Metropolitan Tabernacle Pulpit, vols. 13–63

1. These words spoke Jesus, and lifted up His eyes to Heaven, and said, Father, the hour is come. This is, in a very special sense, our Lord's prayer. What a word that is from the lips of Jesus, "Father"! This was the night of His deepest sorrow and His heaviest woe, but He begins His prayer with this tender expression, "Father, the hour is come." The hour of darkness, the hour of His passion and death had now arrived.

1. Glorify Your Son, that Your Son, also, may glorify You. Did Jesus look upon His suffering as His Glory? He does not merely pray, "Sustain Your Son," but, "Glorify Your Son." In truth, our Lord's lowest stoop was His highest Glory! He was never more resplendent than when He hung upon the Cross—that was His true spiritual throne, so He prayed, "Glorify Your Son"—Enable Him to bear the agony and to pass through it to Glory. "That Your Son, also, may glorify You." The death of Christ was a great glorifying of God. We see His love and His justice rendered more glorious in the death of Christ than they would have been by any other method!

2. As You have given Him power over all flesh, that He should give eternal life to as many as You have given Him. In this verse you get the doctrines of General and Particular Redemption blended. By His death, Christ obtained power over all flesh. His death had some relation to every man, but the special objective of it was the salvation of the elect. The purpose of the shower is to water one particular field, but the rain falls everywhere, so plenteous is the bounty of God. The objective of Christ's Atonement is to purchase eternal life for those who were given to Him by His Father, but He has also obtained power over all flesh.

3. And this is life eternal, that they might know You, the only true God, and Jesus Christ, whom You have sent. To know God is eternal life. If you know God, if you know Jesus Christ whom He has sent, you are spiritually quickened. That knowledge has brought to you, no, it is, in itself, the new life—"This is life eternal"—not life for a few years but life eternal. Mark the final perseverance of the saints, how they shall hold on and hold out forever.

4. I have glorified You on the earth: I have finished the work which You gave Me to do. Jesus regards His work as already done, although He had yet to die, to pay the ransom price for His people. Yet, by a leap of holy faith, He says, "I have finished the work which You gave Me to do."

5. And now, O Father, glorify You, Me, with Your own Self with the Glory which I had with You before the world was. Jesus had laid aside His Glory for our sakes. Now He asks that His work, being regarded as done, His Glory may be given back to Him.

6. I have manifested Your name unto the men which You gave Me out of the world: Yours they were, and You gave them Me: and they have kept Your Word. God's people belong to Him. He gives them to His Son—Christ gives them His Word and they keep it. "They have kept Your Word." Do we keep God's Word? Do we hold to it? Do we make it the guide of our whole life? Do we seek to obey it? This is the token of God's chosen people.

7-12. Now they have known that all things whatever You have given Me are of You. For I have given unto them the Words which You gave Me; and they have received them, and have known surely that I came out from You, and they have believed that You did send Me. I pray for them: I pray not for the world, but for them which You have given Me; for they are Yours. And all Mine are Yours, and Yours are Mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to You, Holy Father. Keep through Your own name those whom You have given Me, that they way be one, as We are. While I was with them in the world, I kept them in Your name: those that You gave Me I have kept, and none of them is lost, but the son ofperdition; that the Scripture might be fulfilled. Christ always has kept His people! He still keeps His people and He will keep His people forever! The sheep shall be delivered into the hands of the Father in full number—there shall not be one of them missing in that day when they shall pass under the rod of the Great Shepherd. We cannot read all this prayer of our Lord, tonight. We must now go, in the language of the next chapter, with the Master into the garden of His grief.

John 18:1. When Jesus had spoken these words, He went forth with His disciples over the brook Kidron. A dark, foul brook through which flowed the blood and refuse from the Temple. King David crossed that brook one night in bitter sorrow—and now the Savior crossed it when it was near to midnight—"He went forth with His disciples over the brook

Kidron."

1-2. Where was a garden, into the which He entered, and His disciples. And Judas, also, which betrayed Him, knew the place: for Jesus ofttimes resorted there with His disciples. Our Lord went there to pray and Judas knew that this was His custom. Are we such men of prayer that others know where we pray? Have you some familiar place where you go to meet your Lord? I am afraid that many know where we trade and many know where we preach but, perhaps, few know where we pray. God grant that we may be often at the Mercy Seat! We would be better men and women if we were more frequently at the Throne of Grace.

3. Judas, then, having received a band of men and officers from the chiefpriests and Pharisees, came there with lanterns and torches and weapons. "Lanterns" to give light to the Sun! "Torches" to discern the Light of the World! "Weapons" with which to fight with the Lamb of God, the unarmed Sufferer! Strange treatment, this, for Him who came to save and bless!

4. 5. Jesus, therefore, knowing all things that should came upon Him, went forth and said unto them, Whom do you seek? They answered Him, Jesus of Nazareth. Jesus said to them, I am He. Or, "I Am." It is remarkable that Jesus should, in His betrayal, twice use this expression, thus uttering the very name of Jehovah!

5. And Judas, also, which betrayed Him, stood with them. What a hardened wretch he must have been, to be able to stand with them! One would have thought that, having betrayed his Master, he would have hidden himself away for shame, but no, "Judas, also, which betrayed Him, stood with them." His heart must have been steeled.

6. As soon, then, as He had said unto them, I am He, they went backward and fell to the ground. Christ's Almighty Power cast them down at once! He needed not to lift His hand or even His finger—He only said, "I am" and, "they went backward and fell to the ground."

7. Then asked He them, again, Whom do you seek? And they said, Jesus of Nazareth. Do they return to the fray? Having once felt Christ's Divine Power, do they summon courage enough to attack Him again? Yes, for there is no limit to the malice and impudence of the human heart!

8-10. Jesus answered, I have told you that I am He: if, therefore, you seek Me, let these go their way: that the saying might be fulfilled, which He spoke, Of them which You gave Me have I lost none. Then Simon Peter—Always ready to boil over. Always full of zeal and rash impetuosity, Peter—

10. Having a sword, drew it and struck the High Priest's servant and cut off his right ear. The servant's name was Mal-chus. Peter struck at his head—he was not content with trying to wound—he meant to kill Malchus. But he, "cut off his right ear."

11-14. Then said Jesus unto Peter, Put up your sword into the sheath: the cup which My Father has given Me, shall I not drink it? Then the band and the captain and officers of the Jews took Jesus and bound Him, and led Him away to Annas first; for he was father-in-law to Caiaphas, which was the High Priest that same year. Now Caiaphas was he which gave counsel to the Jews that it was expedient that one man should die for the people. Saying a great deal more than he thought he was saying, for he uttered a great Gospel Truth when he said, "It was expedient that one man should die for the people."

"And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the Tabernacle of the Congregation." Leviticus 4:7.

ALL through Holy Scripture you constantly meet with the mention of "blood." "Without shedding of blood is no remission." "The blood of Jesus Christ, His Son, cleanses us from all sin." "You were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ." The word, "blood," is recorded over and over again, and if any complain of the preacher that he frequently uses this expression, he makes no kind of apology for it—he would be ashamed of himself if he did not often speak of the blood! The Word of God is as full of references to blood as the body of a man is full of life and blood.

But what does, "the blood," mean in Scripture? It means not merely suffering, which might very well be typified by blood, but it means suffering unto death. It means the taking of a life. To put it very briefly, a sin against God deserves death as its punishment, and what God said by the mouth of the Prophet Ezekiel still stands true, "The soul that sins, it shall die." The only way by which God could fulfill His threatening sentence and yet forgive guilty men was that Jesus Christ, His Son, came into the world and offered His life instead of ours. His life, because of the dignity of His Person, and the majesty of His Nature, was so vast in its value that He could give it not only for one man, but for the whole multitude of men who should believe in Him! Now, that by which men are saved is the suffering of Jesus Christ even unto death, as Peter writes, "Christ, also, has once suffered for sins, the Just for the unjust, that He might bring us to God." Paul puts it, "Christ has redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is everyone that hangs on a tree." And again, "He has made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him."

All the sacrifices under the Law of God, when their blood was poured out, were typical of the life of Christ given for men as a Sacrifice in the place of those who had offended unto death against the Law of God and, therefore, were doomed to die. You who hear me constantly know very well what I mean. Have I ever given any uncertain sound about this great central Truth of God? There is no way of salvation under Heaven but by faith in the Substitutionary Sacrifice of Jesus Christ! And the way by which we are redeemed from eternal wrath is by Christ having stood as Substitute for us and having died in our place, as it is written, "The chastisement of our peace was upon Him, and with His stripes we are healed."

It is worthy of note that in the death of Christ, the shedding of blood was made very conspicuous, as if to refresh our memories about the teaching of the types of the Mosaic Law. Jesus was scourged unto bleeding. His temples were pierced and lacerated with a crown of thorns. His hands and feet were nailed with iron to the Cross. His side was opened by the soldier's spear and forthwith there flowed blood and water. There are many ways by which men may die without the shedding of blood—the capital punishment of our own country is free from this accompaniment—but our Savior was ordained to die by a death in which the shedding of blood was conspicuous, as if to link Him forever with those sacrifices which were made as types and symbols of His great atoning work! My dear Brother, Mr. Pearce, in his prayer, seemed to set forth Christ evidently crucified among you. I wish that even though you have to use your imaginations a little, you would think that you see Jesus on the Cross. Picture Him here, tonight, and lovingly watch Him. You will need few words from me if you do but catch sight of Him. Behold your Savior pouring out His life's blood that He might bear your guilt away, dying for you that you might live forever!

In the verse before our text we read that the priest was to take of the blood of the bullock of the sin offering and sprinkle it seven times "before the Lord, before the veil of the sanctuary." The veil concealed the inner dwelling place of God and this veil was to be sprinkled seven times, that is, perfectly. There was to be a perfect presentation of the precious blood before the place where God was concealed. After that was done, the priest was to take some of the blood of the bullock and smear with it the four horns of the golden altar which stood just in front of the veil, and near the golden candlesticks. This altar was intended for the burning of sweet incense upon it and the priest was to smear with blood the four horns of it. What was meant by that act? Let me read the text again and then at once seek to explain it. "The priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord."

I. My first observation is this—THE ATONEMENT WAS PRESENTED WITH A VIEW TO THE LORD.

Have you not often heard it said that all the Atonement accomplished was something in relation to us? We think upon the death of Christ and it stirs our affections, but some teachers say that is the only result—it brings us to God, but it does not bring God to us! That is what they say, but when we turn to Holy Scripture we find that the blood shedding was with reference to God, Himself, as well as with reference to us, because in the text it is distinctly said, "The priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord."

Its place was where the Lord would especially see it. I would like the young people, when they get home, to take a pencil and mark in the first chapters of the Book of Leviticus how often the expression is used, "before the Lord." The bringing of the bullock, the killing of the sacrifice, the sprinkling of the blood—all was to be done, "before the Lord." Whether any man saw it or not, was of small account, for it was, "before the Lord." True, it was done in the presence of the congregation, but it is specified over and over, again, that it was, "before the Lord." I would remind you that in the memorable type of the paschal lamb, the Lord gave special instructions as to where the blood was to be sprinkled. Was it to be within the house? Remember that all the people were inside the house—on the Passover night there was not a man outside! Where, then, was the blood put? Upon the interior walls of the house where they could see it? Might it not tend to comfort them if they could look upon it? That was not the Lord's plan—the blood was not put where the people could see it—it was sprinkled outside the house! And the Inspired account tells us that the Lord, Himself, said to Moses and Aaron, "And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses...and when I see the blood, I will pass over you." It was put where God could see it, and, as if to show that that was the main point, it was put where the people could not see it—that it might be distinctly said to them, "It is, after all, God's sight of the great sacrifice which saves you."

Next, the place of the blood is where the Lord sees it in reference to us. Understand where the Lord sees it with reference to us. They charge us with teaching that the Atonement in some way changes the Nature of God. We have never said so and we never dreamed anything of the kind! Above all things, we have always taught that God is Immutable and cannot be changed either in His Nature or in His purpose. They tell us that we teach and, they tell others that we teach, that the Sacrifice of Christ was offered to make God love His people. We have, over and over and over again, denied this, and declared that—

Christ in His Sacrifice is the result of God's love, not the cause of it! Yet, dear Friends, we do confess, without any hesitation, to this fact, that the death of Christ has a reference to God's dealing with us in this way—the claims of Divine Justice must be met. The Judge of all the earth must do right and He cannot suffer sin to go unpunished! Our own conscience confirms that Truth of God—there is no sinner, even when he is most hardened, who deep down in his soul does not know that to be true! And when he lies dying, it causes him great trouble to think that he is going where God must visit his sin upon him!

Now, what Christ has done is this—the Father has given us, in Christ, that which satisfies the claims of Infinite Justice. God can be just and yet the Justifier of him that believes. Executing the death penalty upon our Surety, He declares that whoever believes on Him shall not perish, but have everlasting life! Oh, dear Friends, it is God's looking on and seeing in His Son the vindication of His law, the honoring of His holiness—it is this which is the very essence of Christ's Sacrifice as to its result upon us!

I believe that the great Lord, the just Judge of all, looks on Jesus Christ with extreme delight as having suffered for His people. He sees in the sufferings of Christ the honoring of His own holiness. Jesus loved holiness so much that He would sooner die than that holiness should be impugned. He was so true, so upright, so just, that He would rather suffer to the death on the tree than that God should, in the least degree, violate His Word, or infringe His Justice. The Father looks on Christ's great Sacrifice and He takes great delight in it because He sees in it His own holiness honored and glorified!

And what a delight He must take in the love of Christ when He sees that Jesus loved us with a love which many waters could not quench, and which death, itself, could not drown! The great Father looks to the death of Christ and sees Christ's love triumphant on the tree, and He is charmed with it. I do not think that you and I can ever tell what pleasure the Father has in the finished work and Sacrifice of His dear Son. We read that He "smelled a savor of rest" in what was only a typical sacrifice—but what a savor of rest must the great heart of the Infinite Jehovah find in the Infinite Sacrifice of His Well-Beloved! You look upon it with bleared and bedimmed eyes, yet you see enough to make you wonder and adore. But what does God see in the Atonement of Jesus? Ah, Beloved, we cannot fully answer you, but we know that He sees there that which He eternally looks upon with infinite complacency and, for the sake of it, He looks upon us, poor guilty ones as we are, with complacency, too! He loves us because of what Christ has done in reference to us!

That is my first remark and though I have but feebly set it forth, yet, Beloved, it is a great and glorious Truth of God! The Atonement has a bearing towards the Lord, Himself, and, therefore, in this ancient type, the blood was smeared upon the altar of sweet incense before the Lord.

II. But now, secondly, coming to the very heart of the text—THE ATONEMENT GIVES POWER TO THE ITER-CESSION OF THE LORD JESUS CHRIST.

That altar of sweet incense was the type of Christ pleading for men, making intercession for the transgressors. The horns of the altar signify the power of His intercession and the power of Christ's intercession lies in His Sacrifice—lies in the blood. If I might be allowed to picture such a scene, I seem to see the Divine Son pleading with His Father and He pleads the merit of His own blood.

The Father sees it, first, as a reason why the Son should plead with Him, for the blood shows His nearness of kin to man. Has Jesus blood? "Forasmuch, then, as the children are partakers of flesh and blood, He, also, Himself, likewise took part of the same." Here is the token to His Father that He is truly Man! Here is the sure testimony of His identification with His people for whom He makes intercession! The mark is made by His own blood upon the horns of the altar and its presence there proves that He is qualified to plead for men, seeing that, while He is God, His blood shows that He is evidently also Man!

I hear Him begin to plead and if Justice would stay Him and say, "How can You plead for the guilty? Before this Great White Throne, unsullied by a stain, how can You ask that God should bless the impure and foul?" Jesus points to His own blood as the token of His removal of impeding sin. "The Lamb of God, that takes away the sin of the world," has taken it away by the shedding of His own blood! "The blood of Jesus Christ, His Son, cleanses us from all sin." "Hear Me, My Father," He cries, "hear My plea on behalf of the penitent sinner! I have put away his sin. Answer My prayer and bless him, for I have taken away the sin that cursed him. I have borne its penalty and made expiation for it by My death."

Do you not think, also, that this blood, which is the very power of Christ's intercession, signifies His fulfillment of Covenant engagements? We read of "the blood of the Everlasting Covenant." Jesus had engaged with His Father "to finish the transgression and to make an end of sins, to make reconciliation for iniquity and to bring in everlasting righteousness," and He has done so! By His death, He could say, of His work as the Messiah, "It is finished!" By that death He had fulfilled His Suretyship engagement to His Father in connection with the Covenant of Grace and this, Beloved, is the very sinew of His strength in interceding for His people—this is the very essence of His pleading! He has done all that He agreed to do, therefore He asks the Father to fulfill His part of the Everlasting Covenant and to save the people redeemed by the blood shed on Calvary.

And, it seems to me, that Christ also uses His blood as the great power of His pleading in His claim of reward. "Have I not died for My people? Then will You not let them live, O My Father? Behold, O Justice, with uplifted sword, if you seek Me, let these go their way." Jesus seems to say, "My Lord, My God, I have become Your Servant. I took upon Myself the form of a Servant and was made in the likeness of sinful flesh. And I have performed all the service You did lay upon Me. Reward Me, then, for all My toil. Let Me see of the travail of My Soul. Let Me be satisfied according to the promise which You did make to Me when I undertook this work."

Do you not see, then, my Brothers and Sisters, that the blood on the horns of the altar means this—that Christ's blood is the very strength of His pleading with God? Because He died for guilty men, therefore, today, when He asks for the sinner's salvation, He will have it granted to Him, for the blood prevails with God, speaking better things than that of Abel!

III. And now, in the last place, I want to say to you that THIS BLOOD GIVES ACCEPTANCE TO OUR WORSHIP.

We bring to God sweet incense through Jesus Christ our Savior. Our prayers, our praises, our services are like the mixture of sweet perfumes which were burnt of old upon the altar before God. But it is the blood-mark on the altar that makes the incense acceptable. It is the atoning Sacrifice of our Lord Jesus Christ that gives prayer, praise and service acceptance in the sight of God.

In beginning to speak upon this point, I want you to notice that the blood is on the altar before we begin to pray. It was the blood that gave acceptance to the incense burnt upon the altar—it was not the stacte, onycha and galbanum—those, "sweet spices with pure frankincense," that, by themselves, ascended with fragrance unto the Lord. There must be the blood of the sacrifice sprinkled on the horns of the altar! What does this mean? Why, Beloved, that God accepts us in Christ because of Christ, Himself, and Christ, alone! It is true that we are to bring forth good works, for faith without works is dead. Still, the reason of our acceptance with God is not our good works, but Christ and His atoning Sacrifice, alone! As we come to Him, we sing—

"Nothing in my hand I bring, Simply to Your Cross I cling."

Before you have performed a single work of holiness, before you have felt any of those sweet emotions which come out of the possession of Divine Love shed abroad in your heart, if you believe in the Lord Jesus Christ, you are accepted with God—Christ has saved you! Therefore is it that a man is justified by faith without works, for it is the faith that justifies him as it lays hold on Christ. There shall be an abundance of sweet spices on the altar, by-and-by, but apart from them, and before there has been a living coal smoking there, the altar has been consecrated unto God by the sprinkling of the blood of the Sacrifice! I like to think of that glorious fact! Let your good works be multiplied, but keep all of them at a distance from the Sacrifice of Christ! Never dream of adding them to Christ's Sacrifice to make it complete, for it is perfect without anything of yours. When you repent of sin, if you begin to trust in your repentance, away with your repentance! When you serve God, if you begin to trust in your service, away with it! Away with it! It becomes an antichrist if it takes the place that should be occupied by Jesus, only, for His precious blood, alone, can put away sin!

But now I want you to note, dear Friends, that whenever you come to God with your worship, you must take care that you notice the blood on the altar, because it removes the sin of our worship. The best worship that we ever render to God is far from perfect. Our praises, ah, how faint and feeble they are! Our prayers, how wandering, how wavering they are! When we get nearest to God, how far off we are! When we are most like He, how greatly unlike He we are! This I know, that my tears need be wept over, and my faith is so mingled with unbelief that I have to repent of that sad admixture! Brothers and Sisters, keep your eyes fixed on the blood of Jesus! There is no prayer, no praise that can come before God, of itself, for it is so imperfect. Therefore, keep your eyes on the blood of Jesus, that even the sin of your holy things may be put away by the Sacrifice once offered on Calvary.

Do you not think, also, that we would pray a great deal better if we thought more of the blood on the altar as our plea in prayer? I remember a Primitive Methodist Prayer Meeting at which a Brother could not get on with his supplication. He was very earnest and fervent, but he could not make any progress. He did not seem as if he had power to pray.

He shouted, as Methodists do, but there is not much in that—yet he could not get on with real praying till a friend at the back end of the room cried out, "Plead the blood, Brother! Plead the blood!" He did so and then he began to pray with mighty power! Here lies the force of all your pleas in prayer—if you can plead for Jesus' sake and in His name, by His agony and bloody sweat, by His Cross and passion—then you have discovered the great secret of prevailing with God! Your hand is on the lever and you can move the world if you will!

Should we not, also, make the precious blood of Jesus the highest note of our praises? When we are praising God, we think a great deal of the music. I do not blame anybody for doing that, especially if he is the leader of the Psalmody, but, Brothers and Sisters, we may come to think more of the melody and the harmony than we do of the heart and soul of praise! Keep your eyes on the crucified Christ and then sing as loudly as you like. Fix your gaze on those five precious wounds—they shall help you to praise Christ better than all the notes of the scales, for what higher note can we ever reach than this, "Unto Him that loved us, and washed us from our sins in His own blood"? Now you have sounded out the very highest note in the scale! Oh, the precious blood, the atoning Sacrifice, the great Substitution of our Lord Jesus Christ! The Hallelujah Chorus of all the redeemed shall have no nobler note than this, "He loved us and saved us. He loved us and died for us and we are washed in His blood."

Let me here say that every sort of worship, not only prayer and praise, but every kind of worship that we can render to the Lord, will be acceptable with God in proportion as we exhibit, with it, the blood upon the altar. I find it a very sweet way of worshipping God to sit down and meditate. I hope you feel the same. You do not need any words at such seasons. You have been reading a chapter of the Bible and God has spoken to you and you, perhaps, have knelt in prayer and have spoken with Him. Now you sit down and meditate. I like to sit quite still and look up, or sit quite still with closed eyes, and just think. Now, the thinking, the meditating, the contemplation which will be best for you and most acceptable with God is that which keeps close to the Cross and near the precious sacrifice. Do you notice what holy men and women say when they come to die? You stand at their bedside and talk to them. If they are in any trouble and distress of conscience, what do they begin to talk about? Why, about the precious Sacrifice of Christ upon the Cross! It does not matter to what sect they belong, or to what denomination they have been joined in life—they always come back to this point at the last. There is no passing out of this life with comfort—there is no hope of entering into Heaven with delight—except as we are resting upon the precious blood of Christ!

Ah, dear Friends, there may be some here who do not think much of this theme. There always were such. It is nothing to you that Jesus should die. But if there is anything that sanctifies, any Truth of God that digs deep into the heart and puts the Seeds of Life into the very center of our being—if there is anything that makes the Christian devout, humble, holy—it is the Doctrine of the Cross! I can almost gauge your piety to a certainty by what you think of the bleeding Savior. If He is nothing to you, you are not in the blessed secret. But if Jesus Christ is first and last with you. If you preach Christ crucified—if you love Christ crucified—in that proportion God dwells in you and you dwell in Him! This is not theory that I am talking—this is no Truth of God that lies upon the borders of the Christian religion and may, or may not be accepted! This is the very heart of the Gospel and if you take this away, you have killed it!

You are no Christian if you disbelieve this Truth of God! If you are not saved by the precious blood of Christ, you are damned! There is but one gate of life and that is sprinkled with the blood of Christ. If you turn away from that door, you have chosen the broad road that leads to destruction. O you who feel your guilt, come to my Lord for pardon! O you who confess your sin, come to His blood for cleansing! It is still true that—

"There is life for a look at the Crucified One! There is life at this moment for you."

How many years have I come to this pulpit, telling this old, old story, telling it very poorly and very imperfectly, and yet you are not tired of hearing it! Look how the crowds still throng this house! I might have given you some pretty novelties every now and then, but had I done so, I believe I would have lost you! But this old Truth of God, even if you do not accept it, commands your attention. You cannot help coming to hear it—oh, that you would also believe it! It has made me supremely happy. I was about to say that it has given me an angel's happiness and, sometimes, I could even say without exaggeration it gives me solid peace with which I can live, and with which, by-and-by, I hope to die!

It enables me to stand alone against unnumbered foes and feel as happy as if everybody were with me, for, in this great Truth that Jesus died for me, that Jesus bore my sins in His own body on the tree, there is a rock beneath my feet!

He who is on that rock may stand there and defy even death and Hell! Oh, that you would come and trust my Lord, you restless ones, you who do not know what peace means! Trust Him! Believe that He died for you! Trust Him and you shall have peace like a river—and righteousness like the waves of the sea!

May we now come to the Communion Table thinking much of the precious blood once shed for many for the remission of sins!