another's life, another's death, I stake my whole eternity — Horatius Bonar

"On merit not my own I stand
on doings which I have not done
merit beyond what I can claim
doings more perfect than my own.

Upon a life I have not lived
upon a death I did not die
another's life, another's death
I stake my whole eternity.

Not on the tears which I have shed;
not on the sorrows I have known,
another's tears, another's griefs,
on them I rest, on them alone.

Jesus, O Son of God, I build
on what your cross has done for me;
there both my death and life I read
my guilt, my pardon there I see.

Lord, I believe; oh deal with me
as one who has your word believed;
I take the gift, Lord look on me
as one who has your gift received.

I taste the love the gift contains
I clasp the pardon which it brings
and pass up to the living source
above, whence all this fullness springs.

Here at your feast I grasp the pledge
which life eternal to me seals,
here in the bread and wine I read
the grace and peace your death reveals.

O fullness of the eternal grace
O wonders past all wondering!
Here in the hall of love and song
we sing the praises of our King."

—Horatius Bonar, 1881 Communion Hymns

the ark of salvation Jesus Christ — John Owen

"When a soul is turned out of its self-righteousness, and begins to look abroad, and view the heaven and earth for a resting-place, and perceives an ocean, a flood, an inundation of wrath, to cover all the world, the wrath of God revealing itself from heaven against all ungodliness, so that it can obtain no rest nor abiding, — heaven it cannot reach by its own flight, and to hell it is unwilling to fall; — if now the Lord Jesus Christ do not appear as an ark in the midst of the waters, upon whom the floods have fallen, and yet has got above them all for a refuge, alas! what shall it do? When the flood fell there were many mountains glorious in the eye, far higher than the ark; but yet those mountains were all drowned, whilst the ark still kept on the top of the waters. Many appearing hills and mountains of self-righteousness and general mercy, at the first view, seem to the soul much higher than Jesus Christ, but when the flood of wrath once comes and spreads itself, all those mountains are quickly covered; only the ark, the Lord Jesus Christ though the flood fall on him also, yet he gets above it quite, and gives safety to them that rest upon him.

Let me now ask any of those poor souls who ever have been wandering and tossed with the fear of the wrath to come, whether ever they found a resting-place until they came to this:— God spared not his only Son, but gave him up to death for us all; that he made him to be sin for us; that he put all the sins of all the elect into that cup which he was to drink of; that the wrath and flood which they feared did fall upon Jesus Christ (though now, as the ark, he be above it, so that if they could get into him they should be safe). The storm hath been his, and the safety shall be theirs. As all the waters which would have fallen upon them that were in the ark fell upon the ark, they being dry and safe, so all the wrath that should have fallen upon them fell on Christ; which alone causeth their souls to dwell in safety? Hath not, I say, this been your bottom, your foundation, your resting-place? If not (for the substance of it), I fear you have but rotten bottoms."

—John Owen, The Death of Death in the Death of Christ

Redemption —John Owen

“That doctrine which will not by any means suit with nor be made conformable to the thing signified by it, and the expression, literal and deductive, whereby in Scripture it is held out unto us, but implies evident contradictions unto them, cannot possibly be sound and sincere, as is the milk of the word. But now such is this persuasion of universal redemption; it can never be suited nor fitted to the thing itself, or redemption, nor to those expressions whereby in the Scripture it is held out unto us. Universal redemption, and yet many to die in captivity, is a contradiction irreconcilable in itself.

To manifest this, let us consider some of the chiefest words and phrases whereby the matter concerning which we treat is delivered in the Scripture, such as are, redemption, reconciliation, satisfaction, merit, dying for us, bearing our sins, suretiship, — his being God, a common person, a Jesus, saving to the utmost, a sacrifice putting away sin, and the like; to which we may add the importance of some prepositions and other words used in the original about this business: and doubt not but we shall easily find that the general ransom, or rather universal redemption, will hardly suit to any of them; but it is too long for the bed, and must be cropped at the head or heels.

Begin we with the word redemption itself, which we will consider, name and thing. Redemption, which in the Scripture is λύτρωσις sometimes, but most frequently ἀπολύτρωσις, is the delivery of any one from captivity and misery by the intervention λύτρου, of a price or ransom. That this ransom, or price of our deliverance, was the blood of Christ is evident; he calls it λύτρον, Matt. xx. 28; and [it is called] ἀντίλυτρον, 1 Tim. ii. 6, — that is, the price of such a redemption, that which was received as a valuable consideration for our dismission. Now, that which is aimed at in the payment of this price is, the deliverance of those from the evil wherewith they were oppressed for whom the price is paid; it being in this spiritual redemption as it is in corporal and civil, only with the alteration of some circumstances, as the nature of the thing enforceth. This the Holy Spirit manifesteth by comparing the “blood of Christ” in this work of redemption with “silver and gold,” and such other things as are the intervening ransom in civil redemption, 1 Pet. i. 18, 19. The evil wherewith we were oppressed was the punishment which we had deserved; — that is, the satisfaction required when the debt is sin; which also we are, by the payment of this price, delivered from; so Gal. iii. 13: for we are “justified freely by his grace, through the redemption that is in Christ Jesus,” Rom. iii. 24; “in whom we have redemption through his blood, the forgiveness of sins,” Eph. i. 7; Col. i. 14. Free justification from the guilt, and pardon of sin, in the deliverance from the punishment due unto it, is the effect of the redemption procured by the payment of the price we before mentioned: as if a man should have his friend in bondage, and he should go and lay out his estate to pay the price of his freedom that is set upon his head by him that detains him, and so set him at liberty. Only, as was before intimated, this spiritual redemption hath some supereminent things in it, that are not to be found in other deliverances…

Redemption is the freeing of a man from misery by the intervention of a ransom, as appeareth. Now, when a ransom is paid for the liberty of a prisoner, is it not all the justice in the world that he should have and enjoy the liberty so purchased for him by a valuable consideration? If I should pay a thousand pounds for a man’s deliverance from bondage to him that detains him, who hath power to set him free, and is contented with the price I give, were it not injurious to me and the poor prisoner that his deliverance be not accomplished? Can it possibly be conceived that there should be a redemption of men, and those men not redeemed? that a price should be paid, and the purchase not consummated? Yet all this must be made true, and innumerable other absurdities, if universal redemption be asserted. A price is paid for all, yet few delivered; the redemption of all consummated, yet few of them redeemed; the judge satisfied, the jailer conquered, and yet the prisoner inthralled! Doubtless, “universal” and “redemption,” where the greatest part of men perish, are as irreconcilable as “Roman” and “Catholic.” If there be a universal redemption of all, then all men are redeemed. If they are redeemed, then are they delivered from all misery, virtually or actually, whereunto they were inthralled, and that by the intervention of a ransom. Why, then, are not all saved? In a word, the redemption wrought by Christ being the full deliverance of the persons redeemed from all misery, wherein they were inwrapped, by the price of his blood, it cannot possibly be conceived to be universal unless all be saved: so that the opinion of the Universalists is unsuitable to redemption.”

—John Owen, The Death of Death in the Death of Christ

The difference between the old covenant and the new covenant —John Owen

“Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”
—Jeremiah 31:31-34 & Hebrews 8:9-12

“Wherein, first, the condition of the covenant is not said to be required, but it is absolutely promised: “I will put my fear in their hearts.” And this is the main difference between the old covenant of works and the new one of grace, that in that the Lord did only require the fulfilling of the condition prescribed, but in this be promises to effect it in them himself with whom the covenant is made. And without this spiritual efficacy, the truth is, the new covenant would be as weak and unprofitable, for the end of a covenant (the bringing, of us and binding of us to God), as the old. For in what consisted the weakness and unprofitableness of the old covenant, for which God in his mercy abolished it? Was it not in this, because, by reason of sin, we were no way able to fulfill the condition thereof, “Do this, and live?” Otherwise the connection is still true, that “he that doeth these things shall live.” And are we of ourselves any way more able to fulfill the condition of the new covenant? Is it not as easy for a man by his own strength to fulfill the whole law, as to repent and savingly believe the promise of the gospel? This, then, is one main difference of these two covenants, — that the Lord did in the old only require the condition; now, in the new, he will also effect it in all the federates, to whom this covenant is extended. And if the Lord should only exact the obedience required in the covenant of us, and not work and effect it also in us, the new covenant would be a show to increase our misery, and not a serious imparting and communicating of grace and mercy. If, then, this be the nature of the new testament, — as appears from the very words of it, and might abundantly be proved, — that the condition of the covenant should certainly, by free grace, be wrought and accomplished in all that are taken into covenant, then no more are in this covenant than in whom those conditions of it are effected.”

—John Owen, The Death of Death in the Death of Christ

Consider the possibility that you may be wrong as to what the Christian message really is —Martyn Lloyd-Jones

“So that raises for us the question of what exactly repentance is. How do I know whether I have repented? The details given to us here about what happened in this city of Samaria tell us exactly what repentance means (Acts 8:1-25)…

So let us look at this passage. First, the people "gave heed" (Acts 8:6). This means they gave earnest heed. They not only heard, they listened. Now this must be examined because it is a vital term. What does it imply? Obviously it implies in the first place a readiness to hear. It is an astounding fact that many people are not Christians because they have refused to hear, and this is because they have been blinded by their prejudices…

It is possible for you to refuse to hear. You can stop yourself from hearing, from listening. God knows, many people have done that, and a large number of people are still refusing to hear the Gospel. They sometimes take this stance because they feel they know all about it and think it is a lot of nonsense…

Take the man who says, "I'm not a Christian." So you say, "Why not?" And he pours out a whole lot of cliches: "There's nothing in it. Tommyrot. Science has disproved it." Then you begin to ask him about the contents of the Bible, and you find out at once that he does not know anything about it. He has never read the Bible, and he has not the slightest idea as to what the Christian message really is. He may think it is a lot of sob stuff and that Christian people just spend their time singing hymns and choruses and complimenting one another…

My dear friend, do you have an open mind? Are you really ready to listen to this message? Have you ever given it a fair hearing? Is it not wrong from every standpoint to dismiss a message, a teaching, before you have ever listened to it, when you know nothing about it? But that is the tragedy of the times.

Oh, people may attack the church or a preacher or Christian people whom they happen to know, but that is not attacking Christianity; that is attacking the failure of particular Christians, which is very different. It is quite impossible for anybody to become a Christian without listening to the message. Of necessity the first thing we must do is listen to it, and listen to it fairly, listen to it honestly.

Now let us be frank: you do not like a prejudiced person, do you? What do you think of a man who will not listen to what you happen to believe, your hobby or your pet theory? Perhaps you are a politician, and you hold particular political views. What would you think if, when you went to address a meeting, the people just began singing the moment you began speaking and did not allow you to utter a single word? But perhaps you have been behaving just like that with regard to the Gospel.”

—Martyn Lloyd-Jones. Compelling Christianity (Studies in the Book of Acts)