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The Blood of the Testament
Published on Thursday, March 14th, 1912,
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington.
"For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all his people, saying, This is the blood of the testament which God hath enjoined unto you." Hebrews 9:19-20 Hebrews 9:1
BLOOD IS ALWAYS a terrible thing. It makes a sensitive mind shudder even to pronounce the word; but, to look upon the thing itself causes a thrill of horror. Although by familiarity men shake this off, for the seeing of the eye and the hearing of the ear can harden the heart, the instinct of a little child may teach you what is natural to us in referer to blood. How it will worry if its finger bleeds ever so little, shocked as the sight, actually there be no smart. I envy not the man whose pity would not stir to see a sparrow bleed or a lamb wantonly put to pain; and as for the cruel man, I shudder at the thought of his depravity. What exquisite pain it must be caused our first parent how keely it must have touched the fine sensibilities of their nature to have had to offer sacrifice! Probably they had never seen death until they brought their first victim to the altar of God. Blood! Ah! how they must have shuddered as they saw the warm life-fluid flowing forth from the innocent victim. It must have seemed to them to be a very horrible thing, and very properly so, for God inteded them to feel their feelings outraged. He meant them to take to heart the anguish of the victim, and learn, with many a shudder, what a destructive and killing thing sin was. He meant them to see before their eyes a commentary upon his threatening, "In the day that thou eatest thereof thou shalt insurely die." He meant Adam and Eve to witness the harrowing appearance, as the sentence upon sin was excecuted, stabbing at the very heart of life, convulsing all the frame, sealing up the senses, and leaving behind but a wreck of the beautiful creature, and not a relic of happiness for it in the world. How dreadful must have been the spectacle, when the first pair gathered around the corpse of their second son, slain by his find this brother! There were the clots of blood on the murderous club, or the sharp stone, or whatever other instrument Cain may have used in smiting his brother to the grave. How they must have mourned and sighed as they saw the precious crimson of human life wantonly poured out upon the ground, and crying to God against the murderer! Some of you will feel sickened at these refleations, and object to what I have already said, as unworthy of my lips and offensive to your ears. I know who these will be, the creatures of taste, who have never felt the loathsomeness of sin. Oh, I would that your sins would sicken you! I would to God that you had some sense of what a horrible thing it is to rebel against the Most High, to pervert the laws of right, to overthrow the rules of virtue, and to run into the ways of transgression and iniquity, for if blood be sickening to you, sin is infinitely more detestable to God; and if you find that being washed in blood seems awful to you, the great bath which was filled from Christ's veins, in which men are washed and made clean, is a thing of greater and deeper solemnity to God than any tongue shall be ever able to express. Looking carefully at the text, I would have you notice the name given to the blood of Christ, the ministry in which it was used, and the effect that it produced. You are aware, perhaps, you who read your Bibles thoroughly, that the word here rendered "testament" is more commonly rendered "covenant", and although it would be wrong to say that it does not mean "testament", yet it would be right to say that it signfies both "covenant" and "testament", and that its first and general meaning is "covenant." Now, beloved, in a covenant there are pledges given, and on those pledges we delight to meditate. You know what they were. The Father pledged his honour and his word. He did more; he pledged his oath; and "becaue he could swear by no greater, he sware by himself." He pledged his own word and sacred honour of Godhead that he would be true, to his Son, that he should see his seed; and that by the knowledge of him Christ should "justify many." But there was needed a seal to the covenant, and what was that Jesus Christ in the fulness of time set the seal to the covenant, to make it valid and secure, by pouring out his life's blood to make the covenant effectual once for all. Beloved, if there be an agreement made between two men, the one to sell such-an-such an estate, and the other to pay for it, the covenant does not hold good until the payment is made. Now, Jesus Christ's blood was the payment of his part of the covenant; and when he shed it, the covenant stood firm as the everlasting hills, and the throne of God himself is not more sure than is the covenant of grace; and, mark you, that covenant is not sure merely in its great outlines, but sure also in all its details. Every soul whose name was in that covenant must be saved. Unless God can undeify himself, every soul that Christ died for he will have. Every soul for which he stood Substitute and Surety he demads to have, and each of the souls he must have, for the covenant stands fast. Moreover, every blessing which in that, covenant was guaranteed to the chosen seed was by the precious blood made eternally secure to that seed. Oh, how I delight to speak about the sureness of that covenant! How the dying David rolled that under his tongue as a sweet morsel! "Although my house," said he, "be not so with God,"-there was the bitter in his mouth; "yet," said he, and there came in the honey, "yet he hath made with me an everlasting covenant, ordered in all things, and sure." And this sureness, mark you, lies in the blood; it is the blood of Christ that makes all things secure, for all the promises of God are yea and amen in Christ Jesus, to the glory of God by us. The name of the blood, as we find it in our own translation, is " the blood of the testament. " This teaches a similar truth, though it puts it under another figure. Salvation comes to us as a matter of will. Jesus Christ has left eternal life to his people as a legacy. Here are the words: "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory." Now, a will, as the apostle rightly tells us, has no power whatever unless the man who made it is dead. Hence the blood of Jesus Christ, the token of his death, gives validity to all the promises which he has made. That spear-thrust by the Roman soldier was a precious proof to us that our Lord was really dead. And now, beloved, whenever you read a precious promise in the Bible, you may say, "This is a clause in the Redeemer's will." When you come to a choice word, you may say, "This is another codicil to the will." Recollect that these things are yours, not because you are this or that, but because the blood makes them yours. The next time Satan says to you, "You do not believe as you ought, and therefore the promise is not sure," tell him that the sureness of the promise lies in the blood, and not in what you are or in what you are not. There is a will proved in heaven's Court of Probate, whose validity depends upon its signatures, and upon its witnesses, and upon its being drawn up in proper style. The person to whom the property is left may be very poor, but that does not overthrow the will; he may be very ragged, but that does not upset the will; he may have disgraced himself in some way or other, but that does not make the will void; he who made the will, and put his name to the will, makes the will valid, and not the legatee to whom the legacy was left. And so with you this covenant stands secure, this will of Christ stands firm. In all your ups and downs, in all your successes and your failures, you, poor needy sinner, have nothing to do but to come and take Christ to be your All-in-all, and put your trust in him, and the blood of the covenant shall make the promises sure to you. II. The blood which Moses called "the blood of the covenant" or "of the testament "was of the utmost importance in the ministry of the tabernacle, for IT WAS SPRINKLED BY HIM EVERYWHERE. The blood was then sprinkled upon the mercy-seat itself . Whenever you cannot pray as you would, remember that Jesus Christ's blood has gone before you, and is pleading for you before the eternal throne; like the good Methodist, who, when a brother could not pray, cried cub, "Plead the blood, brother!" Ay, and when you feel so unworthy that you dare not look up, when the big tear stand in your eye because you have been such a backslider, and have been so cold in heart, plead the blood, my sister, you may always come where the blood is. There you see that this sin of yours has been already atoned for. Before you committed it, Jesus carried it. Long before it fell from your heart the weight of is had pressed upon the Redeemer's heart, and he put it away in that tremndous day when he took all the load of his people's guilt, and hurled it into the sepulchre, to be buried there for ever. You will come to the communion table to-night, most of you; but, oh! do not come without the precious blood, for the best place of all upon which it was sprinkled was upon all the people . The drops fell upon them all. As Moses took the basin, and scattered the blood over the whole crowd, it fell upon all who were assembled at the door of the Tabernacle. Have you had sprinkling with the precious blood, my hearer If you have, you shall live for ever; but if you have not, the wrath of God abideth on you. Do you ask how you can have the blood of Christ sprinkled upon you It cannot be done literally, but faith does it. Faith is the bunch of hyssop which we dip into the basin, and it sprinkles man's conscience from bad works. You say you have been christened, confirmed, baptized; but, all these things together would not have one soul, much less all the multitudes who trust in them. They are not sufficient for the taking away of a single sin. But you always say your prayers, and you have family prayers, and you are we honest, and so on. I know all this; but all these things you ought to have done, and they will not make amends for what you have not done. All the debt that you have paid will not discharge those that are still due. Know you not that saying of the Scriptures, "by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin" You may work your fingers to the bone, but you can never weave a righteousness that shall cover your nakedness before God. The only hope of the sinner is to come and cast himself upon what Jesus Christ has done for him, depending upon the groans, and agonies, and death of the martyred Saviour, who stood for us and suffered in our stead, that we might escape the wrath of God. III. THE EFFECT OF THE BLOOD OF CHRIST claims our earnest heed; yet the minutes are few in which I can enlarge upon it. And this precious blood has this property about it, that, if the peace which it first causes should become a little dim, you have only to go to the precious blood to have that pace once more restored to you. But I have not told you all the power of this blood, nor could I tell you to-night. That blood gives the pardoned sinner access with boldness to God himself. That blood, having taken away the guilt of sin, operates in a sanctifying manner, and takes away the power of sin, and the pardoned man does not live as he lived before he was pardoned. He loves God, who has forgiven him so much, and that love makes him enquire, "What shall I do for God, who has done so much for me" Then he begins to purge himself of his old habits. He finds that the pleasures that once were sweet to him are sweet no more. "Away ye go," he says to his old campanions; "but I cannot go with you to hell." Having a new heart, a new love, a new desire, he begins to mix with God's people. He searches God's Word. He makes haste to keep God's commandments. His desires are holy and heavenly, and he pants for the time when he shall get rid of all sin, shall be quite like Christ, and shall be taken away to dwell for ever where Jesus is. Oh! the blood of Christ is a blessed sin-killer. They say that St. Patrick drove all the snakes out of Ireland. Ah! but Christ drives all the serpents out of the human heart when he once gets in. If he does but sprinkle his blood upon our hearts, we become new men, such new men as all the rules of morality could not have made us, such new men as they are who, robed in white, day without night sing Jehovah's praise before his throne. The Lord grant you his blessing, for Christ's sake! Amen.
Hebrews 9:1-28 . Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. 2-5. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna and Aaron's rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. 6-9. Now when these things were thus ordained, the priest went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the error of the people: the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience; 10-12. Which stood only in meats and drinks, and divers washings, and carnal ordinancs, imposed on them until the time of reformation. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13, 14. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit of offered himself without spot to God, purge your conscience from dead works to serve the living God? 15-17. And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the trangression that were under the first testament, they which are called might receive the promise of eternal inheritence. For where a testament is, there must also of necessity be the death of the testator For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18-26. Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop and sprinkled both the book, and all the people, Saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vesels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world; but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27, 28. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. Now let us read the passage to which Paul refers in verses 19 to 21. Nearer to God than the people were allowed to come, but still at a distance from him. It was a covenant of distance, bounds were set about the mount lest the people shold come too near. Yet they were near unto God as compared with the heathen, but far off as compared with those who now, by the teaching of the Spirit of God, have been brought near to God through the precious blood of Jesus. Moses alone could come near to Jehovah on mount Sinai, the people could not go up with him, nor even with the man who was their mediator with God, for such Moses was; but you and I, beloved, can go up with him who is far greater than Moses, with him who is the one Mediator between God and men, the man Christ at Jesus, for God "hath raised us up together, and made us sit together in heavenly places in Christ Jesus." There is a double power about the blood; towards God an atonement, that is the blood sprinkled on the altar, and towards ourselves a sense of reconciliation, thus must the blood be sprinked upon us that we may prove its cleansing power. 1. Another Sermon by Mr. Spurgeon, upon verse 20, is No. 1567 in Metropolitan Talernacle Pulpit; it also is entitled; "The Blood of the Testament." 3. See Metropolitan Tabernacle Pulpit, No. 1481, "The Red Heifer;" and No 1846 "The Purging of the Conscience." 4. See Metropolitan Tabernacle Pulpit, No. 759, "Jesus Putting Away Sin;" No. 911, "The Putting Away of Sin;" and No. 2283, "Christ's One Sacrifice for Sin."
'An Unalterable Law' and 'Blood-Shedding'
An Unalterable Law
Published on Thursday, August 6th, 1914.
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
"Without shedding of blood there is no remission." Hebrews 9:22 .
EVERYWHERE under the old figurative dispensation, blood was sure to greet your eyes. It was the one most prominent thing under the Jewish economy, scarcely a ceremony was observed without it. You could not enter into any part of the tabernacle, but you saw traces of the blood-sprinkling. Sometimes there were bowls of blood cast at the foot of the altar. The place looked so like a shambles, that to visit it must have been far from attractive to the natural taste, and to delight in it, a man had need of a spiritual understanding and a lively faith. The slaughter of animals was the manner of worship; the effusion of blood was the appointed rite, and the diffusion of that blood on the floor, on the curtains, and on the vestments of the priests, was the constant memorial. When Paul says that almost all things were, under the law, purged with blood, he alludes to a few things that were exempted. Thus you will find in several passages the people were exhorted to wash their clothes, and certain persons who had been unclean from physical causes were bidden to wash their clothes with water. Garments worn by men were usually cleansed with water. After the defeat of the Midianites, of which you read in the book of Numbers, the spoil, which had been polluted, had to be purified before it was claimed by the victorious Israelites. According to the ordinance of the law, which the Lord commanded Moses, some of the goods, such as raiment and articles made of skins or goat's hair, were purified with water, while other things that were of metal that could abide the fire, were purified by fire. Still, the apostle refers to a literal fact, when he says that almost all things, garments being the only exception, were purged, under the law, with blood. Then he refers to it as a general truth, under the old legal dispensation, that there was never any pardoning of sin, except by blood. In one case only was there an apparent exception, and even that goes to prove the universality of the rule, because the reason for the exception is so fully given. The trespass offering, referred to as an alternative, in Leviticus 5:11 , might, in extreme cases of excessive poverty, be a bloodless offering. If a man was too poor to bring an offering from the flock, he was to bring two turtle-doves or young pigeons; but if he was too poor even for that, he might offer the tenth part of an ephah of fine flour for a sin offering, without oil or frankincense, and it was cast upon the fire. That is the one solitary exception through all the types. In every place, at every time, in every instance where sin had to be removed, blood must flow, life must be given. The one exception we have noticed gives emphasis to the statute that, "without shedding of blood, there is no remission." Under the gospel there is no exception, not such an isolated one as there was under the law; no, not even for the extremely poor. Such we all are spiritually. Since we have not any of us to bring an offering, any more than an offering to bring; but we have all of us to take the offering which has already been presented, and to accept the sacrifice which Christ has, of himself, made in our stead; there is now no cause or ground for exemption to any man or woman born, nor ever shall there be, either in this world or in that which is to come, "Without shedding of blood, there is no remission." With great simplicity, then, as it concerns our salvation, may I ask the attention of each one here present, to this great matter which intimately concerns our everlasting interests? I gather from the text, first of all, the encouraging fact that: And this forgiveness which is possible is, according to the Scriptures, complete; that is to say, when God forgives a man his sin, he does it outright. He blots out the debt without any back reckoning. He does not put away a part of the man's sin, and have him accountable for the rest; but in the moment in which a sin is forgiven, his iniquity is as though it had never been committed; he is received in the Father's house and embraced with the Father's love as if he had never erred; he is made to stand before God as accepted, and in the same condition as though he had never transgressed. Blessed be God, believer, there is no sin in God's Book against thee. If thou hast believed, thou art forgiven forgiven not partially, but altogether. The handwriting that was against thee is blotted out, nailed to the cross of Christ, and can never be pleaded against thee any more for ever. The pardon is complete. I will add to this one other remark. The man who gets this pardon may know he has it. Did he merely hope he had it, that hope might often struggle with fear. Did he merely trust he had it, many a qualm might startle him; but to know that he has it is a sure ground of peace to the heart. Glory be to God, the privileges of the covenant of grace are not only matters of hope and surmise, but they are matters of faith, conviction, and assurance. Count it not presumption for a man to believe God's Word. God's own Word it is that says, "Whosoever believeth in Jesus Christ is not condemned." If I believe in Jesus Christ, then I am not condemned. What right have I to think I am? If God says I am not, it would be presumption on my part to think I am condemned. It cannot be presumption to take God's Word just as he gives it to me. "Oh!" saith one, "how happy should I be if this might be my case." Thou hast well spoken, for blessed is he whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord doth not impute iniquity. "But," saith another, "I should hardly think such a great thing could be possible to such an one as I am." Thou reasonest after the manner of the sons of men. Know then that as high as the heavens are above the earth, so high are God's ways above your ways, and his thoughts above your thoughts. It is yours to err; it is God's to forgive. You err like a man, but God does not pardon like a man; he pardons like a God, so that we burst forth with wonder, and sing, "Who is a God like unto thee, that passeth by transgression, iniquity, and sin?" When you make anything, it is some little work suitable to your abilities, but our God made the heavens. When you forgive, it is some forgiveness suitable to your nature and circumstances; but when he forgives, he displays the riches of his grace on a grander scale than your finite mind can comprehend. Ten thousand sins of blackest dye, sins of a hellish hue he doth in a moment put away, for he delighteth in mercy; and judgment is his strange work. "As I live, saith the Lord, I have no pleasure in the death of him that dieth, but had rather that he turn unto me and live." This is a joyful note with which my text furnishes me. There is no remission, except with blood; but there is remission, for the blood has been shed. II. THOUGH THERE BE PARDON OF SIN, IT IS NEVER WITHOUT BLOOD. There are persons who have thought that self-denial and mortifications of an extraordinary kind might rid them of their guilt. We do not often come across such people in our circle, yet there be those who, in order to purge themselves of sin, flagellate their bodies, observe protracted fasts, wear sackcloth and hair shirts next to their skin, and even some have gone so far as to imagine that to refrain from ablutions, and to allow their body to be filthy, was the readiest mode of purifying their soul. A strange infatuation certainly! Yet today, in Hindostan, you shall find the fakir passing his body through marvellous sufferings and distortions, in the hope of getting rid of sin. To what purpose is it all? Methinks I hear the Lord say, "What is this to me that thou didst bow thy head like a bulrush, and wrapt thyself in sackcloth, and eat ashes with thy bread, and mingle wormwood with thy drink? Thou hast broken my law; these things cannot repair it; thou hast done injury to my honour by thy sin; but where is the righteousness that reflects honour upon my name?" The old cry in the olden days was, "Wherewithal shall we come before God?" and they said, "Shall we give our firstborn for our transgression, the fruit of our body for the sin of our soul?" Alas! it was all in vain. Here stands the sentence. Here for ever must it stand, "Without shedding of blood there is no remission." It is the life God demands as the penalty due for sin, and nothing but the life indicated in the blood-shedding will ever satisfy him. And here I must pass on to make a distinction that will go deeper still. Jesus Christ himself cannot save us, apart from his blood. It is a supposition which only folly has ever made, but we must refute even the hypothesis of folly, when it affirms that the example of Christ can put away human sin, that the holy life of Jesus Christ has put the race on such a good footing with God that now he can forgive its faults and its transgression. Not so; not the holiness of Jesus, not the life of Jesus, not the death of Jesus, but the blood of Jesus only; for "Without shedding of blood there is no remission." III. THIS REMISSION OF SIN IS TO BE FOUND AT THE FOOT OF THE CROSS. What our Lord suffered none of us can tell. I am sure of this: I would not disparage or under-estimate his physical sufferings the tortures he endured in his body but I am equally sure that we can none of us exaggerate or over-value the sufferings of such a soul as his; they are beyond all conception. So pure and so perfect, so exquisitely sensitive, and so immaculately holy was he, that to be numbered with transgressors, to be smitten by his Father, to die (shall I say it?) the death of the uncircumcised by the hand of strangers, was the very essence of bitterness, the consummation of anguish. "Yet it pleased the Father to bruise him; he hath put him to grief." His sorrows in themselves were what the Greek liturgy well calls them, "unknown sufferings, great griefs." Hence, too, their efficacy is boundless, without limit. Now, therefore, God is able to forgive sin. He has punished the sin on Christ; it becomes justice, as well as mercy, that God should blot out those debts which have been paid. It were unjust I speak with reverence, but yet with holy boldness it were unjust on the part of the infinite Majesty, to lay to my charge a single sin which was laid to the charge of my Substitute. If my Surety took my sin, he released me, and I am clear. Who shall resuscitate judgment against me when I have been condemned in the person of my Saviour? Who shall commit me to the flames of Gehenna, when Christ, my Substitute, has suffered the tantamount of hell for me? Who shall lay anything to my charge when Christ has had all my crimes laid to his charge, answered for them, expiated them, and received the token of quittance from them, in that he was raised from the dead that he might openly vindicate that justification in which by grace I am called and privileged to share? This is all very simple, it lies in a nutshell, but do we all receive it have we all accepted it? Oh! my dear hearers, the text is full of warning to some of you. You may have an amiable disposition, an excellent character, a serious turn of mind, but you scruple at accepting Christ; you stumble at this stumbling-stone; you split on this rock. How can I meet your hapless case? I shall not reason with you. I forbear to enter into any argument. I ask you one question. Do you believe this Bible to be inspired of God? Look, then, at that passage, "Without the shedding of blood there is no remission." What say you? Is it not plain, absolute, conclusive? Allow me to draw the inference. If you have not an interest in the blood-shedding, which I have briefly endeavoured to describe, is there any remission for you? Can there be? Your own sins are on your head now. Of your hand shall they be demanded at the coming of the great Judge. You may labour, you may toil, you may be sincere in your convictions, and quiet in your conscience, or you may be tossed about with your scruples; but as the Lord liveth, there is no pardon for you, except through this shedding of blood. Do you reject it? On your own head will lie the peril! God has spoken. It cannot be said that your ruin is designed by him when your own remedy is revealed by him. On the other hand, what a far-reaching consolation the text gives us! "Without shedding of blood there is no remission," but where there is the blood-shedding, there is remission. If thou hast come to Christ, thou art saved. If thou canst say from thy very heart:
"My faith doth lay her hand On that dear head of thine, While like a penitent I stand, And here confess my sin."
Then, your sin is gone. Where is that young man? where is that young woman? where are those anxious hearts that have been saying, "We would be pardoned now"? Oh! look, look, look, look to the crucified Saviour, and you are pardoned. Ye may go your way, inasmuch as you have accepted God's atonement. Daughter, be of good cheer, thy sins, which are many, are forgiven thee. Son, rejoice, for thy transgressions are blotted out. Christ giving up his life in pouring out his blood it is this that gives pardon and peace to every one of you, if you will but look to him pardon now, complete pardon; pardon for ever. Look away from all other confidences, and rely upon the sufferings and the death of the Incarnate God, who has gone into the heavens, and who lives today to plead before his Father's throne, the merit of the blood which, on Calvary, he poured forth for sinners. As I shall meet you all in that great day, when the crucified One shall come as the King and Lord of all, which day is hastening on apace, as I shall meet you then, I pray you bear me witness that I have striven to tell you in all simplicity what is the way of salvation; and if you reject it, do me this favour, to say that at least I have proffered to you in Jehovah's name this, his gospel, and have earnestly urged you to accept it, that you may be saved. But the rather I would God that I might meet you there, all covered in the one atonement, clothed in the one righteousness, and accepted in the one Saviour, and then together will we sing, "Worthy is the Lamb that was slain, and hath redeemed us to God by his blood to receive honour, and power, and dominion for ever and ever." Amen.
A Sermon Delivered on Sabbath Morning, February 22, 1857, by the REV. C. H. Spurgeon At The Music Hall, Royal Surrey Gardens
"Without shedding of blood is no remission." Hebrews 9:22 .
I will show you three fools. One is yonder soldier, who has been wounded on the field of battle, grievously wounded, well nigh unto death; the surgeon is by his side, and the soldier asks him a question. Listen, and judge of his folly. What question does he ask? Does he raise his eyes with eager anxiety and inquire if the wound be mortal, if the practitioner's skill can suggest the means of healing, or if the remedies are within reach and the medicine at hand? No, nothing of the sort; strange to tell, he asks, "Can you inform me with what sword I was wounded, and by what Russian I have been thus grievously mauled? I want," he adds, "to learn every minute particular respecting the origin of my wound." The man is delirious or his head is affected. Surely such questions at such a time are proof enough that he is bereft of his senses. The third fool I shall doubtless find among yourselves. You are sick and wounded with sin, you are in the storm and hurricane of Almighty vengeance, and yet the question which you would ask of me, this morning, would be, "Sir, what is the origin of evil?" You are mad, Sir, spiritually mad; that is not the question you would ask if you were in a sane and healthy state of mind; your question would be: "How can I get rid of the evil?" Not, "How did it come into the world?" but "How am I to escape from it?" Not, "How is it that hail descends from heaven upon Sodom?" but "How may I, like Lot, escape out of the city to a Zoar." Not, "How is it that I am sick?" but "Are there medicines that will heal me? Is there a physician to be found that can restore my soul to health?" Ah! you trifle with subtleties while you neglect certainties. More questions have been asked concerning the origin of evil than upon anything else. Men have puzzled their heads, and twisted their brains into knots, in order to understand what men can never know how evil came into this world, and how its entrance is consistent with divine goodness? The broad fact is this, there is evil; and your question should be, "How can I escape from the wrath to come, which is engendered of this evil?" In answering that question this verse stands right in the middle of the way (like the angel with the sword, who once stopped Balaam on his road to Barak,) "Without shedding of blood is no remission." Your real want is to know how you can be saved; if you are aware that your sin must be pardoned or punished, your question will be, "How can it he pardoned?" and then point blank in the very teeth of your enquiry, there stands out this fact: "Without shedding of blood there is no remission." Mark you, this is not merely a Jewish maxim; it is a world-wide and eternal truth. It pertaineth not to the Hebrews only, but to the Gentiles likewise. Never in any time, never in any place, never in any person, can there be remission apart from shedding of blood. This great fact, I say, is stamped on nature; it is an essential law of God's moral government, it is one of the fundamental principles which can neither be shaken nor denied. Never can there be any exception to it; it stands the same in every place throughout all ages "Without shedding of blood there is no remission." It was so with the Jews; they had no remission without the shedding of blood. Some things under the Jewish law might be cleansed by water or by fire, but in no case where absolute sin was concerned was there ever purification without blood teaching this doctrine, that blood, and blood alone, must be applied for the remission of sin. Indeed the very heathen seem to have an inkling of this fact. Do not I see their knives gory with the blood of victims? Have I not heard horrid tales of human immolations, of holocausts, of sacrifices; and what mean these, but that there lies deep in the human breast, deep as the very existence of man, this truth, "that without shedding of blood there is no remission." And I assert once more, that even in the hearts and consciences of my hearers there is something which will never let them believe in remission apart from a shedding of blood. This is the grand truth of Christianity, and it is a truth which I will endeavour now to fix upon your memory; and may God by his grace bless it to your souls. "Without shedding of blood is no remission." I have then, I hope, brought my text fairly out: without this shedding of blood there is no remission. Now I shall come to dwell upon it more particularly. Now, I take it, there are two things here. First, there is a negative expressed: "No remission without shedding of blood." And then there is a positive implied, forsooth, with shedding of blood there is remission. But some men will say that God's way of saving men, by shedding of blood, is a cruel way, an unjust way, an unkind way; and all kinds of things they will say of it. Sirs, I have nothing to do with your opinion of the matter; it is so. If you have any faults to find with your Maker, fight your battles out with him at last. But take heed before you throw the gauntlet down; it will go ill with a worm when he fighteth with his Maker, and it will go ill with you when you contend with him. The doctrine of atonement when rightly understood and faithfully received, is delightful, for it exhibits boundless love, immeasurable goodness, and infinite truth; but to unbelievers it will always be a hated doctrine. So it must be sirs; you hate your own mercies; you despise your own salvation. I tarry not to dispute with you; I affirm it in God's name: "Without shedding of blood there is no remission." And note again how universal it is in its character. "What! may not I get remission without blood-shedding?" says the king; and he comes with the crown on his head; "May not I in all my robes, with this rich ransom, get pardon without the blood-shedding?" "None," is the reply; "none." Forthwith comes the wise man, with a number of letters after his name "Can I not get remission by these grand titles of my learning?" "None; none." Then comes the benevolent man "I have dispersed my money to the poor, and given my bounty to feed them; shall not I get remission?" "None;" says the text, "Without shedding of blood there is no remission." How this puts everyone on a level! My lord, you are no bigger than your coachman; Sir, squire, you are no better off than John that ploughs the ground; minister, your office does not serve you with any exemption your poorest hearer stands on the very same footing. "Without shedding of blood there is no remission." No hope for the best, any more than for the worst, without this shedding of blood. Oh! I love the gospel, for this reason among others, because it is such a levelling gospel. Some persons do not like a levelling gospel; nor would I, in some senses of the word. Let men have their rank, and their titles, and their riches, if they will; but I do like, and I am sure all good men like, to see rich and poor meet together and feel that they are on a level; the gospel makes them so. It says "Put up your money-bags, they will not procure you remission; roll up your diploma, that will not get you remission; forget your farm and your park, they will not get you remission; just cover up that escutcheon, that coat of arms will not get you remission. Come, you ragged beggars, filthy off-scourings of the world, penniless; come hither; here is remission as much for you, ill-bred and ill-mannered though ye be, as for the noble, the honorable, the titled, and the wealthy. All stand on a level here; the text is universal: "Without shedding of blood there is no remission." II. But as there is no remission without blood-shedding, IT IS IMPLIED THAT THERE IS REMISSION WITHOUT IT. Mark it well, this remission is a present fact. The blood having been already shed, the remission is already obtained. I took you to the garden of Gethsemane and the mount of Calvary to see the bloodshedding. I might now conduct you to another garden and another mount to shew you the grand proof of the remission. Another garden, did I say? Yes, it is a garden, fraught with many pleasing and even triumphant reminiscences. Aside from the haunts of this busy world, in it was a new sepulchre, hewn out of a rock where Joseph of Arimathea thought his own poor body should presently be laid. But there they laid Jesus after his crucifixion. Do you ask further evidence? I will take you to Mount Olivet. You shall behold Jesus there with his hands raised like the High Priest of old to bless his people, and while he is blessing them, he ascends, the clouds receiving him out of their sight. But why, you ask, oh why hath he thus ascended, and whither is he gone? Behold he entereth, not into the holy place made with hands, but be entereth into heaven itself with his own blood, there to appear in the presence of God for us. Now, therefore, we have boldness to draw near by the blood of Christ. The remission is obtained, here is proof the second. Oh believer, what springs of comfort are there here for thee. Let me tell a story to show how Christ saves souls. Mr. Whitfield had a brother who had been like him, an earnest Christian, but he had backslidden; he went far from the ways of godliness; and one afternoon, after he had been recovered from his backsliding, he was sitting in a room in a chapel house. He had heard his brother preaching the day before, and his poor conscience had been cut to the very quick. Said Whitfield's brother, when he was at tea, "I am a lost man," and he groaned and cried, and could neither eat nor drink. Said Lady Huntingdon, who sat opposite, "What did you say, Mr. Whitfield?" "Madam," said he, "I said, I am a lost man." "I'm glad of it," said she; "I'm glad of it." "Your ladyship, how can you say so? It is cruel to say you are glad that I am a lost man." " I repeat it, sir," said she; "I am heartily glad of it." He looked at her, more and more astonished at her barbarity. "I am glad of it," said she, "because it is written, 'The Son of Man came to seek and to save that which was lost.' " With the tears rolling down his cheeks, he said, "What a precious Scripture; and how is it that it comes with such force to me? Oh! madam," said he, "madam, I bless God for that; then he will save me; I trust my soul in his hands; he has forgiven me." He went outside the house, felt ill, fell upon the ground, and expired. I may have a lost man here this morning. As I cannot say much, I will leave you, good people; you do not want anything. To conclude. There is not a sinner in this place who knows himself to be lost and ruined, who may not have all his sins forgiven, and "rejoice in the hope of the glory of God." You may, though black as hell, be white as heaven this very instant. I know 'tis only by a desperate struggle that faith takes hold of the promise, but the very moment a sinner believes, that conflict is past. It is his first victory, and a blessed one. Let this verse be the language of your heart; adopt it, and make it your own:
"A guilty weak, and helpless worm. In Christ's kind arms I fall; He is my strength and righteousness, My Jesus and my all."
Between the Two Appearings
Delivered on Lord's-day Morning, March 15th, 1891, by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington.
"Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." Hebrews 9:26-28 .
THE TWO GREAT links between earth and heaven are the two advents of our Lord: or, rather, he is the great bond of union, by these two appearings. When the world had revolted, and God had been defied by his own creatures, a great gulf was opened between God and man. The first coming of Christ was like a bridge which crossed the chasm and made a way of access from God to man, and then from man to God. Our Lord's second advent will make that bridge far broader, until heaven shall come down to earth, and ultimately earth shall go up to heaven. At these two points a sinful world is drawn into closest contact with a gracious God. Jesus herein is seen as opening the door which none can shut, by means of which the Lord is beheld as truly Emmanuel, God with us. I want, at this time, to bring before you those two appearings of our Lord. The text says, "He hath appeared"; and again, "He shall appear." The twenty-sixth verse speaks of his unique manifestation already accomplished, and the twenty-eighth verse promises the glorious second outshining, as it promises, "He shall appear." Between these two lights "he hath appeared" and "he shall appear" we shall sail safely, if the Holy Spirit will direct our way. I. Our first theme is, ONCE, AND NO SECOND. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." This he has done once, and he will never repeat it. Let us dwell on the subject in detail. The text tells us very precisely that in this first coming of our Lord he appeared to put away sin. Notice that fact. By his coming and sacrifice he accomplished many things; but his first end and object was "to put away sin." You know what the modern babblers say: they declare that he appeared to reveal to us the goodness and love of God. This is true; but it is only the fringe of the whole truth. The fact is, that he revealed God's love in the provision of a sacrifice to put away sin. Then, they say that he appeared to exhibit perfect manhood, and to let us see what our nature ought to be. Here also is a truth; but it is only part of the sacred design. He appeared, say they, to manifest self-sacrifice, and to set us an example of love to others. By his self-denial he trampled on the selfish passions of man. We deny none of these things; and yet we are indignant at the way in which the less is made to hide the greater. To put the secondary ends into the place of the grand object is to turn the truth of God into a lie. It is easy to distort truth, by exaggerating one portion of it and diminishing another; just as the drawing of the most beautiful face may soon be made a caricature rather than a portrait by neglect of proportion. You must observe proportion if you would take a truthful view of things; and in reference to the appearing of our Lord, his first and chiefest purpose is "to put away sin by the sacrifice of himself." The great object of our Lord's coming here was not to live, but to die. He hath appeared, not so much to subdue sin by his teaching, as to put it away by the sacrifice of himself. The master purpose which dominated all that our Lord did, was not to manifest goodness, nor to perfect an example, but to put away sin by sacrifice. That which the moderns would thrust into the background, our Lord placed in the forefront. He came to take away our sins, even as the scapegoat typically carried away the sin of Israel into the wilderness that the people might be clean before the living God. The Lord Jesus has come hither as a priest to remove sin from his people: "Ye know that he was manifested to take away our sins." Do not let us think of Jesus without remembering the design of his coming. I pray you, brethren, know not Christ without his cross, as some pretend to know him. We preach Christ; so do a great many more: but, "we preach Christ crucified"; so do not so many more. We preach concerning our Lord, his cross, his blood, his death; and upon the blood of his cross we lay great stress, extolling much "the precious blood of Christ as of a lamb without blemish and without spot." We know no past appearing of God in human flesh except that appearing which ended with a sacrifice to put away sin. For this our Saviour came, even to save sinners by putting away their sin. We will not deny, nor conceal, nor depreciate his master purpose, lest we be found guilty of trampling upon his blood, and treating it as an unholy thing. The putting away of sin was a Godlike purpose; and it is a wellspring of hope to us, that for this reason Jesus appeared among men. And here learn yet further, that once only is sin put away. Jesus died to finish transgression and make an end of sin. Our Lord made atonement for sin when he died the just for the unjust: he made peace for us when the chastisement of our peace was upon him. When the Lord had laid upon him the iniquity of us all, divine wrath fell upon him on account of our sins, until he cried, "My God, my God, why hast thou forsaken me." Then sin was put away. There, but never anywhere else, was full atonement presented, and iniquity was blotted out. There is no other place of expiation for sin but the place of our Lord's sacrifice of himself. Believing in him that died on the cross, our sins are put away; but without faith in him there is no remission of sin. Beyond our Lord's, other sacrifice there is none; other sacrifice there will never be. If any of you here are entertaining some "larger hope", I would say to you Hope what you please; but remember, that hope without truth at the bottom of it, is an anchor without a holdfast. A groundless hope is a mere delusion. Wish what you will; but wishes without promises from God to back them, are vain imaginings. Why should you imagine or wish for another method of salvation? Rest you assured that the Lord God thinks so highly of the one sacrifice for sin, that for you to desire another is evil in his sight. If you reject the one sacrifice of the Son of God, there remains no hope for you; nor ought there to be. Our Lord's way of putting away sin is so just to God, so honoring to the law, and so safe for you, that if you reject it your blood must be on your own head. By once offering up himself to God, our Lord has done what myriads of years of repentance and suffering could never have done. Blessed be the name of the Lord, the sin of the world, which kept God from dealing with men at all, was put away by our Lord's death! John the Baptist said, "Behold the Lamb of God, which taketh away the sin of the world." God has been able to deal with the world of sinners in a way of grace, because Jesus died. I thank our Lord even more, because the actual sins of his own chosen even of all those who believe on him in every age have been put away. These sins were laid on him; and in him God visited man for them. "He his own self bare our sins in his own body on the tree"; and so put them away for ever, and they are cast into the depths of the sea. The putting away of my guilt as a believer was really, effectually, and eternally accomplished by the death of thy great Substitute upon the bloody tree. This is the ground of our everlasting consolation and good hope through grace. Jesus did it alone; he did not only seem to do it, but he actually achieved the putting away of sin. He blotted out the handwriting that was against us. He finished transgression and made an end of sin; and brought in everlasting righteousness when once for all he died upon the cross. Once it is, and not oftener. To suppose the contrary would be, first, to break away from the analogy of human things. Read the twenty-seventh verse (Hebrews 9:27 ): "As it is appointed unto men once to die, but after this the judgment." A man dies once, and after that everything is fixed and settled, and he answers for his doings at the judgment. One life, one death then everything is weighed, and the result declared: "after this the judgment." So Christ comes, and dies once; and after this, for him also the result of what he has done, namely, the salvation of those who look for him. He dies once, and then reaps the fixed result, according to the analogy of the human race, of which he became a member and representative. Men come not back here to die twice; men die once, and then the matter is decided, and there comes the judgment. So Christ dies: he does not come back here to die again; but he receives the result of his death that is, the salvation of his own people. "He shall see of the travail of his soul, and shall be satisfied." "Thou wast slain, and hast redeemed us to God by thy blood." The Christ is so completely man that he follows the analogies of manhood, as the apostle here observes, and we must not break away from them. To suppose that our Lord should be made a sacrifice again is a supposition full of horror. When you study deeply the death of your Lord, unless your heart is like an adamant stone, you must be bowed down with grief. The visage of him who was heaven's glory was more marred than that of any man, and his form more than the sons of men. He whose brow was from the beginning surrounded with majesty, had his forehead and temples torn with a coronet of thorns. Those blessed cheeks that are as beds of spices were distained with spittle from the lips of menials. His face, which is the joy of heaven, was buffeted and bruised by mockers. His blessed shoulders, which upbear the world, they scourged with knotted whips until the blood ran down in crimson rivers as the ploughers made deep furrows. How could they flout him so? Was it possible that my Beloved should be scorned and slandered, spit upon and condemned as a felon? Did they lay the shameful cross upon his blessed back, and lead him through the streets amid the ribald mob? He who knew no sin was numbered with the transgressors. Found guilty of nothing save excess of love to man, he was led away to be crucified. They hurried him off to die at the common place of the gibbet. The rough soldiers nailed him to the cross, and lifted up the rough tree for all to gaze thereon. I wonder the angels bore it. It seems extraordinary that they should look on while men were taking their Lord and Master, and driving bolts through his hands and feet, and lifting his sacred body upon the cruel tree. But they did bear it; and the Christ hung on the tree of doom in a burning heat, through the fierce sun, and the inflammation of his wounds, and inward fever. He was so parched that his tongue was dried up like a potsherd, and was made to cleave to the roof of his mouth. There he hung amid derision, his bones all dislocated, and his very flesh dissolved with faintness as though it were turning back to its native dust. Meanwhile his soul was "exceeding sorrowful, even unto death"; and the Father's face which has sustained thousands of martyrs was turned away from him until he cried, "Lame sabachthani." And is there heart so brutal as to suggest a repetition of this divine agony? Repeat this! Repeat this! O sirs, we rise at once, as one man, in mutiny against an idea so revolting. One Calvary is glorious, for it has accomplished the grand deed of our redemption; but two Calvaries would mean double shame, and no glory. Shall the Son of God, after all that he has done, come down on earth to be a second time "despised and rejected of men"? Shall he a second time be dragged through mire and blood? It must not, cannot be. God forbid! He has trodden the winepress once for all. No more shall he stain his garments with his own blood. My brethren, the idea that our Lord Jesus did not effectually perform the work of taking away sin removes the foundation of our faith. If by one offering he did not put away sin, shall it be repeated? Suppose for a moment that he died twice: why not three times? Why not four times? Why not fifty times? Why not for ever the rehearsal of Calvary, for ever the doleful cry, for ever the tomb of Joseph, and the dead body wrapped in linen? And yet, even after a thousand repetitions, how could we know that we were saved? How could we be sure that the sacrifice sufficed, and that sin was really put away? If the one offering of himself did not satisfy justice, what would or could do it? Then are we without hope, and of all men most miserable; for a golden dream of the putting away of sin has come to us, and, lo! it has melted away. Once yonder tree, once yonder tomb; once the broken seal and the frightened watch: on that one sacrifice and justification we rest securely, and we want no repetition of the work. It was enough, for Jesus said, "It is finished." It was enough, for God has raised him from the dead. II. We come now to look at the rest of the text. Once, and no second; AND YET A SECOND. He shall appear a second time." Yes, Christ Jesus shall appear a second time; but not a second time for the same purpose as before. His second appearing will be without sin. That is to say, he will bring no sin-offering with him, and will not himself be a sacrifice for sin. What need that it should be so? We have seen that he once offered himself without spot to God, and therefore, when he comes a second time, his relation to human guilt will finally cease. He will then have nothing further to do with that sin which was laid upon him. Our sin, which he took to himself by imputation, he has borne and discharged. Not only is the sinner free, but the sinner's Surety is free also; for he has paid our debt to the utmost farthing. Jesus is no longer under obligation on our account. When he comes a second time, he will have no connection of any sort with the sin which once he bare. He will come, moreover, without those sicknesses and infirmities which arise out of sin. At his first advent he came in suffering flesh, and then he came to hunger and to thirst, to be without a place whereon to lay his head; he came to have his heart broken with reproach, and his soul grieved with the hardness of men's hearts. He was compassed with infirmity; he came unto his God with strong crying and tears; he agonized even unto bloody sweat; and so he journeyed on with all the insignia of sin hanging about him. But when he comes a second time it will be without the weakness, pain, poverty, and shame which accompany sin. There will then be no marred visage nor bleeding brow. He will have re-assumed his ancient glory. It will be his glorious appearing. But the resurrection is the salvation principally intended here. Alas, what evil sin hath done! How many of our best beloved lie rotting beneath the clay! The worms are feeding on those whose voices were the music of our lives. The scythe of death has cut them down like grass; they lie together in rows in yonder cemetery. Who slew all these? The sting of death is sin. But when our Lord cometh, who is the resurrection and the life, from beds of dust and silent clay our dead men shall rise; they shall leap up into immortality. "Thy brother shall rise again." Thy children shall come again from the land of their captivity. Not a bone, nor a piece of a bone, of a saint shall be left as a trophy in the hand of the enemy. When our Lord brought forth Peter from the prison, he did not let him leave his old shoes behind him, but the angel said, "Gird thyself, and bind on thy sandals, and follow me"; and when the Lord Jesus shall come and open wide the door of the sepulcher, he will bid us come forth in the entirety of our nature, and leave nothing behind. Salvation shall mean to us the perfection of our manhood in the likeness of our Lord. No aching hands and weary brows then; but we shall be raised in power. Our vile body shall be changed, and made like unto his glorious body. Though sown in corruption, our body shall be raised in incorruption, and this mortal shall put on immortality. What a glorious prospect lies before us in connection with the day of his appearing a second time unto salvation! As to watching, this is rarer than waiting. The fact is, even the better sort of believers who wait for his coming, as all the ten virgins did, nevertheless do not watch. Even the best sort of the waiters slumbered and slept. You are waiting, but you are sleeping! This is a mournful business. A man who is asleep cannot be said to look; and yet it is "unto them that look for him" that the Lord comes with salvation. We must be wide-awake to look. We ought to go up to the watch-tower every morning, and look toward the sun-rising, to see whether he is coming. Surely our last act at night should be to look out for his star, and say, "Is he coming?" It ought to be a daily disappointment when our Lord does not come; instead of being, as I fear it is, a kind of foregone conclusion that he will not come just yet. How pleased we are if some daring fellow will tell us when he will come, for then we can get ready near the time, and need not perpetually watch! We would not go to a gipsy in a red cloak, and let her tell our own fortune; but we will let a man in a black coat tell us the fortune of our Lord. What folly! Of that day and of that hour knoweth no man, nor even the angels of God. This time of the advent is a secret; and purposely so, that we may always be on tip-toe of expectation, always looking out, because our Lord is surely coming; but we are not sure when he cometh. "And unto them that look for him shall he appear the second time without sin unto salvation." Many professing Christians forget Christ's second coming altogether; others drop a smile when we speak about it, as though it belonged only to fanatics and dreamers. But ye, beloved, I trust are not of that kind. As ye believe really in the first coming and the one great sacrifice, so believe really in the second coming without a sin-offering unto the climax of your salvation. Standing between the cross and the crown, between the cloud that received him out of our sight, and the clouds with which he will come with ten thousands of his saints to judge the quick and the dead, let us live as men who are not of this world, strangers in this age which darkly lies between two bright appearings, happy beings saved by a mystery accomplished, and soon to be glorified by another mystery which is hasting on. Let us, like her in the Revelation, have the moon under our feet, keeping all sublunary things in their proper place. May we even now be made to sit together with Christ in the heavenlies! "Now all this must be strange talk to some of you. I wish it would alarm those of you who once made a profession of true religion, and have gone back to the world's falsehood. How will you face him, you backsliders, in that day when he shall appear, and all else shall vanish in the blaze of his light, as stars when the sun shines out? What will you do when your treachery shall be made clear to your consciences by his appearing? What will you do, who have sold your Master, and given up your Lord, who was and is your only hope for the putting away of your sins? Oh! I pray you, as you love yourselves, go to him as he appears in his first coming; and then, washed in his blood, go forward to meet him in his second coming for salvation. God bless you, and by his Son and Spirit make you ready for that great day which cometh on apace!
PORTIONS OF SCRIPTURE READ BEFORE SERMON Hebrews 9:24-28 ; Hebrews 10:1-18 ; Matthew 25:1-13 .
HYMNS FROM "OUR OWN HYMN-BOOK 361, 289, 356.
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Spurgeon, Charle Haddon. "Commentary on Hebrews 9". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/
the Fifth Week after Easter