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Delivered on Sabbath Morning, March 23, 1856, by the
REV. C. H. Spurgeon
At New Park Street Chapel, Southwark.
"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." Hebrews 6:4-6 .
THERE are some spots in Europe which have been the scenes of frequent warfare, as for instance, the kingdom of Belgium, which might be called the battle field of Europe. War has raged over the whole of Europe, but in some unhappy spots, battle after battle has been fought. So there is scarce a passage of Scripture which has not been disputed between the enemies of truth and the upholders of it; but this passage, with one or two others, has been the special subject of attack. This is one of the texts which have been trodden under the feet of controversy; and there are opinions upon it as adverse as the poles, some asserting that it means one thing, and some declaring that it means another. We think that some of them approach somewhat near the truth; but others of them desperately err from the mind of the Spirit. We come to this passage ourselves with the intention to read it with the simplicity of a child, and whatever we find therein to state it; and if it may not seem to agree with something we have hitherto held, we are prepared to cast away every doctrine of our own, rather than one passage of Scripture. We shall, this morning, answer one or two questions. The first question will be, Who are the people here spoken? Are they true Christians or not? Secondly, What is meant by falling away? And thirdly, What is intended, when it is asserted, that it is impossible to renew them to repentance? First, they are spoken of as having been once enlightened . This refers to the enlightening influence of God's Spirit, poured into the soul at the time of conviction, when man is enlightened with regard to his spiritual state, shown how evil and bitter a thing it is to sin against God, made to feel how utterly powerless he is to rise from the grave of his corruption, and is further enlightened to see, that "by the deeds of the law shall no flesh living be justified," and to behold Christ on the cross, as the sinner's only hope. The first work of grace is to enlighten the soul. By nature we are entirely dark; the Spirit, like a lamp, sheds light into the dark heart, revealing its corruption, displaying its sad state of destitution, and, in due time, revealing also Jesus Christ, so that in his light we may see light. I cannot consider a man truly enlightened unless he is a child of God. Does not the term indicate a person taught of God? It is not the whole of Christian experience; but is it not a part? Then the Apostle gives a further description, a higher state of grace: sanctification by participation of the Holy Ghost . It is a peculiar privilege to believers, after their first tasting of the heavenly gift, to be made partakers of the Holy Ghost. He is an indwelling Spirit; he dwells in the hearts, and souls, and minds of men; he makes this mortal flesh his home; he makes our soul his palace, and there he rests; and we do assert (and we think, on the authority of Scripture), that no man can be a partaker of the Holy Ghost, and yet be unregenerate. Where the Holy Ghost dwells there must be life; and if I have participation with the Holy Ghost, and fellowship with him, then I may rest assured that my salvation has been purchased by the blood of the Saviour. Thou need'st not fear, beloved; if thou has the Holy Ghost, thou hast that which ensures thy salvation; if thou, by an inward communion, canst participate in his Spirit, and if by a perpetual indwelling the Holy Ghost rests in thee, thou art not only a Christian, but thou hast arrived at some maturity in and by grace. Thou hast gone beyond mere enlightenment: thou hast passed from the bare taste thou hast attained to a positive feast, and a partaking of the Holy Ghost. And they had gone further still. They had attained the summit of piety. They had received " the powers of the world to come ." Not miraculous gifts, which are denied us in these days, but all those powers with which the Holy Ghost endows a Christian. And what are they? Why, there is the power of faith, which commands even the heavens themselves to rain, and they rain, or stops the bottles of heaven, that they rain not. There is the power of prayer, which puts a ladder between earth and heaven, and bids angels walk up and down, to convey our wants to God, and bring down blessings from above. There is the power with which God girds his servant when he speaks by inspiration, which enables him to instruct others, and lead them to Jesus; and whatever other power there may be the power of holding communion with God, or the power of patient waiting for the Son of Man they were possessed by these individuals. They were not simply children, but they were men; they were not merely alive, but they were endued with power; they were men, whose muscles were firmly set, whose bones were strong; they had become giants in grace, and had received not only the light, but the power also of the world to come. These, we say, whatever may be the meaning of the text, must have been, beyond a doubt, none other than true and real Christians. We must remind our friends, that there is a vast distinction between falling away and falling . It is nowhere said in Scripture, that if a man fall he cannot be renewed; on the contrary, "the righteous falleth seven times, but he riseth up again;" and however many times the child of God doth fall, the Lord still holdeth the righteous; yea, when our bones are broken, he bindeth up our bones again, and setteth us once more upon a rock. He saith, "Return, ye backsliding children of men; for I am married unto you;" and if the Christian do backslide ever so far, still Almighty mercy cries, "Return, return, return, and seek an injured Father's heart." He still calls his children back again. Falling is not falling away. Let me explain the difference; for a man who falls may behave just like a man who falls away; and yet there is a great distinction between the two. I can use no better illustration than the distinction between fainting and dying. There lies a young creature; she can scarcely breathe; she cannot herself, lift up her hand, and if lifted up by any one else, it falls. She is cold and stiff; she is faint, but not dead. There is another one, just as cold and stiff as she is, but there is this difference she is dead. The Christian may faint, and may fall down in a faint too, and some may pick him up, and say he is dead; but he is not. If he fall, God will lift him up again; but if he fall away, God himself cannot save him. For it is impossible, if the righteous fall away , "to renew them again unto repentance." Nor can a man who commits a sin, which is not exactly a surprise , be said to fall away. I believe that some Christian men (God forbid that we should say much of it! let us cover the nakedness of our brother with a cloak.) but I do believe that there are some Christians who, for a period of time, have wandered into sin, and yet have not positively fallen away. There is that black case of David a case which has puzzled thousands. Certainly for some months, David lived without making a public confession of his sin, but, doubtless, he had achings of heart, for grace had not ceased its work: there was a spark among the ashes that Nathan stirred up, which showed that David was not dead, or else the match which the prophet applied would not have caught light so readily. And so, beloved, you may have wandered into sin for a time, and gone far from God; and yet you are not the character here described, concerning whom it is said, that it is impossible you should be saved; but, wanderer though you be, you are your father's son still, and mercy cries, "Repent, repent; return unto your first husband, for then it was better with you than it is now. Return, O wanderer, return." But some one says, "What is falling away?" Well, there never has been a case of it yet, and therefore I cannot describe it from observation; but I will tell you what I suppose it is. To fall away, would be for the Holy Spirit entirely to go out of a man for his grace entirely to cease; not to lie dormant, but to cease to be for God, who has begun a good work, to leave off doing it entirely to take his hand completely and entirely away, and say, "There, man! I have half saved thee; now I will damn thee." That is what falling away is. It is not to sin temporarily. A child may sin against his father, and still be alive; but falling away is like cutting the child's head off clean. Not falling merely, for then our Father could pick us up, but being dashed down a precipice, where we are lost for ever. Falling away would involved God's grace changing its living nature. God's immutability becoming variable, God's faithfulness becoming changeable, and God, himself being undeified; for all these things falling away would necessitate. We come now to do two things: first, to prove the doctrine , that if a Christian fall away, he cannot be saved; and, secondly, to improve the doctrine , or to show its use, These persons, too, have been partakers of the Holy Ghost; if that fail, what more can we give them? If, my hearer, the Holy Ghost dwells in your soul, and that Holy Ghost does not sanctify you and keep you to the end, what else can be tried? Ask the blasphemer whether he knows a being, or dares to suppose a being superior to the Holy Spirit! Is there a being greater than Omnipotence? Is there a might greater than that which dwells in the believer's new-born heart? And if already the Holy Spirit hath failed, O, heavens! tell us where we can fight aught that can excel his might? If that be ineffectual, what next is to be essayed? These people, too, had "tasted the good Word of Life;" they had loved the doctrines of grace; those doctrines had entered into their souls, and they had fed upon them. What new doctrines shall be preached to them? Prophet of ages! where whilt thou find another system of divinity? Who shall we have? Shall we raise up Moses from the tomb? shall we fetch up all the ancient seers, and bid them prophecy? If, then, there is only one doctrine that is true, and if these people have fallen away after receiving that, how can they be saved? And then the apostle says, that the greatness of their sin which they would incur , if they did fall away, would put them beyond the bounds of mercy. Christ died, and by his death he made an atonement for his own murderers; he made an atonement for those sins which crucified him once; but do we read that Christ will ever die for those who crucify him twice? But the Apostle tells us that if believers do fall away, they will "crucify the Son of God afresh, and put him to an open shame." Where, then, would be an atonement for that? He has died for me; What! though the sins of all the world were on my shoulders, still they only crucified him once, and that one crucifixion has taken all those sins away; but if I crucified him again, where would I find pardon? Could heavens, could earth, could Christ himself, with bowels full of love, point me to another Christ, show to me a second Calvary, give me a second Gethsemane? Ah! no! the very guilt itself would put us beyond the pale of hope, if we were to fall away? If you read the 7th verse, you will see that the Apostle calls nature in to his assistance . He says, "The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned." Look! there is a field; the rain comes on it, and it brings forth good fruit. Well, then, there is God's blessing on it. But there is according to your supposition, another field, on which the same rain descends, which the same dew moistens; it has been ploughed and harrowed, as well as the other, and the husbandman has exercised all his craft upon it, and yet it is not fertile. Well, if the rain of heaven did not fertilize it, what next? Already all the arts of agriculture have been tried, every implement has been worn out on its surface, and yet it has been of no avail. What next? There remains nothing but that it shall be burnt and cursed given up like the desert of Sahara, and resigned to destruction. So, my hearer, could it be possible that grace could work in thee, and then not affect thy salvation that the influence of Divine grace could come down, like rain from heaven, and yet return unto God void, there could not be any hope for thee, for thou wouldst be "nigh unto cursing," and thine end would be "to be burned." And one thought more. There is nothing in Scripture which teaches us that there is any salvation, save the one salvation of Jesus Christ nothing that tells us of any other power, super-excellent and surpassing the power of the Holy Spirit. These things have already been tried on the man, and yet, according to the supposition, they have failed, for he has fallen away. Now, God has never revealed a supplementary salvation for men on whom one salvation has had no effect; and until we are pointed to one scripture which declares this, we will still maintain that the doctrine of the text is this: that if grace be ineffectual, if grace does not keep a man, then there is nothing left but that he must be damned. And what is that but to say, only going a little round about, that grace will do it? So that these words, instead of miltating against the Calvinistic doctrine of final perseverance, form one of the finest proofs of it that could be afforded. 2. It is to excite our gratitude. Suppose you say to your little boy, "Don't you know Tommy, if I were not to give you your dinner and your supper you would die? There is nobody else to give Tommy dinner and supper." What then? The child does not think that you are not going to give him his dinner and supper; he knows you will, and he is grateful to you for them. The chemist tells us, that if there were no oxygen mixed with the air, animals would die. Do you suppose that there will be no oxygen, and therefore we shall die? No, he only teaches you the great wisdom of God, in having mixed the gases in their proper proportions. Says one of the old astronomers, "There is great wisdom in God, that he has put the sun exactly at a right distance not so far away that we should be frozen to death, and not so near that we should be scorched." He says, "If the sun were a million miles nearer to us we should be scorched to death." Does the man suppose that the sun will be a million miles nearer, and, therefore, we shall be scorched to death? He says, "If the sun were a million miles farther off we should be frozen to death." Does he mean that the sun will be a million miles farther off, and therefore we shall be frozen to death? Not at all. Yet it is quite a rational way of speaking, to show us how grateful we should be to God. So says the Apostle. Christian! if thou shouldst fall away, thou couldst never be renewed unto repentance. Thank thy Lord, then, that he keeps thee.
"See a stone that hangs in air; see a spark in ocean live; Kept alive with death so near; I to God the glory give."
There is a cup of sin which would damn thy soul, O Christian. Oh! what grace is that which holds thy arm, and will not let thee drink it? There thou art, at this hour, like the bird-catcher of St. Kilda, thou art being drawn to heaven by a single rope; if that hand which holds thee let thee go, if that rope which grasps thee do but break, thou art dashed on the rocks of damnation. Lift up thine heart to God, then, and bless him that his arm is not wearied, and is never shortened that it cannot save. Lord Kenmure, when he was dying, said to Rutherford. "Man! my name is written on Christ's hand, and I see it! that is bold talk, man, but I see it!" Then, if that be the case, his hand must be severed from his body before my name can be taken from him; and if it be engraven on his heart, his heart must be rent out before they can rend my name out. "Hold on, then, and trust believer! thou hast "an anchor of the soul, both sure and steadfast, which entereth within the veil." The winds are bellowing, the tempests howling; should the cable slip, or thine anchor break, thou art lost. See those rocks, on which myriads are driving, and thou art wrecked there if grace leave thee; see those depths, in which the skeletons of sailors sleep, and thou art there, if that anchor fail thee. It would be impossible to moor thee again, if once that anchor broke; for other anchor there is none, other salvation there can be none, and if that one fail thee, it is impossible that thou ever shouldst be saved. Therefore thank God that thou hast an anchor that cannot fail, and then loudly sing
"How can I sink with such a prop, As my eternal God, Who bears the earth's huge pillars up? And spreads the heavens abroad?"
How can I die, when Jesus lives, Who rose and left the dead? Pardon and grace my soul receives, From my exalted head."
Things that Accompany Salvation
Delivered on Sabbath Morning, September 20, 1857, by the REV. C. H. Spurgeon at the Music Hall, Royal Surrey Gardens.
"Things that accompany Salvation." Hebrews 6:9 .
I AM not quite certain that my text will warrant all I shall say upon it this day if read and understood in its connection. But I have taken the words rather by accommodation than otherwise, and shall make use of them as a kind of heading to the discourse which I hope to be enabled to deliver. I sat myself down, and I meditated on this subject "Things that accompany Salvation." And after some period of rumination, my thoughts assumed the form of an allegory; in which I hope to present them to you this morning. I compared Salvation to a rich and costly treasure, which God in his infinite love and mercy had determined to send into the world, and I remembered that our Lord Jesus was so much interested in the bringing of this Salvation to this earth, that he did send all that he had, and came himself to attend and to accompany this Salvation. I then pictured to myself a great march of bright ones through this land, carrying in their midst the sacred jewel of Salvation. I looked forward, and I saw a mighty van-guard, who already had attained the shores of Eternity. I looked around Salvation, and I saw it always in every case attended with divers graces and virtues which seemed to be like troops and soldiers to guard it in the van, about its flanks, and in the rear. We will begin, then, with the advance-guard that has accompanied Salvation or rather gone before it. We shall then come to those who immediately precede it, and then we shall notice those who accompany it by its side, and conclude by noticing the rear guard attending upon this Salvation of our God. Now, this sacred advance-guard carry for their banner the Eternal Covenant. Election, Predestination, and Redemption the things that have gone before, beyond the sight, are all rallied to the battle by this standard the Covenant, the Everlasting Covenant, ordered in all things and sure. We know and believe that before the morning star startled the shades of darkness, God had covenanted with his Son that he should die and pay a ransom price, and that, on God the Father's part, he would give to Jesus "a number whom no man could number," who should be purchased by his blood, and through that blood should be most securely saved. Now, when Election marches forward, it carries the Covenant. These are chosen in the Covenant of grace. When Predestination marcheth, and when it marketh out the way of Salvation, it proclaims the Covenant. "He marked out the places of the people according to the tribes of Israel." And Redemption also, pointing to the precious blood of Christ, claims Salvation for the blood-bought ones, because the Covenant hath decreed it to be theirs. II. But mark, we are about to review THE ARMY THAT IMMEDIATELY PRECEDES SALVATION; and first, in the forefront of these, there marches one whose name we must pronounce with sacred awe. It is God, the Holy Spirit. Before anything can be done in our salvation, there must come that Third Person of the Sacred Trinity. Without him, faith, repentance, humility, love, are things quite impossible. Even the blood of our Lord Jesus Christ cannot save until it has been applied to the heart by God the Holy Spirit. Before we notice the grand army, then, that immediately precedes Salvation, let us be cautious that we do not forget Him who is the leader of them all. The great King, Immortal, invisible, the Divine person, called the Holy Ghost, the Holy Spirit: it is he that quickens the soul, or else it would lie dead for ever; it is he that makes it tender, or else it would never feel, it is he that imparts efficacy to the Word preached, or else it could never reach further than the ear; it is he who breaks the heart, it is he who makes it whole: he, from first to last, is the great worker of Salvation in us just as Jesus Christ was the author of Salvation for us. O soul, by this mayest thou know whether Salvation has come to thine house art thou a partaker of the Holy Spirit? Come now, answer thou this question hath he ever breathed on thee? Hath he ever breathed into thee? Canst thou say that thou hast been the subject of his supernatural influence? For, if not, remember except a man be born of the Spirit from above, he cannot see the kingdom of God. That which is born of the flesh is flesh; only that which is born of the Spirit is spirit. Thy best exertions will be all unavailing unless the Holy Ghost shall work in thee, to will and to do of God's good pleasure. The highest efforts of the flesh can never reach higher than the flesh, just as water of itself will never run higher than its source. You may be moral, you may be strictly upright, you may be much that is commendable, but unless you be partakers of the Holy Spirit, salvation is as impossible to you as it is even to the lost. We must be born again, and born again by that divine influence, or else it is all in vain. Remember, then, that the Spirit of God always accompanies Salvation. Oh, Thundering Legion, ye are gone; we hear their trumpets and the dying echoes still appall us. We can remember, brethren, those terrible days when they were in our house and in our heart. They are gone. What see we in the rear of them? Close in the rear there follows a broken heart. Look at it; do not despise it, God never despises it, do not thou. "A broken and a contrite heart O God thou wilt not despise." I see how this poor broken heart is broken; it is rent to its very eye and center; it is bathed in tears; it is overwhelmed with suffering. See its humility; it never talks about boasting now. Mark its repentance, the sins it loved before it hates now; it speaks not about self-salvation. Hear it, as the broken heart speaks out its broken language. Hear it "Lord have mercy upon me a sinner!" Do not fear to come and look at this broken heart; how sweetly is it perfumed! The sacred smell of a sacrifice which God approves rises from it. Hear it, as again it speaks "Lord, save, or I perish." See this poor broken heart when it is in the world and at its business; it interrupts its business with ejaculations like these "Oh that Ah, ah would that!" And when it can get alone, it pours out its heart before God, and cries,
Unclean, unclean, and full of sin From first to last, O Lord I've been; Deceitful is my heart.
Oh wash my soul in Jesus' blood; forgive me all my guilt, and I will be thy servant for ever and ever. But who are those that follow in the rear? Another troop, another legion, but these are far different from the rest. The silken legion follow, these are not clad in steel; they have no helmets of war upon their head; they have smiling looks and countenances that are full of joy. No weapons of war in their hands; no thunders do they utter, but they speak kind words of pity, and their hands are full of benedictions. Shall I tell you who this silken legion are? There is a troop of them who take the poor wounded heart, and wash it first in blood; they sprinkle on it the sacred blood of the Atonement; and it is amazing how the poor broken heart, though faint and sick, revives at the first drop of the precious blood of our Lord Jesus Christ, and when well washed in blood, another of this legion steps forward and takes it and washes it in water for both water and blood flowed from the Saviour's heart.
"Let the water and the blood, From thy wounded side which flow'd Be of sin the double cure, Cleanse me from its guilt and power"
And oh, what a washing it is! The heart that was once black as the coals of hell, seems white as the snow of Lebanon. When it has once been bathed in the bath of the Saviour's blood and water, oh, how pure it becomes! He who was black as the tents of Kedar becomes fair as the curtains of Solomon. Then follow those who pour oil and wine into the wounds of this poor broken heart, so that where it smarted before, the wounds begin to sing. The sacred oil and wine of the precious promise is poured into every wound; and then follow those who with downy fingers bind up the heart with the sacred liniment of Promise till it seems no longer broken, but the broken heart rejoices. The whole heart sings for gladness; for God hath restored its strength and bound up all its wounds, according to his promise: "He healeth the broken in heart, and bindeth up their wounds." And then, since the work is not quite done, there come those who carry the King's ward-robe; and with the things out of this rich storehouse they array the soul from head to foot; they clothe it with everything that for lustre and for glory could adorn it, and make it bright as the spirits before the throne. And then the King's jewellers come in and complete the whole: they array the soul with ornaments, and bedeck it with precious stones. As the Father said, "Bring forth the best robe and put it on him, and put a ring on his hand and shoes on his feet," even so do this Silken Legion wash and heal and cleanse and glorify the once poor broken heart. Have these ever come to your house? It is an allegory, but it is all plain to him that understandeth it. Sinner, hast thou ever had the blood of Christ applied to thee?
"Couldst thou look and see the flowing Of his soul's redeeming blood, With divine assurance knowing He hath made thy peace with God?"
And now we have not yet come to a full conviction of Salvation. The Silken Legion are gone; their banners are still flying in the gale, and their trumpets of promise are still making the air glad with melody. What cometh next? Now come those that are the actual attendants upon Salvation or rather, that march in the rank immediately before it. There are four of these, called Repentance, Humility, Prayer and a tender Conscience. Just before the full assurance of Salvation there marches Humility. She is of a downcast look; she is not sad, but she hath no high looks; she scarcely dares to lift her eye to the place where God's honor dwelleth. She is often looking downwards, remembering her past estate thinking of all the bitterness and the guilt of her previous life. She never boast; of what God has done for her, she looks to the hole of the pit and the miry clay from whence she was digged. She knows she has been washed in the blood of the Saviour, but she remembers how black she was before she was washed, and oh, she laments the past although she rejoices in the present. She feels her own weakness, she dares not stand alone she leans on the arm of her Beloved, for she knows that she should fall to the ground unless he should constantly maintain her. Side by side with her, is her sister called Repentance, watering the ground with tears to lay the dust before the King. Wherever she goes she weeps and if you ask her why, she will tell you she does not weep because of a fear of hell that is all gone. The Silken Legion yonder, she tells you, have wiped all her fears away; but she weeps because she smote the Lord that loved her so well she beats her breast, and cries
"'Twas you, my sins, my cruel sins, His chief tormentors were; Each of my crimes became a nail, And unbelief the spear."
The more you tell her of her Salvation, the more she weeps to think she could have rebelled against such a Saviour. She is confident that her sins are blotted out; she knows her Master has forgiven her; but she never will forgive herself. Then side by side with Repentance is one called Prayer. He is a priest, and he waves in his hand a censer full of odoriferous incense, that the way for the King may be prepared, that wherever he marches there may be a sweet perfume. Prayer riseth by midnight to call upon God, its waking eyes salute the rising sun, that it may lift up its heart to Jehovah, and when the sun is setting, Prayer will not let his wheel be hidden beneath the horizon, until in his chariot he hath carried supplication. Then in this company is the fourth of those immediately attending upon Salvation, a tender Conscience. This tender Conscience is afraid to put one foot before the other, lest it should put its foot in the wrong place. Poor tender Conscience; some despise him; but he is dear to the King's heart. I would to God, my brethren, you and I knew more about him. I used to know a conscience so tender, that I would wish to feel it again. Then we questioned the lawfulness of every act before we committed it, and then, though it was lawful we would stop to see if it were expedient and if we thought it expedient, even then we would not do it, except we felt it would be abundantly honorable to the Lord our God. Every doctrine we used to scruple at, lest we should believe a lie; every ordinance we examined, lest we should commit idolatry; happy were the days when tender Conscience went with us. And now, my hearers, do you know anything about these four? Has Humility ever come to you? Has she ever abased your pride and taught you to lie in the dust before God? Has Repentance ever watered the floor of your hearts with tears? Have you ever been led to weep in secret for your sins, and to bewail your iniquities? Has Prayer ever entered your spirit? Remember, a prayerless soul is a Christless soul. Have you learned to pray, not with the parrot's cry, but with the heart's ever fresh expression. Have you ever learned to pray? And lastly are you tender of Conscience, for unless your conscience is made tender, salvation has not met you, for these are the immediate attendants upon it. IV. Now you must have patience with me for just a few more minutes; I MUST BRING UP THE REAR GUARD. It is impossible that with such a van guard, grace should be unattended from behind. Now see those that follow Salvation. As there were fair bright cherubs that walked in front of it you remember still their names Humility, Repentance, Prayer, and a tender Conscience there are four that follow it, and march in solemn pomp into the sinner's heart. The first of these is Gratitude always singing, "Bless the Lord O my soul, and all that is within me bless his holy name." And then Gratitude lays hold upon its son's hand; the name of that son is Obedience. "O my master, "saith the heart, "thou hast done so much for me; I will obey thee"
"Help me to run in thy commands, 'Tis a delightful road; Nor let my heart, nor hands, nor feet, Offend against my God."
In company with this fair grace is one called Consecration a pure white spirit that hath no earthliness; from its head to its foot it is all God's, and all gold. Hear it speak
"All that I am and all I have Shall be for ever thine; What e'er my duty bids me give, My cheerful hands resign.
And if I might make some reserve, And duty did not call, I love my God with zeal so great, That I would give him all."
Linked to this bright one, is one with a face Serene and solemn, called Knowledge, "Then shall ye know when ye follow on to know the Lord." Those that are saved understand mysteries, they know the love of Christ; they "know him, whom to know is life eternal." Now I have almost done. Just in the rear is Perseverance, final, certain and sure. Then there follows complete Sanctification, whereby the soul is purged from every sin, and made as white and pure as God himself. Now we have come to the very rear of the army; but remember as there was an advance guard so far ahead that we could not see them, so there is a rear guard so far behind that we cannot behold them now. Let us just try to see them with the eye of faith. We have seen the army; we have traced it from the Thundering Legion, guided by the Holy Spirit, till we have finished it by complete Sanctification. Hark, I hear the silver trumpet sound; there is a glorious array behind. A guard, far, far back are coming following the steps of the conquering heroes, that have already swept our sins away. Do you not see in the fore part there is one, whom men paint a skeleton. Look at him, he is not the King's terrors. I know thee, Death, I know thee. Miserably men have belied thee. Thou art no spectre, thine hand bears no dart; thou art not gaunt and frightful. I know thee, thou bright cherub: thou hast not in thy hand a dart, but a golden key that unlocks the gates of Paradise. Thou art fair to look upon, thy wings are like the wings of doves, covered with silver and like yellow gold. Behold this angel Death, and his successor Resurrection. I see three bright things coming; one is called Confidence, see it! it looks at Death; no fear is in its eye, no palor on its brow. See holy Confidence marches with steady steps, the cold chill stream of Death doth not freeze its blood. See behind it its brother Victory; hear him, as he cries, "O Death, where is thy sting? O Grave where is thy victory?" The last word, "victory," is drowned amidst the shouts of angels. These bring up the rear. Angels bear the spirits of the redeemed into the bosom of the Saviour
"Far from a world of grief and sin, With God eternally shut in, They are for ever blest."
And now follow everlasting songs "Praise him, praise him, King of kings and Lord of lords; he hath gotten him the victory. Hallelujah, hallelujah, hallelujah, world without end! Hallelujah, yet again!" Let the echoes of eternity perpetually cry, "Hallelujah! for"
"THINGS THAT ACCOMPANY YOUR SALVATION."
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Spurgeon, Charle Haddon. "Commentary on Hebrews 6". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/
the Third Week after Epiphany