heart from God, is a course of ungodly living, so that men "become enemies to God by wicked works." We are thus like the prodigal, who left his father's house, and spent his substance in riotous living; and if we would be reconciled to our heavenly Father, we must adopt the language of the repentant son, "I will arise and go to my father, and say unto him, Father, I have sinned against Heaven and before thee, and am no more worthy to be called thy son."

2. But we must especially remark the way in which the Christian returns to God: the text describes him as coming to him by Christ. There is no other way of returning to God, but by Christ, according to our Lord's own declaration, "No man cometh to the Father but by me." Sin has as effectually excluded man from the kingdom of God, as "the flaming sword" guarded the gate of paradise, and prevented the return of our first parents to that blessed abode. There is only one way by which admission can now be ob tained; and if we attempt to return in any other, we shall assuredly be disappointed. It is of infinite importance to observe this; for, alas, how many commit an error at the first step! They imagine that nothing more is necessary to a restoration to the favour of God, than an acknowledgment of their of fences, and a desire to return. But they forget that their sin has drawn down upon them a dreadful penalty; which penalty must be removed: and it is Christ alone who can do this; for none but he can " redeem us from the curse of the law." In returning to God, therefore, we must come in his name. All our own righteousnesses, or fancied good deeds, must be set aside as our ground of hope for admission; and we must come in dependence on Christ's atoning sacrifice alone, if we would meet with a gracious acceptance. It is in this way, and this alone, that we become recon

ciled to God, and, as the Apostle has elsewhere expressed it, "made nigh by the blood of Christ." It was necessary to mark the character of the Christian thus distinctly, as "coming unto God by Christ,' because none but such as thus come can scripturally expect the salvation spoken of in the text: these only "are saved to the uttermost."

3. The Christian is saved; first, from the guilt and punishment of sin. "The wages of sin is death,"-eternal death, as is evident from the opposition in which the Apostle has placed it to "eternal life," which is "the gift of God." It is from this penalty of transgression that Jesus Christ delivered us by his sufferings on the cross. It was there that "the chastisement of our peace was upon him, and that by his stripes we are healed." There he "died, the Just for the unjust:" "He who knew. no sin, became sin for us, that we might become the righteousness of God in him." In virtue of this atoning sacrifice, we are delivered from both the guilt and the punishment of transgression, and Divine justice is fully satisfied in our behalf.

Nor is this all: for we are also saved from the predominant power and influence of sin, so that "sin has no longer dominion over us." It had been of little avail that the penalty of transgression had been removed, if the pardoned criminal had remained under the controul of sinful affections and habits; these would have excluded him from all the sympathies of a loyal subject to the King of heaven, and prevented his enjoying any "fellowship with the Father and his Son Jesus Christ." But it is an essential part of this salvation, that the subject of it acquires a new nature and new affections: for "if any man be in Christ Jesus, he is a new creature; old things have passed away; behold, all things are become new:" and hence the reason assigned for calling the Son of God" Jesus," was, that he should save his people from their sins."

Nor will this Divine Saviour suffer his people to be overcome by their spiritual enemy. On the cross he obtained a conquest over him, and "spoiled principalities and powers, and made a shew of them openly, therein triumphing over them." So that, under this "Captain of our salvation," we are sure of victory, and may be confident that he will never leave nor forsake us." Nay, even death and the grave, the last of our formidable enemies, shall not be able for ever to retain us under their power. Christ has already subdued them, and broken their chains, and thus "brought life and immortality to light." And "because he lives, we also shall live" with him; and we may even now join with the Apostle and say, "Thanks be to God, which giveth us the victory, through our Lord Jesus Christ."

4. But, lastly, this salvation is as complete as it is extensive; for "He saves to the uttermost them that come unto God by him." No limit can be fixed to the degree of sin and danger from which those who come unto God by him may not be saved. And it is of great importance to notice this; for those who are distressed by the recollection of their former sinful course of conduct are apt to think their offences, from their number and aggravations, too great to be pardoned. The mercy of God, in Christ Jesus, they readily allow, may meet other cases, but their state they think is hopeless; and they would sink in despondency if no provision could be shewn as having been made for an extreme case. The Scriptures seem to have especial regard to persons thus circumstanced; and they proclaim pardon and salvation commensurate with the most, apparently, hopeless condition. "The blood of Jesus Christ," we are assured, “cleanseth from all sin." "Him that cometh unto me," saith Truth itself, "I will in no wise cast out." He "saves to the uttermost," says our text; and examples are furnished in abundance

to testify the truth of these declarations. Let the Apostle himself furnish an instance: "This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." He saveth therefore "to the uttermost." No degree of guilt, no past inveterate habits, no appalling difficulties, no malignant enemies, shall exclude from salvation those who come to God by Christ. Approach the God of mercy, in the name of Him "who died, the Just for the unjust:" plead the merits of the atoning sacrifice; trust entirely on your Divine Surety, and you will certainly find acceptance: "though your sins were as scarlet, they shall be as white as snow, and, though red like crimson, they shall be as wool:" for "he saveth to the uttermost them that come unto God by him."

Contemplate then this wonderful salvation-so complete in all its parts,-extending to the guilt, punishment, and dominion of sin,—to the difficulties which would impede it, and to the enemies who oppose it: view it in its heights and depths, and lengths and breadths, as meeting all cases, and as commensurate with all extremities; as a salvation from sin, from death and the grave, from everlasting destruction, and extending to eternal blessedness,-and then say, Is it not "a great salvation?" Does it not demand our most grateful thanks? And is it not worthy of all men to be received?

But it may be asked, On what foundation is it built? and on what authority do we expect this infinite blessing? These questions will be satisfactorily answered by noticing,

Secondly, The ground on which it rests: "He is able to save to the

uttermost-seeing that he ever liveth to make intercession for us." This expression directs our attention to the office of the high priest under the Mosaic dispensation, on the great day of atonement. After the victim had been offered, the high priest went, with the blood of the sacrifice, into the holy of holies, and there sprinkling it before the mercy seat, he made intercession for the people. Had the high priest merely offered the victim, and performed the rites that were prescribed for that solemn occasion in the temple, he would have left his work incomplete, and obtained no blessing for the people. But after he had gone within the veil, and there discharged the several duties which the Law of Moses directed, he finished his work, and secured for the people the full enjoyment of all those blessings and privileges which the solemnities of that sacred service were intended to communicate. This illustrates the case before us. Jesus Christ had offered on the cross an atoning sacrifice for the sins of the world: but he did not there complete his work. It was necessary that he should “ pass into the heavens," and there appear before God, with his own blood, and make "intercession" for his people. This he has done, and "he ever lives" to continue this advocacy with the Father; and the Apostle concludes, from this fact, that "he is able to save them to the uttermost that come unto God by him."

In order then to obtain a clear view of the completeness of this salvation, it is necessary to notice the three steps which lead to and ensure it, and of which the "intercession" of our Lord is the last, and consummates all that is necessary. They are distinct from each other: all of them are of essential importance, and they form together one grand and efficient means of human salvation.

1. The first of these steps is the cross of Christ. There the Divine

Saviour appeared as the Surety of sinners. He had undertaken to discharge the moral debt of man's transgression, and there he paid "the uttermost farthing." "He redeemed us from the curse of the law, being made a curse for us." It was, then, upon the cross that the pardon of sin was obtained. The criminal, in virtue of the offer. ing there made, has the most equitable ground for expecting the remission of his sins, for "the blood of Jesus Christ cleanseth from all sin;" and the righteous Judge may now "be just, and yet the justifier of the ungodly," who believe in Christ. It is, therefore, to the atoning Sacrifice that a sinner, burdened with a consciousness of guilt, and inquiring what he must do to be saved, looks, and obtains mercy. His oppressed mind finds rest, and he ceases to tremble at the thought of standing at the bar of his righteous Judge. This is a blessing of infinite value, and those well know how to appreciate it, who have been relieved from the distress of a guilty conscience. Nor is it surprising that such should ever recur to the cross of Christ as the source of their hope and the foundation of their future blessedness. But we should bear in mind, that though this is the first, it is not the only step to our complete salvation. The atonement of Christ furnishes adequate ground for our acquittal as sinners; but more is necessary for our renovation to holiness. A criminal might be pardoned, without imbibing the love of just and equitable laws; or restored to society, without having obtained the least sympathy for a well-regulated government. Something further therefore is wanted to render him an obedient and loyal subject, and to produce within him those feelings and principles which may enable him to promote and participate in the blessings of a wellconstituted society. In other words, he as much needs a renovation of nature, as he does the pardon of sin; and that which provides for the

former is as essential a part of salvation as that which secures to him the latter. And this leads us to notice the second step in "the salvation which is by Christ Jesus;" and that is,

in us.

2. The change wrought in us by his Holy Spirit.-In the cross of Christ we have seen what he has done for us; in the gift of the Holy Spirit we shall see what he does His atonement provides a remedy for the guilt of sin; and his Holy Spirit delivers us from the dominion of sin. Jesus Christ promised his disciples that he would send them this Divine Spirit, who should more than supply the loss of his bodily presence with them, and who should continue always among them, and be their Instructor, Sanctifier, and Comforter. The promise was fulfilled on the day of Pentecost, and the descent of the Holy Ghost was not more strikingly evinced by the miraculous powers he imparted, than by the change he wrought in character: nor was the fulfilment of the prophecy which predicted the transformation of "the wolf into a lamb, and the leopard into a kid," as exhibited in those who had been the betrayers and murderers of our Lord, when "they continued daily with one accord in the temple, breaking bread from house to house, eating their meat with gladness and singleness of heart, praising God, and having fa. vour with the people," less wonderful than that which promised that "their sons and their daughters should prophecy, and their young men should see visions," as exemplified when the disciples "spake in other tongues, as the Spirit gave them utterance." Now these moral and spiritual influences of the Holy Ghost continue in the church of Christ to the present day, and constitute the peculiarity of the Christian dispensation, which is aptly called by St. Paul "the ministration of the Spirit." And in this way provision is made for the sanctification of the sinner. It is by this

Divine Agent that the minds of the ignorant are enlightened, the spirituality of the law of God is unfolded, the corruption of human nature discovered, the need of a Saviour made manifest, the opposition of the human will to the plan of salvation subdued, the sinful tendencies of the heart rectified, the love of sin destroyed, and the soul renewed after the image of God. And, as by the atoning Sacrifice we are released from the penalty of sin; so by the influences of the Holy Spirit we are delivered from its yoke. By the former we were made partakers of the mercy of God, by the latter we are restored to his image: by the one we were delivered from his wrath, by the other we enjoy his favour: the former exempts us from death, the latter restores us to life, and. fits us for communion with God, and makes us "meet to be partakers of the inheritance of the saints in light." How important a part then is this of our "great salvation!" Who does not see how absolutely necessary it is for us to be "born of the Spirit ;" and how true it is, that "if any man have not the Spirit of Christ, he is none of his?"

But there is a third stage in the work of salvation, and one essentially necessary to complete the whole; and this is,

3. The benefit conferred upon us by the intercession of Christ.-We have seen what Jesus Christ has done for us on the cross, and by his Spirit; let us now consider what He is performing for us on his throne. It has already been observed that the high priest among the Jews would not have completed his office on the great day of the atonement, if, after offering the sacrifice, he had not gone within the veil, and there made intercession for the people. Nor would "the High Priest of our profession" have wrought out a complete salvation for his people, unless, after suffering on the cross, and rising from the dead, He had ascended into heaven, and