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First, When the term salvation is applied to per. sons in a state of danger from external causes, it means an external act, corresponding to the na- ture of the danger by which the cause of the danger is removed, and security restored. Thus, in the description of the shipwreck, given in the 27th chapter of the Acts, the word oww, is used to signify deliverance from the danger of the sea: “ And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.”— Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.” And in the following chapter, verse Ist, the word translated escaped is derived from the same root. In the Septuagint the same word is applied to those who have escaped from battle. When our Lord in the agony of his soul, prays that the bitter cup of suffering might pass from him, he uses the same word: “ Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.” Jude applies it to the deliverance from the land of Egypt: “ I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.” In these cases salvation means simply such a change upon the external circumstances, in which the body is placed, that danger is removed, and safety recovered. No change is produced on the body itself, but only on its situation, with regard to other things.

land of Lord, having sough ye once

- Secondly, When this term is applied to the case of persons labouring under disease, it signifies an internal operation, suited also to the evil which it remedies, by which the inward principle of the malady is counteracted, and the bodily organs restored to healthful exercise. This is the most common use of the word in the New Testament, when it refers to the body. In this sense it occurs in most of the narratives of our Lord's miraculous cures, and is rendered in our translation by various English phrases, such as “ made whole”-“ For she said within herself, If I may but touch his garment, I shall be whole. But Jesus turned him about; and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were inade whole.”- “ Healed”—“ They also which saw it told them by what means he that was possessed of the devils was healed.”— “He shall do well”—“Then said his disciples, Lord, if he sleep, he shall do well.” In these cases salvation does not mean a change upon circumstances external to the body, but upon the internal condition of the body itself.

The distinction between these two classes of cases is obvious. In both an external agent is supposed to apply the remedy, but the operation of this agent differs according to the nature of the evil. In the first class it is directed to the external circumstances in which the body is placed—in the second, it is directed to the body itself.

We frequently see these two kinds of salvation conjoined—thus a man is imprisoned on suspicion of a crime, and in consequence of the unhealthiness of the place is seized with the jail fever—at last he is acquitted, and his liberation is followed by restored health. Here the one salvation is the effect of the other, and is indeed the only thing which could make the other valuable. Take another instance: A man loses his health from the use of improper food—a benevolent person, by supplying him with proper food, restores his health. Here the external evil is unwholesome food, and the internal is disease. There are also two kinds of salvation, corresponding to these two evils, the one of which, however, is entirely subservient to the other. The change of food is made simply for the purpose of restoring health, and if this effect does not follow, nothing has been accomplished which can properly be called salvation, the whole plan has failed. Salvation then properly refers to the ultimate object in the series. If a man is simply in danger of being lost by shipwreck, his ultimate object is to be safe on dry land: but if the fear of this danger has deprived him of his reason, then the recovery of his mental health becomes the ultimate object, and the salvation from shipwreck becomes merely a step to the salvation of his reason. So if a man has the disease of cancer, he may be delivered from the cancer by the knife: but then the salvation from the cancer is subservient to the salvation of his health,

and unless this consequence follows, the object has failed.

The minuteness of these observations may seem tedious, but we have been led to them from the persuasion, that a greater attention to the analogy which subsists between the treatment of the body under danger or disease, and the gospel scheme of salvation, would very much increase the accuracy of our ideas on religious subjects. Salvation from bodily disease is frequently expressed by the word “ life :” “ Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.”—“And he besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.” In which last instance, “ she shall live,” is used as explanatory of “ that she may be healed.” Life in these cases evidently signifies the full exercise of the animal faculties, and when it follows sickness, is synonymous with a confirmed cure. This same salvation is also expressed by the term “loosing," or freeing from the bondage of pain : “ And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath-day ?” . . - We now proceed to consider the import of the term salvation when applied to the soul. Salvation, when applied to the soul, refers also to two kinds of evils which, though different in their nature, are yet always conjoined—the one being external to the soul,

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the other internal—the first consisting in the sentence of God against the soul, on account of disobedience, the second consisting in the diseased and depraved state of the soul itself.

The first of these evils, namely, the sentence of God against the soul on account of disobedience, consists in an eternal exclusion from the family and favour of God. The second evil, namely, the diseased state of the soul itself, consists in that disposition which leads to disobedience. Salvation from the first of these evils may be termed a judicial acquittal. Salvation from the second, a recovery of spiritual health.

In order to understand and adore the wisdom of God in redemption, it is necessary to understand the way in which these two kinds of salvation are connected, for they are never disjoined. Now there are two ways in which things may be conjoined, namely, by arbitrary connection, and by natural connection. As an instance of the first, we may take the obligation under which a man lies to take certain oaths, when he is intrusted with certain offices under government. There is no natural or necessary connection between these two things, the connection arises out of law or usage: the man may take the oaths without getting the office. As instances of the second, we may take the connection which subsists between a man's being a father, and having a kindness for his children, or between a man's receiving a favour and feeling gratitude.

It may here be argued, with justice, that as God is the God of nature, every connection which he ap

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