(iii.) Salvation in its object is the soul. “Receiving the end of your faith even the salvation of your souls.” By the soul we understand the immaterial principle or spiritual part of man; which though united with the body, is perfectly distinct from it.
As to its nature, it is possessed of intelligence, volition, sensation. It has capacities for enjoyment and suffering: for both good and evil. Its immortality is assured to us by the mouth of God. It may be lost. With all its dignity and glory, it may be for ever crushed by the divine hand, but never destroyed. While, however, it may be lost, it may be saved. The grace which can calm its fears, and satisfy its hopes, and purge its impurity, and consummate its bliss is now manifested. How insignificant does everything appear when compared with its salvation. The blotting of the sun, the desolation of an universe is a trifle when put in the balance with an immortal spirit. Let the sceptic doubt its immortality, and the atheist deny, and the scoffer jest; but let us
look forward to the judgment-seat and beyond it, for “the soul, immortal as its sire, shall never die.”
(iv.) Salvation, in its attainment, is by faith. “The end of your faith.”
There is no article of our religion more plainly revealed than this—“By grace are ye saved through faith; and that not of yourselves: it is the gift of God. Believe on the Lord Jesus Christ, and thou shalt be saved. Whosoever believeth in Him shall not perish, but hath eternal life. He that believeth shall be saved.” Faith is the simplest operation of the mind; and may therefore strictly be said to be incapable of definition. Still it is easy to say what is meant by the term when applied to personal salvation. It means the trust of the heart on the atonement of Christ, as the condition of pardon. “With the heart man believeth unto righteousness.” It is however of the highest importance that the thought of its simplicity be made prominent. Let us not undervalue religious knowledge; for to some extent it is absolutely necessary. But do not mystify the plan of mercy, and perplex the anxious seeker by requirements which the gospel has not made prominent. Many a poor sinner exercises faith in Christ who cannot give a
philosophical disquisition as to its nature. It is not necessary to be thoroughly acquainted with the science of optics in order to see. A man may look through a telescope before he can define the refraction or reflection of light. Now all that is included in the word salvation hangs on this simple condition.
The question may be regarded perhaps more nice than wise as to why such a condition should have been appointed; and yet it will sometimes force itself upon the thoughtful mind. The answer to it must in great measure be conjectural, but may we not suppose that one design of it was to do away with the last vestige of self-righteousness in man? If Moses had struck the rock with something more powerful than the little rod, the gushing of the waters might have been attributed to his own strength. If Jericho had been taken by a regular siege, the glory of its conquest would have been ascribed to military science and the prowess of arms. If some heavy conditions had been imposed upon the sinner, he would have claimed his pardon.
“But, ‘how unlike the complex works of man,
Heaven’s easy, artless, unencumbered plan,
No meretricious graces to beguile,
No clustering ornaments to clay the pile.
From ostentation as from weakness free,
It stands like the cerulean arch we see,
Majestic in its own simplicity.
Inscribed above the portal from afar,
Conspicuous as the brightness of a star,
Legible only by the light they give,
Stand the soul-quickening words—Believe and Live.’”
2. The apostle next concentrates attention upon one leading branch of this great theme.
Having put the whole subject before us in the word salvation, he now fixes our thought upon the relation which Christ sustains to it. “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.” The testimony which is here said to be borne to Christ, is by the Spirit, and the signification of the Spirit in the testimony is that which the prophets sought. He who in the text is called “the Spirit of Christ,” in the following verse is designated the Holy Ghost, so that there can be no doubt as to the person referred to. He is variously spoken of as “the Spirit of God”—”the Spirit of the Father”—“the Spirit of the Son”—“the Holy Spirit,” and He is the third person in the Holy Trinity. “In the entire and undivided unity of the Godhead, there is a Trinity of personal subsistences;