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The sermon presents salvation within a Reformed covenant framework: Adam’s covenant of works was broken, while the covenant of grace was established eternally between God and Christ for the redemption of His people. Christ’s death fulfills the covenant by satisfying divine justice, cancelling sin, and securing every saving blessing, including faith, justification, adoption, perseverance, and glorification. Spurgeon strongly affirms election and particular redemption while insisting that the gospel must be freely proclaimed to all. The appropriate human response is not self-reliance but repentance and faith in Christ’s blood alone.
Theological center: The triune God’s everlasting covenant of grace is fulfilled and secured through the substitutionary blood of Jesus Christ.
Applications: Trust Christ’s blood · Come through the Son · Consider the everlasting covenant · Find comfort in Christ’s finished work
Primary texts: Hebrews 13:20 · 1 Timothy 1:15 · John 17:9
“The blood of the everlasting covenant.” Hebrews 13:20 ALL God’s dealings with men have had a covenant character. It has so pleased Him to arrange it that He will not deal with us except through a covenant, nor can we deal with Him except in the same manner. Adam in the garden was under a covenant with God and God was in covenant with him. That covenant he speedily broke. There is a covenant still existing in all its terrible power—terrible I say, because it has been broken on man’s part, and therefore God will most surely fulfill its solemn threatenings and sanctions. That is the covenant of works. By this He dealt with Moses, and in this does He deal with the whole race of men as represented in the first Adam. Afterwards when God would deal with Noah, it was by a covenant, and when in succeeding ages He dealt with Abraham, He was still pleased to bind himself to him by a covenant. That covenant He preserved and kept, and it was renewed continually to many of his seed. God dealt not even with David, the man after His own heart, except with a covenant. He made a covenant with His anointed, and beloved, He deals with you and me this day still by covenant. When He shall come in all His terrors to condemn, He shall smite by covenant—namely, by the sword of the covenant of Sinai, and if He comes in the splendors of His grace to save, He still comes to us by covenant—namely, the covenant of Zion, the covenant which He has made with the Lord Jesus Christ, the Head and Representative of His people. And mark, whenever we come into close and intimate dealings with God, it is sure to be, on our part, also by covenant. We make with God, after conversion, a covenant of gratitude, we come to Him sensible of what He has done for us, and we devote ourselves to Him. We set our seal to that covenant when in baptism we are united with His church, and day by day, as often as we come around the table of the breaking of the bread, we renew the vow of our covenant, and thus we have personal communion with God. I cannot pray to Him except through the covenant of grace, and I know that I am not His child unless I am His, first through the covenant whereby Christ purchased me, and secondly, through the covenant by which I have given up myself, and dedicated all that I am and all that I have to Him. It is important then, since the covenant is the only ladder which reaches from earth to heaven—since it is the only way in which God has communion with us, and by which we can deal with Him, that we should know how to discriminate between covenant and covenant, and should not be in a…