of sin. "Sin shall not have dominion over them." They obtain a joy, and peace, and satisfaction, to which, till they believed, they were strangers. But still they are but very imperfectly possessed of the Christian salvation--complete deliverance from evil in all its forms and all its degrees. We have seen, that they are still exposed to the ordinary calamities of life, to the persecution of the world, and to the temptations of Satan. They are still but imperfectly delivered from their innate depravity. Šin, though it no longer reigns, yet dwells in them. There is still much darkness in the understanding, much disorder in the affections, much perversity in the will. They are far, very far, from being "holy as God is holy, perfect as he is perfect." This mortal has not yet put on immortality. This corruptible has not yet put on incorruption. In one word, perfect holy happiness-complete salvation, is, in the present state, the object, not of enjoyment, but of faith and hope. "We ourselves," says the apostle, "who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body"-the final deliverance on the day of the resurrection; "for we are saved by hope" that is, our salvation at present is not in possession, but in expectation: we are not so much saved as we hope to be saved: "For hope that is seen is not hope; for what a man seeth, why doth he yet hope for?” 2 In the future state, however, Christians shall obtain, in all its extent and perfection, "the salvation that is in Christ with eternal glory." They shall receive "the end of their faith, even the salvation of their soul." The final salvation is termed the salvation of "the soul," not to exclude the salvation of the body; "for we look for the Saviour from heaven, the Lord Jesus Christ, who shall change these vile bodies, and fashion them like unto his own glorious body;" but because the soul in itself, immaterial and immortal, is both the nobler part of human nature, and the immediate seat of that holy happiness in which the Christian salvation essentially consists.3 This salvation is said to be "the end of their faith"—that is, I apprehend, the termination of their faith. The attainment of complete salvation shall no more be a matter of faith; it shall be a matter of experience. They will no more believe that they shall be saved; they will know that they are saved. We are persuaded that faith will continue forever in heaven; but the object of faith will then be, not the attainment of a complete salvation, but the eternal continuance of the enjoyment of a complete salvation already attained. In one word--here Christians believe they shall be saved, here they hope to be saved; there they are saved. Phil. iii. 20, 21. See note A. Rom. viii. 23-25. 4 Heb. x. 39. Υποστολή tends to ends in 'Απώλεια. Πίστις tends to, ends in Περιποίησις ψυχῆς—the same thing as σωτηρία ψυχῶν. IV. THE SORROWS OF THE CHRISTIAN'S PRESENT STA TECONTRASTED WITH THE JOYS OF HIS FUTURE STATE. The fourth point of contrast is, Now, and Here, Christians are "for a season in heaviness" on all these accounts; Then, and There, they will" rejoice, greatly rejoice, rejoice with a joy that is unspeakable and full of glory." The bodily absence of Jesus Christ, their imperfect knowledge of him, their indirect and interrupted intercourse with him, their manifold trials, their imperfect enjoyment of the blessings of the Christian salvation-all these naturally produce, to a certain degree, a depression of spirit. The Christian is "in heaviness." He mourns the absence of his Lord, and says in his heart, "Oh! that I knew where I could find him, that I might come even to his seat." Under the pressure of bodily affliction or mental distress, he is constrained to cry out, "I am oppressed-undertake for me." Harassed with the movements of reinaining corruption, he groans out, Wretched man that I am; who will deliver me?" And feeling that he is saved but in hope, he sighs out, "How long, O Lord, how long?" "When shall I come and appear before God?" 1 66 This heaviness of heart is but for a season-it is, at least in an oppressive degree, not constant, but only occasional, and at any rate it is only for the season, the short season, of mortal life. And what should still further prevent Christians from murmuring, is the thought that, if they are in heaviness even for a season for these causes, it is "since there is need for it." All is ordered, and all is well ordered. He does not "afflict willingly, nor grieve without a cause." Everything in the saint's lot is arranged in the way best suited to promote his true, his everlasting welfare. 3 But in the future state there will be no heaviness, no, not even "for a season." It will no more be needful. Affliction will have served its purpose, and will forever cease. There, then, will be nothing but unmingled happiness and unending rejoicing. "They shall rejoice; they shall rejoice with a joy which is unspeakable,' which cannot be adequately expressed, "and full of glory"-that is, either in the highest degree glorious and excellent, or full of gloriation or triumph. It is needless for us to attempt to illustrate this subject; we can do nothing but quote a few passages of Scripture, which, in all their extent of meaning, seem applicable only to this final state of happiness. The ransomed of the Lord shall return and come to Zion, with songs, and with everlasting joy on their head; they shall obtain joy and gladness, and sorrow and sighing shall flee away. Thy sun shall no more go down, neither shall thy moon withdraw her shining; for the Lord God shall be thy everlasting light, and the days of thy mourning shall be ended." God himself shall be with them, and be their God; and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain, for the former things are passed away. The Lamb who is in the midst of 1 Job xxiii. 3. Isa. xxxviii. 14. Rom. vii. 24. Rev. vi. 10. Psal. xlii. 2. 2 εἰ δέον ἐστί. the throne shall feed them, and lead them to fountains of living waters; and God shall wipe away all tears from their eyes." Thus have I shortly considered the beautiful and instructive contrast contained in the text between the saint's condition on earth and in heaven. And now, in conclusion, ought not all Christians, with the apostle, to "reckon," judge, conclude, on the most satisfactory premises," that the sufferings of the present time are not worthy to be compared with the glory that shall be revealed in them"-and that, however heavy and long continued, that "affliction" is but "light," and "for a moment," which "worketh out for them such a far more exceeding and eternal weight of glory." Who would not be a Christian? For ah! how different are the prospects of the unbeliever? He, too, must see Christ Jesus, whom he does not love, but it will be as a righteous judge, coming "in flaming fire to take vengeance" on him as an adversary of God. His afflictions here will prove to have been but " the beginning of sorrows;" what he now fears he will then feel, and feel to be far worse than he feared; and, instead of joy unspeakable and full of glory, there will be woe, unutterable but in "weeping, and wailing, and gnashing of teeth." 3 Let Christians live like those who have such prospects. Let them "be steadfast, immovable, always abounding in the work of the Lord, forasmuch as they know their labor is not in vain in the Lord;" and, "having such promises," let "them cleanse themselves from all filthiness of the flesh and spirit, and perfect holiness in the fear of God." NOTE A. p. 69. Perhaps there is in the expression owrnpíav yox, a reference to the scriptural trichotomy of human nature.-1 Thess. v. 23. Heb. iv. 12. Phil. i. 27. Luke i. 47. 1 Cor. xv. 44. Exod. xxxv. 21. x is that to which moral corruption and consequent misery cleave. In the present state it is but partially subjected to the veμa, which is "life because of righteousness;" but at the revelation of Jesus Christ, opa, vx, and veμa, shall all equally, according to their nature, enjoy the cwrnpia. Rom. viii. 10, 11. Bengel considers y as used generally of the spiritual part of man. His note is, as usual, brief but significant. "Anima praecipue salvatur: corpus in resurrectione participat." It has been thought by some, that there is here a tacit reference to the Jewish hope of external bodily deliverance, from slavery and oppression, by the Messiah. The Christian's hope is, "the salvation of the soul." 1 Isa. xxxv. 10. Ibid. lx. 19, 20. Rev. xxi. 3, 4. $2 Thess. i. 8. Matt. viii. 12. 2 Rom. viii. 18. 2 Cor. iv. 17. DISCOURSE IV. THE FINAL HAPPINESS OF CHRISTIANS THE SUBJECT OF OLD TESTAMENT PREDICTION, NEW TESTAMENT REVELATION, AND ANGELIC STUDY. 1 PET. i. 10-12.-Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. If we would satisfactorily understand any book, or any passage in a book, there are two points which we must distinctly apprehend, and never lose sight of. These are, what is the subject of which the author treats, and what is the object which he has in view in treating it. Let us endeavor to ascertain those two points with regard to that paragraph which I have just read, and which I intend to make the subject of the following discourse. The subject of the apostle is, plainly, the final deliverance and complete happiness which Christians are to obtain at the second coming of Jesus Christ. This is spoken of as "the inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven;" as "the salvation prepared to be revealed in the last times;" as the grace which is to be brought to Christians at the revelation of Jesus Christ." This is plainly the subject of the paragraph. 66 With regard to the object of the apostle in treating this subject, it is obviously to sustain the minds of the Christians to whom he wrote, amid the manifold trials to which they were exposed-to enable them to remain "steadfast and immovable" in the profession of the faith, and in the practice of the duties of their high and holy calling. He states the truth with regard to the immeasurable grandeur, and absolute certainty, of this final salvation, that they might be induced to "gird up the loins of their mind, be sober, and hope to the end," that they might "fashion themselves as obedient children," and "be holy in all manner of conversation, as he who had called them is holy." No means could be better fitted to gain the end proposed, than that adopted by the apostle; for if they firmly believed that such a salvation certainly awaited every one who "held fast the beginning of his confidence steadfast to the end," it is obvious that the smiles and 1 Heb. iii. 14. the frowns, the allurements and the terrors of the world, would be equally powerless to shake their attachment to that Lord who will in due time so munificently reward all his faithful followers. The manner in which the apostle brings the magnitude and certainty of this salvation before their minds, shows that he, as well as his "beloved brother Paul," speaks "according to the wisdom given to him." He first describes it generally, as, "an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for them, while they are kept to it by the power of God through faith." Then he brings out more prominently its characteristic excellencies, by describing it in contrast with the present state of the people of God. In opposition to a state in which Jesus Christ, the object of the Christian's supreme affection, is bodily absent from him, in which his knowledge of him is limited and obscure, and his intercourse with him carried on entirely through the medium of believing-it is exhibited as a state in which Christ is bodily present with his people, in which their knowledge of him is extensive and distinct, and their communion with him direct and immediate; in opposition to a state in which they are exposed to numerous and varied trials-it is exhibited as a state in which, freed from all trials, they shall enjoy the glorious results of those trials to which in a previous state they had been subjected; in opposition to a state in which complete deliverance and happiness are objects merely of faith and hope-it is exhibited as a state in which they are the objects of enjoyment; and, in fine, in opposition to a state in which they are "for a season, since it is needful, in heaviness"-it is exhibited as a state in which they shall forever "greatly rejoice; rejoice with a joy which is unspeakable, and full of glory." In the paragraph which forms our text, the apostle takes another and an equally efficient method of bringing before the minds of his readers, the greatness and the certainty of this final salvation, by representing it as one great or leading subject of Old Testament prophecy, apostolic preaching, and angelic study. "Of this salvation the prophets prophesied"-of this salvation " they who preached the Gospel with the Holy Ghost sent down from heaven made a report"and "into this salvation the angels desire to look." In the remaining part of this discourse, then, I shall turn your attention to the view which the apostle gives us of the final salvation of Christians, first, as the subject of Old Testament prophecy; secondly, as the subject of apostolical preaching; and, thirdly, as the subject of angelic study. L-THE FINAL HAPPINESS OF CHRISTIANS THE SUBJECT OF OLD TESTAMENT PROPHECY. Let us first, then, attend to the statement which the apostle makes as to this final salvation being the subject of Old Testament prophecy. 2 Of," or concerning, "this salvation the prophets inquired and 1 2 Pet. iii. 15. 2 Articulus hic prætermissus grandem, ut sæpe etiam apud Germanos, facit orationem. -BENGEL |