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The Blood of the Everlasting Covenant
A Sermon Delivered on Sabbath Morning, September 4th, 1859, by the
REV. C.H. SPURGEON
At the Music Hall, Royal Surrey Gardens
"The blood of the everlasting covenant."—Hebrews 13:20.
All God's dealings with men have had a covenant
character. It hath so pleased Him to arrange it, that he will not deal with us except
through a covenant, nor can we deal with Him except in the same manner. Adam in the garden
was under a covenant with God and God was in covenant with Him. That covenant he speedily
brake. There is a covenant still existing in all its terrible power—terrible I say,
because it has been broken on man's part, and therefore God will most surely fulfill its
solemn threatenings and sanctions. That is the covenant of works. By this he dealt with
Moses, and in this doth he deal with the whole race of men as represented in the first
Adam. Afterwards when God would deal with Noah, it was by a covenant; and when in
succeeding ages he dealt with Abraham, he was still pleased to bind himself to him by a
covenant. That covenant he preserved and kept, and it was renewed continually to many of
his seed. God dealt not even with David, the man after his own heart, except with a
covenant. He made a covenant with his anointed; and beloved , he dealeth with you and me
this day still by covenant. When he shall come in all his terrors to condemn, he shall
smite by covenant—namely, by the sword of the covenant of Sinai; and if he comes in
the splendors of his grace to save, he still comes to us by covenant—namely, the
covenant of Zion; the covenant which he has made with the Lord Jesus Christ, the head and
representative of his people. And mark, whenever we come into close and intimate dealings
with God, it is sure to be, on our part, also by covenant. We make with God, after
conversion, a covenant of gratitude; we come to him sensible of what he has done for us,
and we devote ourselves to him. We set our seal to that covenant when in baptism we are
united with his church; and day by day, so often as we come around the table of the
breaking of the bread, we renew the vow of our covenant, and thus we have personal
intercourse with God. I cannot pray to him except through the covenant of grace; and I
know that I am not his child unless I am his, first through the covenant whereby Christ
purchased me, and secondly, through the covenant by which I have given up myself, and
dedicated all that I am and all that I have to him. It is important, then, since the
covenant is the only ladder which reaches from earth to heaven—since it is the only
way in which God has intercourse with us, and by which we can deal with him, that we
should know how to discriminate between covenant and covenant; and should not be in any
darkness or error with regard to what is the covenant of grace, and what is not. It shall
be our endeavor, this morning, to make as simple and as plain as possible, the matter of
the covenant spoken of in our text, and I shall thus speak—first upon the covenant
of grace; secondly, its everlasting character; and thirdly, the relationship
which the blood bears to it. "The blood of the everlasting covenant." I. First of all, then, I have to speak
this morning of THE COVENANT mentioned in the text; and I observe that we can readily
discover at first sight what the covenant is not. We see at once that this is not
the covenant of works, for the simple reason that this is an everlasting covenant. Now the
covenant of works was not everlasting in any sense whatever. It was not eternal; it was
first made in the garden of Eden. It had a beginning, it has been broken; it will be
violated continually and will soon be wound up and pass away: therefore, it is not
everlasting in any sense. The covenant of works cannot bear an everlasting title; but as
the one in my text is an everlasting covenant, therefore it is not a covenant of works.
God made a covenant first of all with the human race, which ran in this wise: "If
thou, O man, wilt be obedient, thou shalt live and be happy, but if thou wilt be
disobedient, thou shalt perish. In the day that thou disobey me thou shalt die. That
covenant was made with all of us in the person of our representative, the first Adam. If
Adam had kept that covenant, we believe we should everyone of us have been preserved. But
inasmuch as he broke the covenant, you and I, and all of us, fell down and were considered
henceforth as the heirs of wrath, as inheritors of sin as prone to every evil and subject
to every misery. That covenant has passed away with regard to God's people; it has been
put away through the new and better covenant which has utterly and entirely eclipsed it by
its gracious glory. Again, I may remark that the covenant
here meant is not the covenant of gratitude which is made between the loving child of God
and his Saviour. Such a covenant is very right and proper. I trust all of us who know the
Saviour have said in our very hearts:—
"'Tis done! The great
transaction's done; We have given up everything to him. But
that covenant is not the one in the text, for the simple reason that the covenant in our
text is an everlasting one. Now ours was only written out some few years ago. It would
have been despised by us in the earlier parts of our life, and cannot at the very utmost
be so old as ourselves. Having thus readily shown what this
covenant is not, may I observe what this covenant is. And here it will be necessary
for me to subdivide this head again and to speak of it thus: To understand a covenant, you
must know who are the contracting parties; secondly, what are the stipulations of the
contract; thirdly, what are the objects of it; and then, if you would go still deeper, you
must understand something of the motives which lead the contracting parties to form the
covenant between themselves. 1. Now, in this covenant of grace, we
must first of all observe the high contracting parties between whom it was made.
The covenant of grace was made before the foundation of the world between God the Father,
and God the Son; or to put it in a yet more scriptural light, it was made mutually between
the three divine persons of the adorable Trinity. This covenant was not made mutually
between God and man. Man did not at that time exist; but Christ stood in the covenant as
man's representative. In that sense we will allow that it was a covenant between God and
man, but not a covenant between God and any man personally and individually. It was a
covenant between God with Christ, and through Christ indirectly with all the blood-bought
seed who were loved of Christ from the foundation of the world. It is a noble and glorious
thought, the very poetry of that old Calvinistic doctrine which we teach, that long ere
the day-star knew its place, before God had spoken existence out of nothing, before
angel's wing had stirred the unnavigated ether, before a solitary song had distributed the
solemnity of the silence in which God reigned supreme, he had entered into solemn council
with himself, with his Son, and with his Spirit, and had in that council decreed,
determined, proposed, and predestinated the salvation of his people. He had, moreover, in
the covenant arranged the ways and means, and fixed and settled everything which should
work together for the effecting of the purpose and the decree. My soul flies back now,
winged by imagination and by faith, and looks into that mysterious council-chamber, and by
faith I behold the Father pledging himself to the Son, and the Son pledging himself to the
Father, while the Spirit gives his pledge to both, and thus that divine compact, long to
be hidden in darkness, is completed and settled—the covenant which in these latter
days has been read in the light of heaven, and has become the joy, and hope, and boast of
all the saints. 2. And now, what were the stipulations
of this covenant? They were somewhat in the wise. God has foreseen that man after
creation would break the covenant of works; that however mild and gentle the tenure upon
which Adam had possession of Paradise, yet that tenure would be too severe for him, and he
would be sure to kick against it, and ruin himself. God had also foreseen that his elect
ones, whom he had chosen out of the rest of mankind would fall by the sin of Adam, since
they, as well as the rest of mankind, were represented in Adam. The covenant therefore had
for its end the restoration of the chosen people. And now we may readily understands what
were the stipulations. On the Father's part, thus run the covenant. I cannot tell you it
in the glorious celestial tongue in which it was written: I am fain to bring it down to
the speech which suiteth to the ear of flesh, and to the heart of the mortal. Thus, I say,
run the covenant, in ones like these: "I, the Most High Jehovah, do hereby give unto
my only begotten and well-beloved Son, a people, countless beyond the number of stars, who
shall be by him washed from sin, by him preserved, and kept, and led, and by him, at last,
presented before my throne, without spot, or wrinkle, or any such thing. I covenant by
oath, and swear by myself, because I can swear by no greater, that these whom I now give
to Christ shall be for ever the objects of my eternal love. Them I will forgive through
the merit of the blood. To these will I give a perfect righteousness; these will I adopt
and make my sons and daughters, and these shall reign with me through Christ
eternally." Thus run that glorious side of the covenant. The Holy Spirit also, as one
of the high contracting parties on this side of the covenant, gave his declaration,
"I hereby covenant," saith he, "that all whom the Father giveth to the Son,
I will in due time quicken. I will show them their need of redemption; I will cut off from
them all groundless hope, and destroy their refuges of lies. I will bring them to the
blood of sprinkling; I will give them faith whereby this blood shall be applied to them, I
will work in them every grace; I will keep their faith alive; I will cleanse them and
drive out all depravity from them, and they shall be presented at last spotless and
faultless." This was the one side of the covenant, which is at this very day being
fulfilled and scrupulously kept. As for the other side of the covenant this was the part
of it, engaged and covenanted by Christ. He thus declared, and covenanted with his Father:
"My Father, on my part I covenant that in the fullness of time I will become man. I
will take upon myself the form and nature of the fallen race. I will live in their
wretched world, and for my people I will keep the law perfectly. I will work out a
spotless righteousness, which shall be acceptable to the demands of thy just and holy law.
In due time I will bear the sins of all my people. Thou shalt exact their debts on me; the
chastisement of their peace I will endure, and by my stripes they shall be healed. My
Father, I covenant and promise that I will be obedient unto death, even the death of the
cross. I will magnify thy law, and make it honourable. I will suffer all they ought to
have suffered. I will endure the curse of thy law, and all the vials of thy wrath shall be
emptied and spent upon my head. I will then rise again; I will ascend into heaven; I will
intercede for them at thy right hand; and I will make myself responsible for every one of
them, that not one of those whom thou hast given me shall ever be lost, but I will bring
all my sheep of whom, by thy blood, thou hast constituted me the shepherd—I will
bring every one safe to thee at last." Thus ran the covenant; and now, I think, you
have a clear idea of what it was and how it stands—the covenant between God and
Christ, between God the Father and God the Spirit, and God the Son as the covenant head
and representative of all Gods elect. I have told you, as briefly as I could what
were the stipulations of it. You will please to remark, my dear friends, that the covenant
is, on one side, perfectly fulfilled. God the Son has paid the debts of all the elect. He
has, for us men and for our redemption, suffered the whole of wrath divine. Nothing
remaineth now on this side of the question except that he shall continue to intercede,
that he may safely bring all his redeemed to glory. On the side of the Father this part of
the covenant has been fulfilled to countless myriads. God the Father and God the Spirit
have not been behindhand in their divine contract. And mark you, this side shall be as
fully and as completely finished and carried out as the other. Christ can say of what he
promised to do. "It is finished!" and the like shall be said by all the glorious
covenanters. All for whom Christ died shall be pardoned, all justified, all adopted. The
Spirit shall quicken them all, shall give them all faith, shall bring them all to heaven,
and they shall, every one of them, without let or hindrance, stand accepted in the
beloved, in the day when the people shall be numbered, and Jesus shall be glorified. 3. And now having seen who were the high
contracting parties, and what were the terms of the covenant made between them, let us see
what were the objects of this covenant Was this covenant made for every man of the
race of Adam? Assuredly not; we discover the secret by the visible. That which is in the
covenant is to be seen in due time by the eye and to be heard with the ear. I see
multitudes of men perishing, continuing wantonly in their wicked ways, rejecting the offer
of Christ which is presented to them in the Gospel day after day, treading under foot the
blood of the Son of Man, defying the Spirit who strives with them; I see these men going
on from bad to worse at last perishing in their sins. I have not the folly to believe that
they have any part in the covenant of grace. Those who die impenitent, the multitudes who
reject the Saviour, are clearly proved to have no part and no lot in the sacred covenant
of divine grace; for if they were interested in that, there would be certain marks and
evidences which would show us this. We should find that in due time in this life they
would be brought to repentance, would be washed in the Saviour's blood, and would be
saved. The covenant—to come at once straight to the matter, however offensive the
doctrine may be—the covenant has relationship to the elect and none besides. Does
this offend you? Be ye offended ever more. What said Christ? "I pray for them: I pray
not for the world, but for them which thou hast given me: for they are thine." If
Christ prayeth for none but for the chosen, why should ye be angry that ye are also taught
from the Word of God that in the covenant there was provision made for the like persons,
that they might receive eternal life. As many as shall believe, as many as shall trust in
Christ, as many as shall persevere unto the end, as many as shall enter into the eternal
rest, so many and no more are interested in the covenant of divine grace. 4. Furthermore, we have to consider what
were the motives of this covenant. Why was the covenant made at all? There was no
compulsion or constraint on God. As yet there was no creature. Even could the creature
have an influence on the Creator, there was none existing in the period when the covenant
was made. We can look nowhere for God's motive in the covenant except it be in himself,
for of God it could be said literally in that day, "I am, and there is none beside
me." Why then did he make the covenant? I answer, absolute sovereignty dictated it.
But why were certain men the objects of it and why not others? I answer, sovereign grace
guided the pen. It was not the merit of man, it was nothing which God foresaw in us that
made him choose many and leave others to go on in their sins. It was nothing in them, it
was sovereignty and grace combined that made the divine choice. If you, my brethren and
sisters, have a good hope that you are interested in the covenant of grace, you must sing
that song—
"What was there in me to merit
esteem, or give the Creator delight? "He will have mercy on whom he
will have mercy," "for it is not of him that willeth, nor of him that runneth,
but of God that showeth mercy." His sovereignty elected, and his grace distinguished,
and immutability decreed. No motive dictated the election of the individuals, except a
motive in himself of love and of divine sovereignty. Doubtless the grand intention of God
in making the covenant at all was his own glory; any motive inferior to that would be
beneath his dignity. God must find his motives in himself: he has not to look to moths and
worms for motives for his deeds. He is the "I AM."
"He sits on no precarious
throne, He doth as he wills in the armies of
heaven. Who can stay his hand and say unto him, "What doest thou?" Shall the
clay ask the potter for the motive for his making it into a vessel? Shall the thing formed
before its creation dictate to its Creator? No, let God be God, and let man shrink into
his native nothingness, and if God exalt him, let him not boast as though God found a
reason for the deed in man. He finds his motives in himself. He is self-contained, and
findeth nothing beyond nor needeth anything from any but himself. Thus have I, as fully as
time permits this morning, discussed the first point concerning the covenant. May the Holy
Spirit lead us into this sublime truth. II. But now, in the second place, we come
to notice ITS EVERLASTING CHARACTER. It is called an everlasting covenant. And here you
observe at once its antiquity. The covenant of grace is the oldest of all things.
It is sometimes a subject of great joy to me to think that the covenant of grace is older
than the covenant of works. The covenant of works had a beginning, but the covenant of
grace had not; and blessed be God the covenant of works has its end, but the covenant of
grace shall stand fast when heaven and earth shall pass away. The antiquity of the
covenant of grace demands our grateful attention. It is a truth which tends to elevate the
mind. I know of no doctrine more grand than this. It is the very soul and essence of all
poetry, and in sitting down and in sitting down and meditating upon it. I do confess my
spirit has sometimes been ravished with delight. Can you conceive the idea that before all
things God thought of you? That when as yet he had not made his mountains, he had thought
of thee, poor puny worm? Before the magnificent constellations began to shine, and ere the
great centre of the world had been fixed, and all the mighty planets and divers worlds had
been made to revolve around it, then had God fixed the centre of his covenant, and
ordained the number of those lesser stars which should revolve round that blessed centre,
and derive light therefrom. Why, when one is taken up with some grand conceptions of the
boundless universe, when with the astronomers we fly through space, when with we find it
without end, and the starry hosts without number, does it not seem marvelous that God
should give poor insignificant man the preference beyond even the whole universe besides?
Oh this cannot make us proud, because it is a divine truth, but it must make us feel
happy. Oh believer, you think yourself nothing, but God does not think so of you. Men
despise you but God remembered you before he made anything. The covenant of love which he
made with his Son on your behalf is older than the hoary ages, and if ye fly back when as
yet time had not begun, before those massive rocks that bear the marks of gray old age
upon them, had begun to be deposited, he had loved and chosen you, and made a covenant on
your behalf. Remember well these ancient things of the eternal hills. Then, again, it is an everlasting
covenant from its sureness. Nothing is everlasting which is not secure. Man may
erect his structures and think they may last for ever, but the Tower of Babel has
crumbled, and the very Pyramids bear signs of ruin. Nothing which man has made is
everlasting, because he cannot ensure it against decay. But as for the covenant of grace,
well David say of it, "It is ordered in all things and sure." It is
"Signed, and sealed, and
ratified, There is not an "if" or a
"but" in the whole of it from beginning to end. Free-will hates God's
"shalls" and "wills," and likes man's "ifs" and
"buts," but there are no "ifs" and "buts" in the covenant of
grace. Thus the tenure runs: "I will" and "they shall." Jehovah swears
it and the Son fulfills it. It is—it must be true. It must be sure, for "I
AM" determines. "Hath he said and shall he not do it? Or hath he spoken, and
shall he not make it good?" It is a sure covenant. I have sometimes said, if any man
were about to build a bridge or a house if he would leave me just one single stone or one
timber to put where I liked, I would undertake that his house would fall down. Let me if
there is anyone about to construct a bridge, have just simply the placing of one
stone—I will select which stone it shall bełand I will defy him to build a bridge
that shall stand. I should simply select the key-stone and then he might erect whatever he
pleased and it should soon fall. Now, the Armenian's covenant is one that cannot stand
because there are one or two bricks in it (and that is putting it in the slightest form; I
might have said, "because every stone in it," and that would be nearer the mark)
that are dependent on the will of man. It is left to the will of the creator whether he
will be saved or not. If he will not, there is no constraining influence that can master
and overcome his will. There is no promise that any influence shall be strong enough to
overcome him, according to the Armenian. So the question is left to man, and God the
mighty Builder—though he put stone on stone massive as the universe—yet may be
defeated by this creature. Out upon such blasphemy! The whole structure, from beginning to
end, is in the hand of God. The very terms and conditions of that covenant are become its
seals and guarantees, seeing that Jesus has fulfilled them all. Its full accomplishment in
every jot and title is sure, and must be fulfilled by Christ Jesus, whether man will or
man will not. It is not the creature's covenant, it is the Creators. It is not man's
covenant, it is the Almighty's covenant, and he will carry it out and perform it, the will
of man notwithstanding. For this is the very glory of grace—that man hates to be
saved—that he is enmity to him, yet God will have him redeemed—that God's
consensus is. "You shall," and man's intention is "I will not, and God's
"shall" conquers man's "I will not." Almighty grace rides victoriously
over the neck of free will and leads it captive in glorious captivity to the
all-conquering power of irresistible grace and love. It is a sure covenant, and therefore
deserves the title of everlasting. Furthermore, it is not only sure, but it
is immutable. If it were not immutable, it could not be everlasting. That which
changes passes away. We may be quite sure that anything that has the word
"change" on it, will sooner or later die, and be put away as a thing of nought.
But in the covenant, everything is immutable. Whatever God has established must come to
pass, and not word, or line, or letter, can be altered. Whatever the Spirit voweth shall
be done, and whatever God the Son promised hath been fulfilled, and shall be consummated
at the day of his appearing. Oh if we could believe that the sacred lines could be
erased—that the covenant could be blotted and blurred, why then my dear friends, we
might lie down and despair. I have heard it said by some preachers, that when the
Christian is holy, he is in the covenant; that when he sins, he is crossed out again; that
when he repents, he is put in again, and if he fails he is scratched out once more; and so
he goes in and out of the door, as he would in and out of his own house. He goes in at one
door and out of another. He is sometimes the child of God, and sometimes the child of the
devil—sometimes an heir of heaven, and anon an heir of hell. And I know one man who
went so far as to say that although a man might have persevered through grace for sixty
years, yet should he fall away the last year of his life—if he should sin and die so,
he would perish everlastingly, and all his faith, and all the love which God had
manifested to him in the day's gone by would go for nothing. I am very happy to say that
such a notion of God is just the very notion I have of the devil. I could not believe in
such a God, and could not bow down before him. A god that loves today and hates tomorrow;
a God that gives a promise, and yet foreknows after all that man shall not see the promise
fulfilled; a God that forgives and punishes—that justifies and afterwards
executes—is a God that I cannot endure. He is not the God of the Scriptures I am
certain, for he is immutable, just, holy, and true, and having loved his own, he
will love them to the end, and if he hath given a promise to any man, the promise shall be
kept, and that man once in grace, is in grace forever, and shall without fall by-and-by
enter into glory. And then to finish up this point. The
covenant is everlasting because it will never run itself out. It will be fulfilled
but it will stand firm. When Christ hath completed all, and brought every believer to
heaven; when the Father hath seen all his people gathered in—the covenant it is true,
will come to a consummation, but not to a conclusion, for thus the covenant runs: The
heirs of grace shall be blessed for ever, and as long as "for ever" lasts, this
everlasting covenant will demand the happiness, the security, the glorification, of every
object of it. III. Having thus noticed the everlasting
character of the covenant, I conclude by the sweetest and most precious portion of the
doctrine—the relation which the blood bears to it—THE BLOOD OF THE EVERLASTING
COVENANT. The blood of Christ stands in a fourfold relationship to the covenant. With
regard to Christ, his precious blood shed in Gethsemane, in Gabbatha and Golgotha, is the
fulfillment of the covenant. By this blood sin is canceled; by Jesus' agonies justice
is satisfied; by his death the law is honoured; and by that precious blood in all its
mediatorial efficacy, and in all its cleansing power, Christ fulfills all that He
stipulated to do on the behalf of his people towards God. Oh, believer, look to the blood
of Christ, and remember that there is Christ's part of the covenant carried out. And now,
there remains nothing to be fulfilled but God's part, there is nothing for thee to do;
Jesus has done it all; there is nothing for free will to supply; Christ has done
everything that God can demand. The blood is the fulfillment of the debtor's side of the
covenant, and now God becometh bound by his own solemn oath to show grace and mercy to all
whom Christ has redeemed by his blood. With regard to the blood in another respect, it is to
God the Father the bond of the covenant. When I see Christ dying on the cross, I see
the everlasting God from that time, if I may use the term of him who ever must be free,
bound by his own oath and covenant to carry out every stipulation. Does the covenant say,
"A new heart will I give thee, and a right spirit will I put within thee?" It
must be done, for Jesus died, and Jesus' death is the seal of the covenant. Does it say,
"I will sprinkle pure water upon them and they shall be clean; from all their
iniquities will I cleanse them?" Then it must be done, for Christ has fulfilled his
part. And, therefore, now we can present the covenant no more as a thing of doubt; but as
our claim on God through Christ, and coming humbly on our knees, pleading that covenant,
our heavenly Father will not deny the promises contained therein, but will make every one
of them yea and amen to us through the blood of Jesus Christ. Then, again, the blood of the covenant
has relation to us as the objects of the covenant, and that is its third light; it
is not only a fulfillment as regards Christ, and a bond as regards his Father, but it is an
evidence as regards ourselves. And here, dear brothers and sisters, let me speak
affectionately to you. Are you relying wholly upon the blood? Has his blood—the
precious blood of Christ—been laid to your conscience? Have you seen your sins
pardoned, through his blood? Have you received forgiveness of sins through the blood of
Jesus? Are you glorying in his sacrifice, and is his cross your only hope and refuge? Then
you are in the covenant. Some men want to know whether they are elect. We cannot tell them
unless they will tell us this. Dost thou believe? Is thy faith fixed on the precious
blood? Then thou are in the covenant. And oh, poor sinner, if thou hast nothing to
recommend thee; if thou are standing back, and saying "I dare not come! I am afraid!
I am not in the covenant!" still Christ bids thee come. "Come unto me,"
saith he. "If thou canst not come to the covenant Father, come to the covenant
Surety. Come unto me and I will give thee rest." And when thou hast come to
him, and his blood has been applied to thee doubt not, but that in the red roll of
election stands thy name. Canst thou read thy name in the bloody characters of a Saviour's
atonement? Then shalt thou read it one day in the golden letters of the Father's election.
He that believeth is elected. The blood is the symbol, the token, the earnest, the surety,
the seal of the covenant of grace to thee. It must ever be the telescope through which
thou canst look to see the things that are afar off. Thou canst not see they election with
the naked eye, but through the blood of Christ thou canst see it clear enough. Trust thou
in the blood, poor sinner, and then the blood of the everlasting covenant is a proof that
thou are an heir of heaven. Lastly, the blood stands in a relationship to all three,
and here I may add that the blood is the glory of all. To the Son it is the
fulfillment, to the Father the bond, to the sinner the evidence, and to all—To
Father, Son, and sinner—it is the common glory and the common boast. In this the
Father is well pleased; in this the Son also, with joy, looks down and sees the purchase
of his agonies; and in this must the sinner ever find his comfort and his everlasting
song,—"Jesus, thy blood and righteousness, are my glory, my song, for ever and
ever!" And now, my dear hearers, I have one
question to ask, and I have done. Have you the hope that you are in the covenant? Have you
put your trust in the blood? Remember, though you imagine, perhaps, from what I have been
saying, that the gospel is restricted, that the gospel is freely preached to all. The
decree is limited, but the good news is as wide as the world. The good spell, the good
news, is as wide as the universe. I tell it to every creature under heaven, because I am
told to do so. The secret of God, which is to deal with the application, that is
restricted to God's chosen ones, but not the message, for that is to be proclaimed to all
nations. Now thou hast heard the gospel many and many a time in thy life. It runs thus:
"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came
into the world to save sinners." Dost thou believe that? And this is thy
hope—something like this: "I am a sinner. I trust Christ has died for me; I put
my trust in the merit of his blood, and sink or swim, I have no other hope but this.
'Nothing in my hand I bring, Thou hast heard it; hast thou received
it in thy heart, and laid hold on it; then thou art one of those in the covenant. And why
should election frighten thee? If thou hast chosen Christ, depend upon it he has chosen
thee. If thy tearful eye is looking to him, then his omniscient eye has long looked on
thee; if thy heart lovest him, his heart loves thee better than ever thou canst love, and
if now thou art saying, "My father, thou shalt be the guide of my youth," I will
tell thee a secret—he has been thy guide, and has brought thee to be what thou now
art, a humble seeker, and he will be thy guide and bring thee safe at last. But art thou a
proud, boastful, free-willer, saying, "I will repent and believe whenever I choose; I
have as good a right to be saved as anybody, for I do my duty as well as others, and I
shall doubtless get my reward"—if you are claiming a universal atonement, which
is to be received at the option of man's will, go and claim it, and you will be
disappointed in your claim. You will find God will not deal with you on that ground at
all, but will say, "Get thee hence, I never knew thee. He that cometh not to me
through the Son cometh not at all." I believe the man who is not willing to submit to
the electing love and sovereign grace of God, has great reason to question whether he is a
Christian at all, for the spirit that kicks against that is the spirit of the devil, and
the spirit of the unhumbled, unrenewed heart. May God take away the enmity out of your
heart to his own precious truth, and reconcile you to himself through THE BLOOD of his
Son, which is the bond and seal of the everlasting covenant.
I am my Lord's, and he is mine."
'Twas even so Father I ever sing, for so it seemed good in thy sight."
Nor borrows leave to be."
In all things ordered well."
Simply to thy cross I cling'"
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