Twelve Sermons on the Plan of Salvation

Saxyarron is a doctrine peculiar to revelation. Revelation affords us a complete history of it, but nowhere else can we find any trace thereof. God has written many books, but only one book has had for its aim the teaching of the ways ot mercy. He has written the great book of creation, which it is our duty and our pleasure to read. It is a volume embellished on its surface with starry gems and rainbow colours, and containing in its inner leaves marvels at which the wise may wonder for ages, and yet find a fresh theme for their conjectures. Nature is the spelling-book of man, in which he may learn his Maker’s name, he hath studded it with embroidery, with gold, with gems. There are doctrines of truth in the mighty stars. and there are lessons written on the green earth and in the flowers upspring- ’ ing from the sod. We read the books of God when we see the storm and tempest, for all things speak as God would have them; and if our ears are open we may hear the voice of God in the rippling of every rill, in the roll of every thunder, in the brightnéss of every lightning, in the twinkling of every star, in the budding of every flower. God has written the great book of creation, to teach.us what he is — how great, how mighty. But I read nothing of salvation in creation. The rocks tell me, “Salvation is not in us;” the winds howl, but they howl not salvation: the waves rush upon the shore, but among the wrecks which they wash up, they reveal no trace of salvation; the fathomless caves of ocean bear pearls, but they bear no pearls of grace; the starry heavens have their flashing meteors, but

they have no voices of salvation. find salvation written nowhere, till in this yclume of my Father’s grace I find his blessed love unfolded towards the great

’ numan family, teaching them that they are lost, but that he can save them, and that in saving them he can be “just, and yet the justifier of the ungodly.” Salvation, then, is to be found in the Scriptures, and in the Scriptures only; for we can read

. nothing of it elsewhere. And while it is to be found only in Scripture, I hold that the peculiar doctrine of revelation is salvation. I believe that the Bible was sent not to teach me history, but to teach me grace — not to give me a system of philosophy, but to give me a system of divinity — not to teach worldly wisdom, - but spiritual wisdom. Hence I hold all preaching of philosophy and science in the pulpit to be altogether out of place. I would check no man’s liberty in

’ this matter, for God only is the Judge of man’s conscience; but it is my firm opinion that if we profess to be Christians. we are bound to keep to Christianity; if we pros to be Christian ministers, we drivel away the Sabbath-day, we mock our arers, we insult God, if we deliver lectures upon botany, or geology, instead of

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delivering sermons on salvation. He who does not always preach the gospel, ought not to be accounted a true-called minister of God.:

Well, then it is salvation I desire to preach to you. We have, in our text, two or three things. In the first place, we are told who they are who will be saved, “them that come unto God by Jesus Christ;” in the second place we are told the extent of the Savivour’s ability to save, “he is able to save to the uttermost;” and in the third” place, we have the reason given why he can save, “seeing he ever liveth to make intercession for them.”

i. First, we are told tHE PEOPLE WHO ARE TO BE SAVED. And the people who are to be saved are “those who come unto God by Jesus Christ.” There is no limitation here of sect or denomination: it does not say, the Baptist, the Independent, or the Episcopalian that comes unto God by Jesus Christ, but it simply says, “them,” by which I understand men of all creeds, men of all ranks, men of all classes, who do but come to Jesus Christ. They shall be saved, whatever their apparent position before men, or whatever may be the denomination to which they have linked themselves.

1. Now, I must have you notice, in the first place, where these people come to. They “come unto God.” By coming to God we are not to understand the mere for- — mality of devotion, since this may be but a solemn means of sinning. What a splendid general confession is that in the Church of England Prayer Book: * We have erred and strayed fromm thy ways like lost sheep; we have done those things which we ought not to have done, and we have left undone those things which we ought to have done, and there is no health in us.” ‘There is not to be found a finer confession in the English language. And yet how often, my dear friends, have the best of us mocked God by repeating such expressions verbally, and thinking we have done our duty! How many of you go to chapel, and must confess your own absence of mind while you have bowed your knee in prayer, or uttered a song of praise! My friends, it is one thing to go to church or chapel; it is quite another thing to go to God. There are many people who can pray right eloquently, and who do so; who have learned a form of prayer by heart, or, perhaps, use an extemporary form of words of their own composing: but who, instead of going to God, are all the while going from God. Let me persuade you all not to be content with mere formality. There will be many damned who never broke the Sabbath, as they thought, but who,’ all their lives were Sabbath-breakers. It is as much possible to break the Sabbath in a church as it is to break the Sabbath in the park; it is as easy to break it here in this-solemn assembly as in your own houses. Every one of you virtually break the Sabbath when you merely go through a round of duties, having done which, you retire to your chambers, fully content with yourselves, and fancy that all is over — that you have done your day’s work — whereas, you have never come to God at all, but have merely come*to the outward ordinance and to the visible means, which is quite another thing from coming to God himself.

And let me tell you, again, that coming to Godis not what some of you suppose — now and then sincerely performing an act of devotion, but giving to the world the greater part of your life. You think that if sometimes you are sincere, if now and then you put up an earnest cry to heaven, God will accept you; and though your life may be still worldly, and your desires still carnal, you suppose that for the sake of this occasional devotion God will be pleased, in his infinite mercy, to blot out your sins. I tell you, sinners, there is no such thing as bringing half of yourselves to God, and leaving the other half away. If a manhas come here, I suppose he has brought his whole self with him; and so if a man comes to God, he cannot come, half of him, and half of him stay away. Our whole being must be surrendered to the service

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