329 SERMON X. JOHN v. 34. These things I say, that ye might be saved. THE salvation of the soul, as that term is used in a Christian country, always implies both its complete deliverance from an eternal state of misery and punishment, and its security and happiness in a blessed immortality. One sees at once, therefore, that all other subjects, compared with this, the salvation of the soul, dwindle into insignificance. Strictly speaking, no other subject can be compared with it. The pains of all worldly adversities and misfortunes will in a short time subside, as though they had never existed; and so will the most agreeable and delightful scenes of human life. It is not so with those whose sentence shall be, "Depart, ye cursed, into everlasting fire" their worm dieth not, and "the smoke of their torment ascendeth up for ever and ever!" Also not so with those who at the resurrection shall be conducted to sit down at the right hand of God: "they shall reign for ever and ever." It is the durability, it is the eternity of the situations, that makes the great difference between the present world and the next. It is true, those on the left hand will weep, and wail, and gnash their teeth, with sensations to us, I believe, inconceivable ; and in regard to those on the right hand, also, we are expressly told that " eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the good things which God hath prepared for them :" yet still it is the fixed, the unalterable, the eternal state, of both the righteous and the wicked, which so awfully marks the distinction between the loss of the soul in hell, and the salvation of it in heaven. "What," therefore says our Lord, "shall it profit a man, if he gain the whole world, and lose his own soul" And in the same spirit he advises us to endeavour to gain heaven, as our primary object; and then we shall infallibly obtain as much of this world and its goods as will be of any sort of use to us. Seek first the kingdom of God, and these things shall be added unto you." It is, I apprehend, such serious and scriptural views of the subject as these, which have fixed that awful meaning to the words salvation of the soul, which we all are disposed to acknowledge when the question is put closely to us. We own at once that the words denote the eternal state of the soul after death and judgment-a state of complete happiness or misery;-and, accordingly, there are very few who, when they are brought to reflect on a future state, will not say, "I hope for salvation," or, "I hope I shall be saved." Be it observed, that at present I do not condescend to take notice of such expressious as, "As I hope for salvation," or, "As I hope to be saved," though commonly enough used, when these are thrown out in the ordinary sallies of profane or careless language: the animadversions suitable to such an unchristian way of speaking belong to a different subject. I would now draw your attention to the grave and serious use of the words-for example, as they are very often used by persons likely to die, or in a declining state of health; or, perhaps, in a thoughtful state of mind on account of the declining health or dangerous situation of some near friend and relative. Now, in numberless cases of this sort it is to me matter of the utmost astonishment to hear men express their hopes of salvation, either as it may respect themselves or their friends, with the utmost ease and confidence. They do not mean to express a bare hope or conjecture which they think not very probable, but a thing which really is likely to take place in the issue: not a kind wish of an affectionate mind, extorted by compassion contrary to the judgment, but the result of their belief and conviction, so far as in matters of this sort they have taken the trouble to exercise their rational faculties. You hope to be saved, or, you hope for the salvation of your souls; and perhaps you are disposed to ask, What right any one has to question your hopes, or damp your expectations; to disturb your diversions, or frighten you from your pleasures? It is the duty of a faithful Christian instructor, in all such cases, not to be deterred by the imputation of wanting candour, from inquiring into the grounds of these your hopes, so common, so almost universal. Brethren, far be it from me to narrow the mercy of God; but, I must divert the blind from traversing a road where they will never find it. You "hope to be saved." You profess to believe your Bible; and the Bible tells you that the road to life is narrow; and adds, in so many explicit words, that, "there are but few that find it." There is not, I think, a more alarming declaration in the whole book. Yet manynay, I had almost said all-hope to be saved. How is this almost flat contradiction to be reconciled? Is it possible to devise any other way of reconciling it, than by supposing that many will be disappointed in their expectations? that many will say, Lord, Lord," and will not enter into the kingdom of heaven? that many will hope to be saved; will go out, like the foolish virgins, to meet the Bridegroom; and will find, when it is too late, that they have no oil in their lamps, and that the door is shut-The task is ungrateful; and our intentions are liable to misconstruction; nevertheless, true charity requires us to speak plainly. A faithful minister of the Gospel must not content himself with mere general assertions. He must not content himself with saying many will be found at last to have deceived themselves: he must shew |