tion 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."

1

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.""

Let Christians live like those who have such prospects. Let them "be stedfast, immoveable, always abounding in the work of the Lord, inasmuch as they know their labour 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.”

1 Rom. viii. 18. 2 Cor. iv. 17.

2 2 Thess. i. 8. Matt. viii. 12.

NOTE A.

πνεύμα,

Perhaps there is in the expression σωτηρίαν ψυχών, 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. Vuxn is that to which moral corruption and consequent misery cleave. In the present state it is but partially subjected to the "life because of which is righteousness;" but, at the revelation of Jesus Christ, owμa, Yvxn, and vevμa, shall all equally, according to their nature, enjoy the σωτηρία. Rom. viii. 10, 11. Bengel considers xn as used generally of the spiritual part of man. His note is, as usual, brief but significant. "Anima precipue 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."

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 only 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 endeavour 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.

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 "stedfast and immoveable” 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 most certainly awaited every one who "held fast the beginning of their confidence steadfast to the end," it is obvious that the smiles and the frowns, the allurements and the terrors of the world, would be equally incapable of shaking their attachment to their Lord, who should 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 these trials to which in a previous state they had been subjected; in opposition to a state in which complete deliverance and happiness are merely objects 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 for ever "greatly rejoice; rejoice with a joy which is unspeakable, and full of glory."

In the paragraph which forms our text, he 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.

I. 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.