Delivered on Sabbath Morning, May 10, 1857, by
"Salvation is of the Lord."Jonah 2:9.
ONAH learned this sentence of good theology in a strange college. He learned it in the whale's belly, at the bottom of the mountains, with the weeds wrapped about his head, when he supposed that the earth with her bars was about him for ever. Most of the grand truths of God have to be learned by trouble; they must be burned into us with the hot iron of affliction, otherwise we shall not truly receive them. No man is competent to judge in matters of the kingdom, until first he has been tried; since there are many things to be learned in the depths which we can never know in the heights. We discover many secrets in the caverns of the ocean, which, though we had soared to heaven, we never could have known. He shall best meet the wants of God's people as a preacher who has had those wants himself; he shall best comfort God's Israel who has needed comfort; and he shall best preach salvation who has felt his own need of it. Jonah, when he was delivered from his great danger, when, by the command of God the fish had obediently left its great deeps and delivered its cargo upon dry land, was then capable of judging; and this was the result of his experience under his trouble"Salvation is of the Lord."
O to learn that lesson well."
So look day by day for fresh grace. Frequently too the Christian wants to have grace enough for a month vouchsafed to him in one moment. "O!" he says, "what a host of troubles I have cominghow shall I meet them all? O! that I had grace enough to bear me through them all! "My dear friends, you will have grace enough for your troubles, as they come one by one. "As thy days, so shall thy strength be;" but thy strength shall never be as thy months, or as thy weeks. Thou shalt have thy strength as thou hast thy bread. "Give us this day our daily bread." Give us this day our daily grace. But why is it you will be troubling yourself about the things of to-morrow? The common people say, "Cross a bridge when you come to it." That is good advice. Do the same. When a trouble comes, attack it, and down with it, and master it ; but do not begin now to forestall your woes. "Ah! but I have so many," says one. Therefore I say, do not look further before thee than thou needest. "Sufficient unto the day is the evil thereof." Do as the brave Grecian did, who, when he defended his country from Persia, did not go into the plains to fight, but stood in the narrow pass of Thermopylae; there, when the myriads came to him, they had to come one by one, and he felled them to the earth. Had he ventured into the plain he would have been soon devoured, and his handfull would have been melted like a drop of dew in the sea. Stand in the narrow pass of to-day, and fight thy troubles one by one; but do not rush into the plains of tomorrow, for there thou wilt be routed and killed. As the evil is sufficient so will the grace be. "Salvation is of the Lord."
But, lastly, upon this point. The ultimate perfection of salvation is of the Lord. Soon, soon, the saints of earth shall be saints in light; their hairs of snowy age shall be crowned with perpetual joy and everlasting youth; their eyes suffused with tears shall be made bright as stars, never to be clouded again by sorrow; their hearts that tremble now are to be made joyous and fast, and set for ever like pillars in the temple of God. Their follies, their burdens, their griefs, their woes, are soon to be over; sin is to be slain, corruption is to be removed, and a heaven of spotless purity and of unmingled peace is to be theirs for ever. But it must still be by grace. As was the foundation such must the top-stone be; that which laid on earth the first beginning must lay in heaven the top-most stone. As they were redeemed from their filthy conversation by grace, so they must be redeemed from death and the grave by grace too, and they must enter heaven singing
Grace is a shoreless sea."
There may be Arminians here, but they will not be Arminians there; they may here say, "It is of the will of the flesh," but in heaven they shall not think so. Here they may ascribe some little to the creature; but there they shall cast their crowns at the Redeemer's feet, and acknowledge that he did it all. Here they may sometimes look a little at themselves, and boast somewhat of their own strength; but there, "Not unto us, not unto us," shall be sung with deeper sincerity and with more profound emphasis than they have even sung it here below. In heaven, when grace shall have done its work, this truth shall stand out in blazing letters of gold, "Salvation is of the Lord."
II. Thus I have tried to expound the gospel. Now shall I show you How GOD HAS HEDGED THIS GOSPEL ABOUT.
Some have said salvation in some cases is the result of natural temperament. Well, Sir, well; God has effectually answered your argument. You say that some people are saved because they are naturally religious and inclined to be good; unfortunately I have never met with any of that class of persons yet; but I will suppose for a moment that there are such people. God has unanswerably met your objection; for, strange to say, the great number of these who are saved are just the most unlikely people in the world to have been saved, while a great number of those who perish were once just the very people whom, if natural disposition had any thing to do with it, we should have expected to see in heaven. Why, there is one here who in his youth was a child of many follies. Often did his mother weep over him, and cry and groan over her son's wanderings; for what with a fierce high spirit that could brook neither bit nor bridle, what with perpetual rebellions and ebullitions of hot anger, she said, "My son, my son, what wilt thou be in thy riper years? Surely thou wilt dash in pieces law and order, and be a disgrace to thy father's name." He grew up; in youth he was wild and wanton, but, wonder of wonders, on a sudden he became a new man, changed, altogether changed; no more like what he was before than angels are like lost spirits. He sat at her feet, he cheered her heart, and the lost, fiery one became gentle, mild, humble as a little child, and obedient to God's commandments. You say, wonder of wonders! But there is another here. He was a fair youth: when but a child be talked of Jesus; often when his mother had him on her knee he asked her questions about heaven; be was a prodigy, a wonder of piety in his youth. As he grew up, the tear rolled down his cheek under any sermon; he could scarcely bear to hear of death without a sigh; sometimes his mother caught him, as she thought, in prayer alone. And what is he now? He has just this very morning come from sin; he has become the debauched desperate villain, has gone far into all manner of wicked ness and lust, and sin, and has become more damnably corrupt than other men could have made him only his own evil spirit, once confined, has now developed itself; he has learned to play the lion in his manhood, as once he played the fox in his youth. I do not know whether you have ever met with such a case; but it very frequently is so. I know I can say that in my congregation some abandoned wicked fellow has had his heart broken, and been led to weep, and has cried to God for mercy, and renounced his vile sin; whilst some fair maiden by his side hath heard the same sermon, and if there was a tear she brushed it away; she still continues just what she was, "without God and without hope in the world." God has taken the base things of the world, and has just picked his people out of the very roughest of men, in order that he may prove that it is not natural disposition, but that "salvation is of the Lord" alone.
Well, but some say, it is the minister they hear who converts men. Ah! that is a grand idea, full sure. No man but a fool would entertain it. I met with a man some time ago who assured me that he knew a minister who bad a very large amount of converting power in him. Speaking of a great evangelist in America, he said, "That man, sir, has got the greatest quantity of converting power I ever knew a man to have; and Mr.. So-and-so in a neighboring town I think is second to him." At that time this converting power was being exhibited; two hundred persons were converted by the converting power of this second best, and joined to the church in a few months. I went to the place some time afterwardsit was in Englandand I said, "How do your converts get on?" "Well," said he, "I can not say much about them." "How many out of those two hundred whom you received in a year ago stand fast?" "Well," he said, "I am afraid not many of them; we have turned seventy of them out for drunkenness already." "Yes," I said, "I thought so: that is the end of the grand experiment of converting power." If I could convert you all, any one else might unconvert you; what any man can do another man can undo; it is only what God does that is abiding.
No, my brethren; God has taken good care it shall never be said conversion is of man, for usually he blesses those who seem to be the most unlikely to be useful. I do not expect to see so many conversions in this place as I had a year ago, when I had far fewer hearers. Do you ask why? Why, a year ago I was abused by every body; to mention my name was to mention the name of the most abominable buffoon that lived. The mere utterance of it brought forth oaths and cursing; with many men it was a name of contempt, kicked about the street as a football; but then God gave me souls by hundreds, who were added to my church, and in one year it was my happiness to see not less than a thousand personally who had then been converted. I do not expect that now. My name is somewhat esteemed now, and the great ones of the earth think it no dishonor to sit at my feet; but this makes me fear lest my God should forsake me now that the world esteems me. I would rather be despised and slandered than aught else. This assembly that you think so grand and fine, I would readily part with, if by such a loss I could gain a greater blessing. "God has chosen the base things of the world;" and, therefore, I reckon that the more esteemed I may be, the worse is my position, so much the less expectation shall I have that God will bless me. He hath but his treasure in earthen vessels, that the excellency of the power may be of God, and not of man." A poor minister began to preach once, and all the world spoke ill of him; but God blessed him. By-and-bye they turned round and petted him. He was the mana wonder! God left him! It has often been the same. It is for us to recollect, in all times of popularity, that "Crucify him; crucify him" follows fast upon the heels of "Hosanna," and that the crowd to-day, if dealt faithfully with, may turn into the handful of to-morrow; for men love not plain speaking. We should learn to be despised, learn to be contemned, learn to be slandered, and then we shall learn to be made useful by God. Down on my knees I have often fallen, with the hot sweat rising from my brow, under some fresh slander poured upon me; in an agony of grief my heart has been well-nigh broken; till at last I learned the art of bearing all and caring for none. And how my grief runneth in another line. It is just the opposite. I fear lest God should forsake me, to prove that he is the author of salvation, that it is not in the preacher, that it is not in the crowd, that it is not in the attention I can attract, but in God, and in God alone. And this thing I hope I can say from my heart: if to be made as the mire of the streets again, if to be the laughingstock of fools and the song of the drunkard once more will make me more serviceable to my Master, and more useful to his cause, I will prefer it to all this multitude, or to all the applause that man could give. Pray for me, dear friends, pray for me, that God would still make me the means of the salvation of souls; for I fear he may say, "I will not help that man, lest the world should say he has done it," for "salvation is of the Lord," and so it must be, even to the world's end.
III. And now WHAT IS, WHAT SHOULD BE, THE INFLUENCE OF THIS DOCTRINE UPON MEN?
Why, first, with sinners, this doctrine is a great battering ram against their pride. I will give you a figure The sinner in his natural estate reminds me of a man who has a strong and well-nigh impenetrable castle into which he has fled. There is the outer moat; there is a second moat; there are the high walls; and then afterward there is the dungeon and keep, into which the sinner will retire. Now, the first moat that goes round the sinner's trusting place is his good works. "Ah!" he says, "I am as good as my neighbor; twenty shillings in the pound down, ready money, I have always paid; I am no sinner; 'I tithe mint and cummin;' a good respectable gentleman I am indeed." Well, when God comes to work with him, to save him, he sends his army across the first moat; and as they go through it, they cry, "Salvation is of the Lord;" and the moat is dried up, for if it be of the Lord, how can it be of good works? But when that is done, he has a second intrenchmentceremonies. "Well," he says, "I will not trust in my good works, but I have been baptized, I have been confirmed; do not I take the sacrament? That shall be my trust." "Over the moat! Over the moat!" And the soldiers go over again, shouting, "Salvation is of the Lord." The second moat is dried up; it is all over with that. Now they come to the next strong wall; the sinner, looking over it, says, "I can repent, I can believe, whenever I like; I will save myself by repenting and believing." Up come the soldiers of God, his great army of conviction, and they batter this wall to the ground, crying, "'Salvation is of the Lord.' Your faith and your repentance must all be given you, or else you will neither believe nor repent of sin." And now the castle is taken; the man's hopes are all cut off; he feels that it is not of self; the castle of self is overcome, and the great banner upon which is written "Salvation is of the Lord" is displayed upon the battlements. But is the battle over? O no; the sinner has retired to the keep, in the center of the castle; and now he changes his tactics. "I can not save myself," says he, "therefore I will despair; there is no salvation for me." Now this second castle is as hard to take as the first, for the sinner sits down and says, "I can't be saved, I must perish." But God commands the soldiers to take this castle too, shouting, "Salvation is of the Lord;" though it is not of man, it is of God; "he is able to save, even to the uttermost," though you can not save yourself. This sword, you see, cuts two ways; it cut pride down, and then it cleaves the skull of despair. If any man say he can save himself, it halveth his pride at once; and if another man say he can not be saved, it dasheth his despair to the earth; for it affirms that he can be saved, seeing, "Salvation is of the Lord." That is the effect this doctrine has upon the sinner, may it have that effect on you!
But what influence has it upon the saint? Why, it is the keystone of all divinity. I will defy you to be heterodox if you believe this truth. You must be sound in the faith if you have learned to spell this sentence "Salvation is of the Lord;" and if you feel it in your soul you will not be proud; you can not be; you will cast every thing at his feet, confessing that you have done nothing, save what he has helped you to do and therefore the glory must be where the salvation is. If you believe this you will not be distrustful. You will say, "My salvation does not depend on my faith, but on the Lord; my keeping does not depend on myself, but on God who keepeth me; my being brought to heaven rests not now in my own hands, but in the hands of God;" you will, when doubts and fears prevail, fold your arms, look upward and say,
I trust in Jesus, sink or swim."
If you can keep this in your mind you may always be joyful. He can have no cause for trouble who knows and feels that his salvation is of God. Come on, legions of bell; come on demons of the pit!
And makes me more than conqueror too."
Salvation resteth not on this poor arm, else should I despair, but on the arm of yon Omnipotentthat arm on which the pillars of the heavens do lean. "Whom should I fear? The Lord is my strength and my life; of whom shall I be afraid?"
And this, may by grace, nerve you to work for God. If you had to save your neighbors you might sit down and do nothing; but since "salvation is of the Lord," go on and prosper. Go and preach the gospel; go and tell the gospel everywhere. Tell it in your house, tell it in the street, tell it in every land and every nation; for it is not of yourself, it is "of the Lord." Why do not our friends go to Ireland to preach the gospel? Ireland is a disgrace to the Protestant church. Why do not they go and preach there? A year or so ago a number of our brave ministers went over there to preach; they did right bravely; they went there, and they came back again, and that is about the sum total of the glorious expedition against Popery. But why come back again? Because they were stoned, good easy men! Do they not think that the gospel ever will spread without a few stones? But they would have been killed! Brave martyrs they! Let them be enrolled in the red chronicle. Did the martyrs of old, did the apostles shrink from going to any country because they would have been killed? No, they were ready to die: and if half a dozen ministers had been killed in Ireland, it would have been the finest thing in the world for liberty in future; for after that the people dare not have touched us; the strong arm of the law would have put them down; we might have gone through every village of Ireland afterwards, and been at peace; the constabulary. would soon have put an end to such infamous murder; it would have awakened the Protestantism of England to claim the liberty which is our right there as we give it elsewhere. We shall never see any great change till we have some men in our ranks who are willing to be martyrs. That deep ditch can never be crossed till the bodies of a few of us shall fill it up; and after that it will be easy work to preach the gospel there. Our brethren should go there once more. They can leave their white cravats at home, and the white feather too, and go forth with a brave heart and a bold spirit; and if the people mock and scoff, let them mock and scoff on. George Whitefield said, when he preached on Kennington Common, where they threw dead cats and rotten eggs at him, "This is only the manure of Methodism, the best thing in the world to make it grow; throw away as fast as you please." And when a stone cut him on the forehead, he seemed to preach the better for a little blood-letting. O! for such a man to dare the mob, and then the mob would not need to be dared. Let us go there, recollecting that "salvation is of the Lord," and let us in every place and at every time preach God's Word, believing that God's Word is more than a match for man's sin, and God will yet be master over all the earth.
My voice fails me again, and my thoughts too, I was weary this morning, when I came into this pulpit, and I am weary now. Sometimes I am joyous and glad, and feel in the pulpit as if I could preach for ever; at other times I feel glad to close; but yet with such a text I would that I could have finished up with all the might that mortal lip could summon. O! to let men know this, that their salvation is of God! Swearer, swear not against him in whose hand thy breath is! Despiser, despise not him who can save you or destroy you. And thou hypocrite, seek not to deceive him from whom salvation comes, and who therefore knows right well whether thy salvation come from him.
IV. And now in concluding, let me just tell you WHAT IS THE OBSERVE OF THIS TRUTH. Salvation is of God: then damnation is of man. If any of you are damned, you will have no one to blame but yourselves; if any of you perish, the blame will not lie at God's door; if you are lost and cast away, you will have to bear all the blame and all the tortures of conscience yourself; you will lie for ever in perdition, and reflect, "I have destroyed myself; I have made a suicide of my soul; I have been my own destroyer; I can lay no blame to God." Remember, if saved, you must be saved by God alone, though if lost you have lost yourselves. "Turn ye, turn ye, why will ye die, O house of Israel." With my last faltering sentence I bid you stop and think. Ah! my hearers, my hearers! it is an awful thing to preach to such a mass as this. But the other Sunday, as I came down stairs, I was struck with a memorable sentence, uttered by one who stood there. He said, "There are 9000 people this morning without excuse in the day of judgment." I should like to preach so that this always might be said; and if I can not, O may God have mercy on me, for his name's sake! But now remember! Ye have souls; those souls will be damned, or saved. Which will it be? Damned they must be for ever, unless God shall save you; unless Christ shall have mercy upon you, there is no hope for you. Down on your knees I Cry to God for mercy. Now lift up your heart in prayer to God. May now be the very time when you shall be saved. Or ever the next drop of blood shall run through your veins, may you find peace! Remember, that peace is to be had now. If you feel now your need of it, it is to be had now. And how? For the mere asking for it. ' Ask, and it shall be given you; seek, and ye shall find."
The language of his grace,
Your hearts grow hard, like stubborn Jews,
That unbelieving race,
The Lord with vengeance drest,
O! that ye may not be despisers, lest ye "wonder and perish!" May ye now fly to Christ, and be accepted in the beloved. It is my last best prayer. May the Lord hear it. Amen.
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