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In a little time the garment you wear will be changed for the funeral shroud, and the body it covers be the prey of the worm. May my God give the dead among you to live! May the Lord bless you! Say O men, women, who are not living at rest and secure-has not God reminded you? Are you content ? Do you not need Him ? Say-have you no difficulty ? have you no sorrow ? have you had no bereavement? Are you as young as you were ? Are you not as a last rose of autumn-yourself dying, and your companions dead around you? Are you not saying, “ I shall soon have nothing; I am now a stranger in the world. I am miserable—the way I am; I am nothing, I have nothing.” Beloved, God is just the God for you. Friend of the friendless is our God! I love that name- “I am the God of Abraham, of Isaac, and of Jacob—I am the God of the pilgrim-I am the God of the stranger.” I delight to feel I am a pilgrim. Oh, the salvation, (the peace one gets, the glory one anticipates,) takes us away from everything else, both of sorrow and joy, and makes us pilgrims here! It is enough to hear Him say, I am the God of Abraham, the God of the pilgrim. But first He is for the sinner; and, O sinner! if salvation is for a sinner, as a sinner take it; and if a present salvation, take it as a present salvation. May the Spirit of the Lord enlighten you! May the Lord bless you ! May God bless you! Can you not now sing

6. Though I grow poor and old,

Jesus is mine,” &c.

ADDRESS X.

SALVATION TO THE UTTERMOST.

“ But this man, because he continueth ever, hath an unchangeable priestbood. Wherefore he is able also to save them to the uttermost that come unto God by him.”—Heb. vii. 23, 24.

CHRISTIANITY is a system founded upon facts; take the facts away, and Christianity crumbles away.

Foremost among these facts is the incarnation of the Son of God. He came down from heaven into our world, and was God here manifested in the flesh. If you rob us of an incarnate Saviour, our whole Christianity goes for nothing, and we have no Christ, no God; for the only God we have is the God who was " manifest in the flesh."

Consonant with this fact is the death of the Lord Jesus Christ; that death came of the necessity there was for man to die. Man had sinned, and must die. Christ came and died—which death removes the doom due to us.

Hence, if you rob us of the death of Christ, you take away from the whole fabric that which makes it of any worth.

Among these glorious facts on which our Christianity, and of course our salvation and eternal happiness, rest, is the ascension of the Son of God to heaven.

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The reason why He became incarnate was, that He might take on Him our sins; that having laid them down in death on the cross and in the

grave, take up His life again; and in virtue of His living for ever, give us, in association with Him, the power of an endless life. Rob Him of His resurrection, and we have no receipt whereby we may have assurance of the discharge of our sins. Rob Him of His ascension, and we have a Christ who has failed in His work, and who does not go back with an accomplished work into the presence of the God with whom we have to do. These are three great facts—the incarnation, the death, and the ascension of the Son of God, on which rests the whole fabric of Christianity. Let the daring hand of the infidel meddle with but one of these, and the whole house of redemption (if his hand were to meddle successfully) crumbles away into a heap of ruins.

Ah, it is delightful to look on any one of these pillars—for each fact is a pillar of strength—and read their inscriptions! I will not take the first, nor the second, but the third-viz., the pillar of the ascension into heaven. Jesus said, " I go to my Father.” And in the thirteenth of John, “ He was come from God, and went to God.” Then in the fourteenth of John, “I go;" and again, “ If I go, I will come again." To Mary Magdalene He said, “ I am not yet ascended," implying that He would ascend. Of the actual event, we are told, in the Acts of the Apostles, that, " He led them out as far as to Bethany.” Thence he ascended.

Blessed Bethany! How He loved to linger, even in ascension, around the calm summit of that mountthe very spot, by-and-by, which He will cleave in twain. Yea, that spot will witness His glorious majesty, which once heard His prayers and saw His tears. « And he led them out as far as to Bethany, and he

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lifted up his hands, and blessed them. And it came to pass, while he blessed them"-oh, the high priestly attitude of Jesus !—" while he blessed them, he was what ? 6 received up.' And the astonished disciples saw Him ascend, rising higher and yet higher, until there came a cloud in the way, by which He was received out of their sight. Where He was received was at the right hand of God. We are told by the dying Stephen, when the gore and blood were on his brow, as he stood amid the murderous stoning of his enemies, “ Behold, I see the Son of man standing on the right hand of God." The ascended One accordingly, having died for our sins, was now accepted for us in the very presence of God. Says Paul the apostle, in the twelfth chapter of this letter to the Hebrews, “ Who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.He is there at God's right-hand. He is the power of God. He is in the place of God's power, set down as such at His right hand. “ Who, for the joy that was set before him,"-and, oh, what joy !-His own joy in redemption and in us—an innumerable company which no man can number, glorious armies of the saved, to walk the prepared mansions of heaven for ever i “Who, for the joy that was set before him, endured the cross, despising the shame, and is set down." Look at the calmness, the power, and the beauty of it!“ And is set down at the right hand of the throne of God.” Set down at home in His own right—a forerunner for us—at ease and joy in His own attained object and finished work.

Now, see what is said of this same man—" This man continueth for ever;” and because He continueth for ever, “ Wherefore he is able also to save them to the uttermost that come unto God by him.” Beloved, well may I count myself happy to have such a theme.

Look at three things. First, look at the personal most solemn; and I would speak to you, beloved, " as a dying man to dying men.” “Oh! that the little health and time left to me in my life may be spent so that dying men may become living souls !

Many there are who have very narrow ideas of what salvation is. I know that some have very little farther notion of salvation than this, that if they were saved, then they would not care about death; or that if they were saved, God would not be against them; or that if they were saved, they would go on in comparative peace while they live, and when they come to die, BE SAFE.

I would not underrate the value of such peace or safety : it is a grand thing for a man to know that he is safe, ready to go out of the world when God gives him the call. Ah! yes—1 have preached it a thousand times; no man has any right to a present happiness unless he knows he is safe for eternity. For oh, you may die soon; you may be a stiffened corpse in

your bed to-night! And I repeat it, what would it profit you

if you were to gain the whole world and lose your soul ? You may have a mitre or a coronet on your brow, but God takes you; and you become dust; what of mitres or coronets if you lose your soul ? I say any man who does not know himself to be saved has no right to even a modicum of peace, for he does not know but that in this very hour he may die, may go out into eternity a lost one for ever.

Others have no higher idea of salvation but that when they die they will get TO HEAVEN. Shall I underrate this either? No, indeed. It will be a blessed thing to be admitted to heaven; but we shall have far more than simply being in heaven. Angels may be in heaven, but they have not the salvation of God. Oh! our salvation !--the salvation we have rises infinitely above anything that mere place could give, or that the highest angel could conceive, had he not known it by the revelation of God in His Son, and in the Church,

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