2681. Covenant Blessings

No. 2681-46:301. A Sermon Delivered On A Thursday Evening, In The Summer Of 1858, By C. H. Spurgeon, At New Park Street Chapel, Southwark.

A Sermon Intended For Reading On Lord’s Day, July 1, 1900.

He has given food to those who fear him: he will always be mindful of his covenant. {Ps 111:5}

 For other sermons on this text:
   {See Spurgeon_Sermons No. 2681, “Covenant Blessings” 2682}
   {See Spurgeon_Sermons No. 2849, “Remembering God’s Works” 2850}
   {See Spurgeon_Sermons No. 3261, “Covenant, The” 3263}
   Exposition on Ps 111 {See Spurgeon_Sermons No. 2849, “Remembering God’s Works” 2850 @@ "Exposition"}

1. This verse occurs in one of the Hallelujah Psalms, that is, those beginning with “Praise the Lord.” We often find the psalmist praising and extolling God; let us imitate his example. Let us do so, because we shall find it very pleasant and profitable, and because, also, it is our bounden duty. One of the highest exercises of the new life is praising God. Our doubts and fears are indications of life, for the dead man neither doubts nor fears. But our songs of praise are far higher demonstrations of the life within, and are more worthy fruits of a soil which has been the subject of God’s husbandry, which has been ploughed by the agonies of the Saviour, and made fertile through his precious blood. My brethren, our life should be one continued psalm, with here and there a note descending very deep. Yet we should always seek to sing as we live. The stars sing as they shine, and they sing by shining. Let us sing while we live, and live by singing; and let our life be singing one great psalm perpetually.

2. There are many ways of praising God. We should do it with the lips; and grateful is the voice of song in the ears of the Lord God of hosts. We should do it by our daily conduct; let our acts be acts of praise, as well as our words be words of praise. We should do it even by the very look of our eyes, and by the appearance of our countenance. Do not let your face be sad, let your countenance be joyful. Sing wherever you go; yes, when you are laden with trouble, let no man see it. “You, when you fast, anoint your head, and wash your face.” Be always glad, for it is God’s commandment, through his servant, the apostle Paul, “Rejoice in the Lord always: and again I say, ‘Rejoice.’ ” And yet once more he says, “Rejoice for evermore.” So that we may have themes for song, David has in this Psalm mentioned many subjects. Let us attend to the subjects of the text, — the subject, I might have said, for it is all one. This verse is the voice of experience. It is not the voice of hope, saying, “He will give”; but the voice of experience, “He has given food to those who fear him”; and the voice of faith, “He will always be mindful of his covenant.”

3. We shall notice, first of all, the gift: “He has given food to those who fear him”; then we shall notice the covenant: “He will always be mindful of his covenant”; and then, lastly, the character of the people spoken of here: “He has given food to those who fear him.”

4. I. Let us first consider THE GIFT: “He has given food.” We are to understand this expression, of course in a twofold sense, of our needs; the first, temporal, the other, spiritual.

5. First, we are to understand this expression in a temporal sense. Our bodies need food; we cannot keep this mortal fabric in repair without continually providing it with food. God’s children are not, by the fact of their being spiritual men, prevented from feeling natural needs; they hunger and they thirst even as others do. Sometimes, too, they are even called to suffer poverty, and do not know where their next morsel of food shall come from. Blessed be God, —

    He that has made our heaven secure
       Will here all good provide; —

and God’s covenant relates not merely to the great and marvellous things that we need spiritually, but it is a covenant which includes in the catalogue of its gifts mercies that are food for the body, mercies for our immediate and pressing needs: “He has given food to those who fear him.” God has never allowed his people to starve. “The young lions lack, and suffer hunger: but those who seek the Lord shall not lack any good thing.” The promise is as true under the new covenant as under the old, that our bread shall be given to us, and our water shall be certain. The Lord, who feeds the ravens, will not be less careful of his people; he who supplies every insect with its food, and feeds the prowling lion in his majesty, will not allow his own home-born children, those who are nearest to his heart, to perish for lack of nutriment. “The cattle on a thousand hills are his”; so he will not allow his children to lack for their food. It is he to whom the earth belongs, and all its fulness; he will not, then, allow his children to go without necessary supplies: “He has given food to those who fear him.”

6. Some of us are qualified to speak from experience on this point. We may truly say that God has always given us our food; indeed, we have not lacked anything. So far, the road has been to us like that of the Israelites when they came to the camp of the Syrians, and found the way strewn with gold, and silver, and clothing. God has provided for our needs even before they have come; he has anticipated our needs. But there are others of you who have been brought so low by poverty and affliction that you are qualified to speak in an even more emphatic way. You have sometimes gone, with a hungry stomach, to an empty cupboard; you have wondered where your supplies would come from; you may even have been houseless and homeless. But ah, children of the living God, has he utterly failed you? Though he has reduced you very low, so that the last morsel was eaten from the cupboard, has he not ultimately supplied your needs, and that, too, by means not miraculous, but almost so? Has he not in providence sent you things which you needed, and which you scarcely expected to receive? In answer to prayer, has he not delivered you out of your deepest tribulations? And when you were almost famished, has he not spread your table with plenty when you have bent your knees before him? Yes, you tried ones, you have tested this text, and have proved it true. You sons of poverty and toil, you have had to rest the whole weight of your daily maintenance on the promise of God, without anything to look to except that; and have you ever found him to fail? No; you will unanimously bear witness that this is a great truth, “He has given food to those who fear him.”

7. But it is surprising, sometimes, how God has done it. I have heard many a story from the poor among my own flock, of how God has delivered them, — strange stories at which some of you would laugh if I were to repeat them. There are some of them who could write “Banks of Faith” that would be as amazing as that of William Huntington. Some of you laugh at that book, and do not believe it; but it is only because there are so many things of the same kind all put together that they seem to be incredible through their number. But there are many of the Lord’s servants who could easily compose a “Bank of Faith” like Huntington’s, for they have had their needs most deep and their sorrows most poignant, and they have had their reliefs almost miraculous, so that, if God had thrust his hand out of the clouds, and handed down food and clothing for them, their deliverance would not have been more apparently from his hand than it has been in the way by which his providence has supplied their needs. They can say that he has done it, and he has done it marvellously, and constantly, too: “He has given food to those who fear him.” Why, if the child of God were in such a position that the earth could not yield him food, God would open the windows of heaven, and rain manna from there again. If a Christian could be placed in such a position that the common course of providence could not serve his purpose, God would change the nature of everything rather than break his promise; he would reverse all the seasons, and release the very bonds of creation itself, and let the laws of nature run riot, rather than allow one of his promises to fail, or one of his children to lack. “He has given food” — and he will always do so — “to those who fear him.”

8. But we are to understand this expression chiefly in a spiritual sense. God’s people need spiritual food. I was talking, the other day, to a minister, who certainly is not noted for his great soundness in the faith. He was making a joke to me about certain people in his congregation, who said they could not feed under him. “There is Mrs. So-and-so,” he said, “who tells me that she cannot get a bit of food out of my ministry. I do not know how it is,” he continued, jocularly, “for I do not think you say half as many good things as I do; but yet the old woman cannot feed on my sermons.” He laughed at the idea of feeding under a ministry, but there is a good deal more in the expression than many think; there is much meant by it that cannot be expressed by any other word. It is only the true Christian who can understand its meaning. He hears a very eloquent discourse delivered; “but,” he says, “I have gotten no food out of it.” Or he hears a very learned discourse; “but,” he says, “I cannot feed under that.” There is a particular style of preaching, and a particular style of hearing, which can only be described as a “feeding preaching” and a “feeding hearing”; in which the child of God feels that, though he may have learned little that is new, yet still his soul has been receiving spiritual food, and he can go on his way rejoicing.

9. And, my brethren, the house of God is one of the principal places where he feeds his people; and those to whom he has committed the solemn work of the ministry should be very careful that there is something in what they say that the child of God can feed on. The child of God can never feed under a ministry unless he hears the doctrines of grace, and listens to the things of the kingdom of God.

10. “Our minister preached a fine metaphysical sermon, the other day,” one says; “I never heard such a clear distinction as he made between that point and the other.” But the child of God goes out, and says, “Well, I do not want any of his metaphysics; there was no food in the sermon for my soul. I went there to hear about the Lord Jesus Christ; I went to be taught something for my soul’s welfare, something about the heaven that is to come, or the hell that is to be shunned; I wanted to hear something about communion with Christ, something about the eternal covenant; but there was nothing of the kind in the whole discourse.” Sermons need to be instructive; there should be real teaching in them concerning the things of the kingdom. “Why,” said a good writer once, “if you were to hear six lectures by a geologist, he would be the poorest geologist in the world if he did not give you some clear ideas concerning geology; but you may hear sixty sermons from many preachers without getting any notion of their system of divinity.” It is the boast of the men of this age that they have no system of divinity; they have cast creeds to the wind; they have no forms in which they can state systematically the truths which they believe. The reason is, because they have nothing to state. No man will avoid having a system when he has certain definite principles. It is impossible for a man to believe the truths in God’s Word without unconsciously forming a creed of some kind or other. It is the way to talk about giving up creeds, but creeds are only the orderly way of stating God’s truth. If we hold the truths themselves, we shall always be able to set them out in some way, and to communicate our knowledge to others, so that, in a given number of discourses, our hearers will be pretty tolerably acquainted with our ideas of the truth of God. “He has given food to those who fear him” under the ministry. Sometimes God gives your minister such a gift of utterance that, if he were to preach for a week, you would listen to him. There are times when your own minister gives no food to you, though he does to others, because he has to care for different members of God’s family. But there are other times when the Lord seems to have given him such bountiful gifts that he has let fall handfuls to be gathered by the gleaners as the man Boaz did, and you pick them up, and feast on it, and are satisfied.

11. There is another way in which God gives food to his children; that is, in the Bible. This precious volume is the greatest granary of spiritual food for God’s people. Oh that you read it more! With your magazines, and newspapers, and tracts on this, that, and the other subject, you have covered up this ancient Bible too much, this grand old Book, this emporium of all wisdom, this sum of all knowledge. Indeed, Christian, if you want spiritual food, study a chapter of God’s Word. If you want to have food for your souls, give up for a little while reading the works of even the best of men, and take a Psalm for the theme of your study, — or if not a whole Psalm, take one verse of it; take it for your daily meditation; masticate and digest it all day long, and so you will find food for “those who fear him.” Let me just say a word or two of caution to you on this point. When you read the Bible, do not think that you will get spiritual food out of it simply by reading. I know some people who make a point of reading two chapters of the Bible every day. They do so as a kind of mental exercise; they simply run their eyes down the page, and, after all, do not know a word they have been reading. That is not the way to feed on God’s Word; we cannot truly feed unless we understand and believe what we read. In reading the Scripture, do as Luther advised. He says, “When I get a promise, I treat it as if it were a tree in my garden. I know there is rich fruit on it; and if I cannot at once get it, I shake the tree backwards and forwards by prayer and meditation, until at last the fruit drops into my hand.” Do the same. Read a short portion of Scripture; turn it over and over again in your meditation all day long; and then, if you cannot get anything out of it, I will tell you a way by which you will be sure to get something. Go down on your knees before the passage, and say, “Oh Lord, open this passage to me; give me something out of it; teach me to understand it”; and you will not be long before God refreshes you with dainty portions from the tables of paradise, and makes your soul glad with choice morsels of royal dainties, with which he feeds his own chosen ones.

12. But there is another way of getting spiritual food, even when we do not have our Bible with us. The Lord sometimes gives food “to those who fear him,” by bringing Jesus Christ home to them, without the use of the Word, simply in meditation and communion. You know, beloved, after all, that what a child of God feeds on is Jesus Christ. When the Jews went to the temple, they did not eat the tongs and fire shovels; they did not eat the garments of the priests, and the bells and the pomegranates; they valued all these things, for they were made according to God’s orders, and therefore they thought them precious. But they did, at the appointed season, eat the paschal lamb. So the Christian does not eat the doctrines of the Word; he feeds on Christ. He loves the truth, he loves the ordinances, he loves everything in the Bible for Christ’s sake; but his food is the Lamb himself. Jesus, Jesus, Jesus, is the real food for all the Lord’s chosen. And are there not most sweet and happy moments, when the spirit is carried aloft in blessed communion, when Jesus Christ seems very present and very precious, when we lean our head on his bosom, when we seem to feel the very beating of his heart, and to experience his love for us, when we lose ourselves in him, and almost forget that we have a separate existence, being —

    Plunged in his Godhead’s deepest sea,
       And lost in his immensity?

13. I was much struck, the other evening, at a prayer meeting, by the prayer of one of our brethren, which came home to my heart. When he prayed, he said, “Oh Lord, give me Mary’s place, —

    Oh that I could for ever sit
    With Mary at the Master’s feet;
       Be this my happy choice:
    My only care, delight, and bliss,
    My joy, my heaven on earth, be this,
       To hear the Bridegroom’s voice.”

He prayed that he might have Mary’s part, and always sit at the feet of Jesus. But, eventually, the good man’s fervour increased, and in his prayer he said, “No, my Master, I have not asked enough of you. Mary’s place is too low for me, if I may have a better one. Lift me up higher, Lord; give me John’s place.

    Oh! that I might with favoured John,
    For ever lean my head upon
       The bosom of my Lord.”

As he pleaded for that higher degree of communion between his soul and Christ, I thought, “Surely, now you have asked enough.” But, suddenly rising another flight on the wings of communion, like the eagle taking its last soar into the skies, he said, “No, Lord, John’s place does not suffice me. You have lifted me from your feet to your bosom, now lift me from your bosom to your lips.” Then, quoting the words of the spouse, “Let him kiss me with the kisses of his mouth: for your love is better than wine,” he sweetly paraphrased it like this, “Let the lip of my petitioning meet the lip of your blessing; let the lip of my praise meet the lip of your acceptance; so shall the kiss of love be consummated, and my joy be complete.” Indeed, and when we also are favoured to go through these various stages of fellowship with Christ; to go from the foot to the bosom, and from the bosom to the lip; to go from the mere learner, and to be a friend and companion; and then to go even higher, — to be lifted up, and to feel our fellowship with Christ, by standing as high as he does, and our lips being on his lips; it is there that the child of God almost imperceptibly receives strength, and, like Elijah struck by the angel, he rises up, and finds his food baked on the coals, and eats it, and lives on it for forty days. This is indeed a most precious mode of feeding for our souls.

14. But, somehow or other, God does give food to his children, and will never leave them to be famished. You have often noticed, I daresay, that, when one means of feeding fails for God’s children, others become available and effective. You are sick, and cannot be fed by the public ministry, you cannot go out to hear sermons; so God’s Word becomes more precious to you. Or, you have no one to read to you, and your sight has failed; generally, then, communion becomes more precious. One way or another, God will have his children fed.

15. II. We will now consider THE COVENANT: “He will always be mindful of his covenant.”

16. God has made many covenants at various times, and none of these covenants has he ever broken. Let me briefly mention these covenants. There was the covenant with Adam, the covenant of works: “Obey me, and you shall live; disobey me, and you shall die.” God did not break that covenant. He did not subject Adam to pain or misery until he had first broken the covenant, and so became the inevitable heir of suffering. God made a covenant with Noah that the waters should no more go over the earth; and the rainbow, the sign of that covenant, has lit up the sky ever since at various intervals, and the earth has not been drowned with a flood a second time. He made a covenant with Abraham, so that he would give the land of Canaan to be the inheritance of his seed; and he has kept that covenant, neither has he altered the thing that went out of his lips. He made a covenant with David, so that his seed should sit on his throne; and he kept that covenant.

17. But the covenant here referred to is a better covenant than all these, it is the covenant of grace. That is a sweet subject to preach on. Allow me to go back to the time when this covenant was made. It is older than the oldest things that man has ever seen; the covenant of grace is more ancient than the everlasting hills. It was made by God with Christ for us before all worlds were created. God had foreseen that man would be a sinner. Jesus Christ and his Father were determined to save him, and therefore a covenant was made between them. God the Son on his part stipulated that he would suffer all the punishment which all the elect deserved to suffer, that he would offer a perfect righteousness on their behalf, and pay all the demands of God’s justice. God the Father on his part covenanted that all the elect, being redeemed by the blood of Christ, should most certainly be accepted and saved. That is the covenant of which God is always mindful.

18. Some people believe in a rickety kind of covenant, which I never could find in the Bible, a covenant that has conditions in it which you and I are to fulfil. If there was such a covenant as that, it would not be a covenant of grace, but of works. If the covenant of grace were made with men, — with those who should be saved, on the condition of their believing, — it would be as impossible for any man to be saved on that condition as it would be on the condition of obeying, since faith is no more possible for unaided man than perfect obedience is. Faith in Christ is as difficult a thing, for a man dead in trespasses and sins, as is perfect obedience to every command of God. The covenant of grace is a covenant without any conditions on our part whatever, of any kind, in any shape, in any form, or any fashion. The covenant, in fact, is not made between us and God; it is made between God and Christ, our Representative. All the conditions of that covenant are fulfilled, so that there are none left for us to fulfil. The conditions were that Christ should suffer, and he has suffered; that Christ should obey, and he has obeyed. All that is done; and all that is now standing is the unconditional covenant, that God will give to all his elect, though dead in sin, power to live; that he will give to them, though black, perfect cleansing in the fountain filled with blood; that he will give to them, though naked, a robe of perfect righteousness; that he will ultimately accept them to dwell with him for ever in everlasting glory. This covenant, on which our hopes are built, this glorious covenant, is —

    Signed, and sealed, and ratified,
       In all things ordered well.

19. Will God ever forget it? No; “He will always be mindful of his covenant,” in everything that it guarantees, and towards every person who is interested in it. God will not permit one single promise of the covenant to be unfulfilled, nor one single blessing of the covenant to be kept back. Every iota, and jot, and tittle of the covenanted purpose of God shall be fulfilled, and everything which he has promised to his people in the covenant, and which Christ has bought for his people through the covenant, shall most infallibly be received by his people. As for the people interested in it, not one of them shall be forgotten. If in the covenant, they shall most assuredly be saved, despite every attack of the devil, and all their own wickedness, and any casualty, so-called, of providence, or whatever may happen; all who are in the covenant must and shall be gathered in.

20. The Arminian says there are some in the covenant who tumble out of it; that God has chosen some men, — that he justifies them, that he accepts them, and then turns them out of his family. The Arminian holds the unnatural, cruel, barbarous idea, that a man may be God’s child, and then God may disown him because he does not behave himself. The idea is revolting even to human sensibility. If our children sin, they are still our children; though chastened and punished, yet never do they cease to be numbered among our family. There are many of God’s children who have gone astray from him, and been chastened for it; but it would be an idea too barbarous to suppose that God would disown his child for any sin he does commit. He firmly keeps his covenant; he loves them, sinners though they are. He keeps them from running riotously into sin; and when, sometimes, they go astray, as the best of them will, still his loving heart towards them is unchangeably the same. I do not serve the god of the Arminians at all; I have nothing to do with him, and I do not bow down before the Baal they have set up; he is not my god, nor shall he ever be, I do not fear him, nor tremble at his presence. A mutable god may be the god for them; he is not the god for me. My Jehovah does not change. The god that says today, and denies tomorrow; that justifies today, and condemns the next; the god that has children of his own one day, and lets them be the children of the devil the next, is not related to my God in the least degree. He may be related to Ashtaroth or Baal, but Jehovah never was nor can be his name. Jehovah does not change; he knows no shadow of turning. If he has set his heart on a man, he will love him to the end. If he has chosen him, he has not chosen him for any merit of his own; therefore he will never cast him away for any demerit of his own. If he has begotten him to a living hope, he will not permit him to fall away and perish. That would be a breaking of every promise, and an abrogation of the covenant. If one dear child of God might fall away, then all might. If one of those for whom the Saviour died might be damned, then the Saviour’s blood would be utterly void and vain. If one of those whom he has called according to his purpose might perish, then his purpose would be null and void. But, children of God, you may lay your heads on the covenant, and say, with Dr. Watts, —

    Then should the earth’s old pillars shake,
    And all the wheels of nature break,
    Our steady souls should fear no more
    Than solid rocks when billows roar.

21. III. Now I close by noticing THE CHARACTER OF THE PEOPLE REFERRED TO HERE: “those who fear him.” Those who fear the Lord are in the covenant of his grace.

22. The anxious enquirer or the young convert often says to the minister, “Sir, how can I know that I am elect?” And the usual answer is, “You have nothing to do with that; you may think of that matter eventually.” Begging the gentleman’s pardon, that is not true. A sinner has everything to do with it. Instead of having nothing to do with election, he has everything in the world to do with it. But it is said that he need not trouble his mind about it. Perhaps he should not; but he will, and it is no source of comfort to tell him that he ought not to. If I have a toothache, it is poor comfort for a physician to tell me that I ought not to have it. So, when a sinner is troubled about the doctrine of election, it is poor comfort to tell him he ought not to be troubled. The best way is to go fairly through the whole question, and say to him, “Do you fear the Lord? Then, as sure as you are a living man, you are elect. You have the fear of the Lord before your eyes; then you may be certain that your name is in the covenant.” None have feared the Lord who were not first loved by the Lord. Never did one come, and cast himself at the feet of Jesus simply because he feared the penalty of sin; and no one ever came to embrace the loving skirts of the Redeemer because he feared lest he should go astray, without having been first called, and chosen, and made faithful. No, the fear of God in the heart is the proof of being God’s elect one. If we fear him, we may believe that he will always give food to us, and that he will always keep his covenant towards us which he has made for us in Christ Jesus our Lord.

23. “But,” one says, “how am I to know whether I am elect?” Beloved, you cannot know it by any outward profession. You may be from any church in the world, or of no church, and yet be one of God’s elect. Nor can you know it even by the sentiments which you receive as being true, for you may know truth, and yet not have truth in your soul; you may be orthodox in your head, and heterodox in your heart; you may believe everything, and yet be cast away at last. The only way by which you can judge yourself is this: do you fear the Lord? Do you reverence his name and his Sabbath? Have you trembled at his Word? Have you cast away your self-righteousness at his command? And have you come to him, and taken Christ to be your All-in-all? I do not ask you whether you fear hell; many fear hell who do not fear God. Do you fear to offend a loving Father? Do you fear lest you should go astray from God’s commandments? Do you cry to him, —

    “Saviour, keep me lest I wander?”

Do you ask him to preserve you? And can you honestly say that, if you could be perfect, you would be; that you desire to be freed from sin; that you hate every false way? And it is your daily groaning to be set free from guilt, and to be entirely surrendered to the Crucified? Lastly, can you say this after me, —

    A guilty, weak, and helpless worm,
       On Christ’s kind arms I fall:
    He is my strength and righteousness,
       My Jesus and my all?

Then you are elect; then you are justified; then you are accepted; and you have no more reason to doubt your acceptance and your election than you will have when you stand before the throne of God, amid the blazing lustre of eternal glory. You are elect; and you always were elect. God has chosen you; your fearing him is the evidence of it; and your believing in Christ, without any righteousness of your own, is a proof positive that you were chosen by God before the foundation of the world.

24. Now what shall I say in conclusion? There are some of you who do not fear God. Alas, for you, my brethren, that you should be in a state so utterly miserable and pitiable, without the fear of God before your eyes! Oh, that God would teach you to fear him! Oh, that he would break your hearts, and so make you feel your ruined state as to bring you to his feet to receive the perfect righteousness of Christ, then you would fear him, and then you might rejoice that he would give you food, and keep you in his covenant.

25. I think I hear one say, “I am a great sinner, I am in the very front rank of the army of guilt. I have truly transgressed and gone astray from the Most High. Tell me, did Jesus die for me? Did he die, — not as some say he died, for all men, — but in that special sense which ensures salvation?” I will answer you. Can you say, “I am a sinner,” not as a kind of idle compliment that most men pass when they say they are sinners, and do not mean what the word implies, for they no more mean that they are sinners than that they are horses; but do you really believe that you are sinners deserving God’s wrath and the fire of hell for ever? Then the Lord Jesus died for you; and “this is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners.” If the word is to be understood in the sense in which Hart uses it when he says, —

    A sinner is a sacred thing,
    The Holy Ghost hath made him so; —

If you feel you are a sinner in that sense, Christ died for you. But you say, “I wish he had written my name down in the book, so that I might read it.” Why, my friend, if he had done so, you would believe it was intended for someone else! If the book contained the name of Smith, on such a street, Smith would declare that there were so many Smiths, that it could not be meant for him; and if you could read your name, you would still doubt that it could, by any possibility, be a description of you, since another person might have the same name. But since it says “sinners,” Satan himself cannot beat you out of that. God has taught you what the term “sinner” means, and Satan cannot unteach you that. Are you, then, a sinner, fully, entirely, in all the black sense of the word? Then Christ died for you. Cast yourself on that truth, Christ died for sinners.

26. “But,” you say, “Sir, if I were a little better, I might believe that he died for me.” I should not; for he died for sinners. Or you say, “If I were a saint, I might believe that he died for me.” I should not; for he died for sinners. Only prove yourself to be a sinner, and you have proved that Christ died for you; only be sure that you are a sinner, that you have revolted from God, and that you know it; only confess with your heart your transgressions, and take this title on yourself, and you may believe that Jesus died for you.

27. Let me give you a lesson in logic, — not from Whateley nor Watts, but from the logic of Faith. It is extraordinary how different the conclusions of Faith are from those of Reason. Once Reason came along, and heard a man cry, “I am guilty, guilty.” She stopped, and said, “The man is guilty; God condemns the guilty, therefore this man will be condemned.” She went away, and left the man condemned, and ruined, and quivering with fear. Faith came, and heard the very same cry, rendered more bitter by the cruel syllogism of Reason. Faith stopped; she said, “The man is guilty; but Christ died for the guilty, therefore the man will be saved”; and her logic was right; the man lifted up his head, and rejoiced. Reason came one day, and saw a man naked, and she said, “He does not have on a wedding garment; can naked souls appear before the judgment bar of God? Should they have a place at the supper of the Lamb? The man is naked; he must be cast out, for naked ones cannot enter heaven!” Then Faith came by, and said, “The man is naked; Christ has made a robe of righteousness; he must have made it for the naked; he would not have made it for those who have a robe of their own. That robe is for the naked man, and he shall stand in it before God.” And her logic was right and just. The other might seem strictly according to rule, but this was even better. Reason one day heard a man say that he was very good and righteous. She saw him go up to the temple, and heard him pray, “Lord, I thank you that I am not as other men,” and Reason said, “That man is better than others, and he will be accepted.” But she argued wrongly; for, lo, he went out; and a poor sinner by his side, who could only say, “God be merciful to me a sinner,” went down to his house justified, while the proud Pharisee went on his way disregarded. The logic of Faith is to argue white from black, whereas the logic of Reason argues white from white. Luther says, “At one time, the devil came to me, and said, ‘Martin Luther, you are a great sinner, and you will be damned.’ ‘Stop, stop,’ I said, ‘one thing at a time; I am a great sinner, it is true, though you have no right to tell me about it. I confess it; what next?’ ‘Therefore you will be damned.’ That is not good reasoning. It is true I am a great sinner, but it is written, ‘Jesus Christ came into the world to save sinners’; therefore I shall be saved. ‘Now go your way.’ So I drove off the devil with his own sword, and he went away mourning because he could not cast me down by calling me a sinner.” I have a right to believe that Jesus Christ died for me, and I cast myself entirely on him. Do the same, poor disconsolate one, for you have nothing of your own to depend on; but you, oh great, and good, and rich man, I have nothing to say to you!

       Not the righteous,
    Sinners, Jesus came to save.

While you have a rag of your own, you shall never have Christ’s robe. Go your way, your righteousness shall prove like the shirt of Hercules, when it burned him, and ate his flesh away; though you glory in it, it shall be the grave-clothes of your soul for ever. But if you have nothing, and are poor, and penniless, and miserable, reduced to utter spiritual destitution and poverty, in God’s name I preach to you the gospel; Christ died for you, and you shall not perish. God will not punish Christ for us, and then punish us afterwards. He will not demand the payment first at his hands, and then again at ours. He is not unjust to punish first the Scapegoat, the Surety, the Substitute, and then to punish you. Christ was your Substitute; he bore your guilt, he carried your iniquities on his head; your sins were numbered on him, and your punishment was laid on him. Go your way; you can never be punished. Your sins, which are many, are all forgiven. Rejoice in pardon bought with blood; be glad, be satisfied, be happy, even until you die, and then you shall be happy for ever.