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Nick Gilbert joins the team to help fly supplies in and out of the area. With the refugee camp already experiencing overcrowding, raids, and uprisings, a group of American mountain climbers is attacked by the Ghost Soldiers. Paige's medical team rescues survivors and takes them into the camp. When it's discovered that one of the trekkers is carrying an infectious disease, the harrowing conditions of the camp are forgotten. In desperate need of vaccines and the Ghost Soldiers blocking the only road out until their demands for amnesty are met, it won't be long before the disease is out of control.

With her second book in the Mission Hope Series, Lisa Harris creates vivid detail, giving you the feeling that you are stepping into the scenes of the book. But even more vivid than the details and action are the memorable characters that carry the story and keep the pages turning. Reviews from Goodreads. Stanley thus describes the ceremony:.

Having caused us to sit fronting each other on a straw-carpet, he made an incision in each of our right legs, from which he extracted blood, and inter-changing it, he exclaimed aloud: 'If either of you break this brotherhood now established between you, may the lion devour him, the serpent poison him, bitterness be in his food, his friends desert him, his gun burst in his hands and wound him, and everything that is bad do wrong to him until death. The same blood now flowed in the veins of both Stanley and Mirambo. They were friends and brothers in a sacred covenant; life for life. At the conclusion of the covenant, they exchanged gifts; as the customary ratification, or accompaniment, of the compact.

They even vied with each other in proofs of their unselfish fidelity, in this new covenant of friendship. Again and again, before and after this incident, Stanley entered into the covenant of blood-brotherhood with representative Africans; in some instances by the opening of his own veins; at other times by allowing one of his personal escort to bleed for him.

In January, , a "great magic doctor of Vinyata" came to Stanley's tent to pay a friendly visit," bringing with him a fine, fat ox as a peace offering. After an exchange of gifts, says Stanley, "he entreated me to go through the process of blood-brotherhood, which I underwent with all the ceremonious gravity of a pagan. Three months later, in April, , when Stanley found himself and his party in the treacherous toils of Shekka, the King of Bumbireh, he made several vain attempts to "induce Shekka, with gifts, to go through the process of blood-brotherhood.

Shekka had refused the pledge of peace. After still another three months, in July, , Stanley, at Refuge Island, reports better success in securing peace and friendship through blood-giving and blood-receiving. It was at "Kamptmzu, in the district of Uvinza, where dwell the true aborigines of the forest country," a people whom Stanley afterwards found to be cannibals that this rite was once more observed between the explorers and the natives. At the island of Mpika, on the Livingstone River, in December, , there was another bright episode in Stanley's course of travel, through this mode of sealing friendship Disease had been making sad havoc in Stanley's party.

He had been compelled to fight his way along through a region of cannibals. While he was halting for a breakfast on the river bank over against Mpika, an attack on him was preparing by the excited inhabitants of the island. Just then his scouts captured a native trading party of men and women who were returning to Mpika, from inland; and to them his interpreters made clear his pacific intentions. As they hesitated to do so, we embarked them in our own boat, and conveyed them across to the island. The news then spread quickly along the whole length of the island that we were friends, and as we resumed our journey, crowds from the shore cried out to us, 'Mwende Ki-vuke-vuke' 'Go in peace!

Once more it was at the conclusion of a bloody conflict, in the district of Vinya-Njara, just below Mpika Island, that peace was sealed by blood. When practical victory was on Stanley's side, at the cost of four of his men killed, and thirteen more of them wounded, then he sought this means of amity. We also informed them that we had one prisoner, who would be surrendered to them if they availed themselves of our offer of peace: that we had suffered heavily, and they had also suffered; that war was an evil which wise men avoided; that if they came with two canoes with their chiefs, two canoes with our chiefs should meet them in mid-stream, and make blood-brotherhood; and that on that condition some of their canoes should be restored, and we would purchase the rest.

The natives took time for the considering of this proposition, and then accepted it.

On the Livingstone, just below the Equator, in February, , Stanley's party was facing starvation, having been for some time "unable to purchase food, or indeed [to] approach a settlement for any amicable purpose. They became at once officiously busy with guns, and dangerously active. We arrived at Ikengo, and as we were almost despairing, we proceeded to a small island opposite this settlement, and prepared to encamp. Soon a canoe with seven men came dashing across, and we prepared our moneys for exhibition.

They unhesitatingly advanced, and ran their canoe alongside of us. We were rapturously joyful, and returned them a most cordial welcome, as the act was a most auspicious sign of confidence. We were liberal, and the natives fearlessly accepted our presents; and from this giving of gifts we proceeded to seal this incipient friendship with our blood, with all due ceremony. Twice, again, within a few weeks after this experience, there was a call on Stanley of blood for blood, in friendship's compact The people of Chumbiri welcomed the travelers.

We were willing," says Stanley, "but they wished to defer the ceremony until they had first shown their friendly feelings to us. Then came the covenant-rite. Itsi transferred to me for my protection through life, a small gourdful of a curious powder, which had rather a saline taste; and I delivered over to him, as the white man's charm against all evil, a half-ounce vial of magnesia; further, a small scratch in Frank's arm, and another in Itsi's arm, supplied blood sufficient to unite us in one, and [by an] indivisible bond of fraternity. Being short of food, he had sent out a party of foragers, and was waiting their return with interest.

Then we knew that Ngalycma of Ntamo had condescended to come and visit us. As soon as he arrived I recognized him as the Itsi with whom, in , I had made blood-brotherhood [by proxy]. During the four years that had elapsed, he had become a great man. He was now about thirty-four years old, of well-built form, proud in his bearing, covetous and grasping in disposition, and, like all other lawless barbarians, prone to be cruel and sanguinary whenever he might safely vent his evil humor.

Superstition had found in him an apt and docile pupil, and fetishism held him as one of its most abject slaves. This was the man in whose hands the destinies of the Association Internationale du Congo were held, and upon whose graciousness depended our only hope of being able to effect a peaceful lodgment on the Upper Congo.

Yet, the tie of blood-covenanting was the strongest tie known in Central Africa. Frank Pocock, whose covenant-blood flowed in Itsi's veins, was dead; 1 yet for his sake his master, Stanley, was welcomed by Itsi as a brother; and in true Eastern fashion he was invited to prove anew his continuing faith by a fresh series of love-showing gifts.


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Finally, gratified by such liberality, Ngalyema surrendered to me his sceptre, which consisted of a long staff, banded profusely with brass, and decorated with coils of brass wire, which was to be carried by me and shown to all men that I was the brother of Ngalyema [or, Itsi] of Ntamo! More commonly, the rite of blood-friendship among the African tribes seems to be by the inter-transfusion of blood; but the ancient Syrian method is by no means unknown on that continent.

Stanley tells of one crisis of hunger, among the cannibals of Rubunga, when the hostility of the natives on the river bank was averted by a shrewd display of proffered trinkets from the boats of the expedition. Warm-hearted Uledi, who the moment before was breathing furious hate of all savages, and of the procrastinating old chief in particular, embraced him with a filial warmth.

Young Saywa, and Murabo, and Shumari, prompt as tinder upon all occasions, grasped the lesser chiefs' hands, and devoted themselves with smiles and jovial frank bearing to conquer the last remnants of savage sullenness, and succeeded so well that, in an incredible short time, the blood-brotherhood ceremony between the suddenly formed friends was solemnly entered into, and the irrevocable pact of peace and good will had been accomplished.

Apparently unaware of the method of the ancient Semitic rite, here found in a degraded form, Stanley seems surprised at the mutual tasting of blood between the contracting friends, in this instance. He says: "Blood-brotherhood was a beastly cannibalistic ceremony with these people, yet much sought after, whether for the satisfaction of their thirst for blood, or that it involved an interchange of gifts, of which they must needs reap the most benefit.

After an incision was made in each arm, both brothers bent their heads, and the aborigine was observed to suck with the greatest fervor; whether for love of blood or excess of friendship, it would be difficult to say. During his latest visit to Africa, in the Congo region, Stanley had many another occasion to enter into the covenant of blood with native chiefs, or to rest on that covenant as before consummated. His every description of the rite itself has its value, as illustrating the varying forms and the essential unity of the ceremony of blood-covenanting, the world over.

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A reference has already been made 2 to Stanley's meeting, on this expedition, with Ngalyema, who, under the name of Itsi, had entered into blood-brotherhood with Frank Pocock, four years before. That brotherhood by proxy had several severe strains, in the progress of negotiations between Stanley and Ngalyema; and after some eight months of these varying experiences, it was urgently pressed on Stanley by the chiefs of Kintamo which is another name for Ntamo , that he should personally covenant by blood with Ngalyema, and so put an end to all danger of conflict between them.

To this Stanley assented, and the record of the transaction is given accordingly, under date of April 9, "Brotherhood with Ngalyema was performed. We crossed arms; an incision was made in each arm; some salt was placed on the wound, and then a mutual rubbing took place, while the great fetish man of Kintamo pronounced an inconceivable number of curses on my head if ever I proved false. Susi [Livingstone's head man, now with Stanley], not to be outdone by him, solicited the gods to visit unheard-of atrocious vengeances on Ngalyema if he dared to make the slightest breach in the sacred brotherhood which made him and Bula Matari 1 one and indivisible for ever.

In June, , Stanley visited, by invitation, Mangombo, the chief of Irebu, on the Upper Congo, and became his blood-brother. Describing his landing at this "Venice of the Congo," he says: "Mangombo, with a curious long staff, a fathom and a half in length, having a small spade of brass at one end, much resembling a baker's cake-spade, stood in front. He was a man probably sixty years old, but active and by no means aged-looking, and he waited to greet me. Generally the first day of acquaintance with the Congo river tribes is devoted to chatting, sounding one another's principles, and getting at one another's ideas.

So it was at Irebu. Mangombo gave four hairy thintailed sheep, ten glorious bunches of bananas, two great pots of beer, and the usual accompaniments of small stores. The next day we made blood-brotherhood. The fetish-man pricked each of our right arms, pressed the blood out; then, with a pinch of scrapings from my gun stock, a little salt, a few dusty scrapings from a long pod, dropped over the wounded arms,.

The fetish-man took the long pod in his hand, and slightly touched our necks, our heads, our arms, and our legs, muttering rapidly his litany of incantations. What was left of the medicine Mangombo and I carefully folded in a banana leaf [Was this the 'house of the amulet? Mangombo, now my brother, by solemn interchange of blood, consecrated to my service, as I was devoted in the sacred fetish bond to his service, revealed his trouble, and implored my aid.

Yet again, Stanley "made friendship" with the Bakuti, at Wangata, "after the customary forms of blood-brotherhood"; 3 similarly with two chiefs, Iuka. The Bangala, or "the Ashantees of the Livingstone River," as Stanley characterizes them, are a strong and a superior people, and they fought fiercely against Stanley, when he was passing their country in I should judge him to be six feet, two inches, in height He had a strong, sonorous voice, which, when lifted to speak to his tribe, was heard clearly several hundred yards off He was now probably between seventy-five and eighty years old.

He was not the tallest man, nor the best looking, nor the sweetest-dispositioned man, I had met in all Africa; but if the completeness and perfection of the human figure, combining size with strength, and proportion of body, limbs, and head, with an expression of power in the face, be considered, he must have been at one time the grandest type of physical manhood to be found in Equatorial Africa. As he stood before us on this day, we thought of him as an ancient Milo, an aged Hercules, an old Samson a really grand looking old man. At his side were seven tall sons, by different mothers, and although they were stalwart men and boys, the whitened crown of Mata Bwyki's head rose by a couple of inches above the highest head.

Nearly two thousand persons assembled, at Iboko, to witness the "palaver" that must precede a decision to enter into "strong friendship. In the centre of the line, opposite this, was left a space for myself and people," continues Stanley. Then, after Yumbila, the guide, had detailed in his own manner, who we were, and what was our mission up the great river; how we had built towns at many places, and made blood-brotherhood with the chiefs of great districts, such as Irebu, Ukuti, Usindi, Ngombe, Lukolela, Bolobo, Mswata, and Kintamo, he urged upon them the pleasure it would be to me to make a like compact, sealed with blood, with the great chiefs of populous Iboko.

He pictured the benefits likely to accrue to Iboko, and Mata Bwyki in particular, if a bond of brotherhood was made between two chiefs like Mata Bwyki and Tandelay, [Stanley,] or as he was known, Bula Matari. There was no prompt response to Stanley's request for strong friendship with the Bangala. There were prejudices to be removed, and old memories to be overborne; and Yumbila's eloquence and tact were put to their severest test, in the endeavor to bring about a state of feeling that would make the covenant of blood a possibility here.

But the triumph was won. He held the staff of Kokoro's sword-bladed spear, while one of my rifles was brought from the steamer. The shaft of the spear and the stock of the rifle were then scraped on the leaf, a pinch of salt was dropped on the wood, and finally a little dust from the long pod was scraped on the curious mixture.

Then, our arms were crossed, the white arm over the brown arm, and an incision was made in each; and over the blood was dropped a few grains of the dusty compound; and the white arm was rubbed over the brown arm [in the intermingling of blood]. You by the river side, and you of inland. Men of the Bangala, listen to the words of Mata Bwyki. You sec Tandclay before you. His other name is Bula Matari, He is the man with the many canoes, and has brought back strange smoke-boats.

He has come to see Mata Bwyki. He has asked Mata Bwyki to be his friend. Mata Bwyki has taken him by the hand, and has become his blood-brother. Tandelay belongs to Iboko now. He has become this day one of the Bangala. O, Iboko! We have joined hands. Hurt not Bula Matari's people; steal not from them; offend them not Bring food and sell to him at a fair price, gently, kindly, and in peace; for he is my brother. Hear you, ye people of Iboko you by the river side, and you of the interior?

A little later than this, Stanley, or Tandelay, or Bula Matari, as the natives called him, was at Bumba, and there again he exchanged blood in friendship. Probably one thousand people of both sexes looked on the scene, wonderingly and strangely. A young branch of a palm was cut, twisted, and a knot tied at each end; the knots were dipped in wood ashes, and then seized and held by each of us, while the medicine-man practiced his blood-letting art, and lanced us both, until Myombi winced with pain; after which the knotted branch was severed; and, in some incomprehensible manner, I had become united forever to my fiftieth brother; to whom I was under the obligation of defending [him] against all foes until death.

The root-idea of this rite of blood-friendship seems to include the belief, that the blood is the life of a living being; not merely that the blood is essential to life, but that, in a peculiar sense, it is life; that it actually vivifies by its presence; and that by its passing from one organism to another it carries and imparts life. The inter-commingling of the blood of two organisms is, therefore, according to this view, equivalent to the inter-commingling of the lives, of the personalities, of the natures, thus brought together; so that there is, thereby and thenceforward, one life in the two bodies, a common life between the two friends: a thought which Aristotle recognizes in his citation of the ancient "proverb": "One soul [in two bodies],' 1 a proverb which has not lost its currency in any of the centuries.

That the blood can retain its vivifying power whether passing into another by way of the lips or by way of the veins, is, on the face of it, no less plausible, than that the administering of stimulants, tonics, nutriments, nervines, or anaesthetics, hypodermically, may be equally potent, in certain cases, with the more common and normal method of seeking assimilation by the process of digestion. That the blood of the living has a peculiar vivifying force, in its transference from one organism to another, is one of the clearly proven re-disclosures of modern medical science; and this transference of blood has been made to advantage by way of the veins, of the stomach, of the intestines, of the tissue, and even of the lungs through dry-spraying.

Odin was the beneficent god of light and knowledge, the promoter of heroism, and the protector of sacred covenants, in the mythology of the North. Loke, or Lok, on the other hand, was the discordant and corrupting divinity; symbolizing, in his personality, "sin, shrewdness, deceitfulness, treachery, malice," and other phases of evil. In the poetic myths of the Norseland, it is claimed that at the beginning Odin and Loke were in close union instead of being at variance; 2 just as the Egyptian cosmogony made Osiris and Set in original accord, although in subsequent hostility; 3 and as the Zoroastrians claimed that Ormuzd and Ahriman were at one, before they were in conflict.

The Elder Edda, 5 or the earliest collection of Scandinavian songs, makes reference to this confraternity of Odin and Loke. At a banquet of the gods, Loke, who had not been invited, found an entrance, and there reproached his fellow divinities for their hostility to him. Rememberest not, thou then didst swear, The festive banquet ne'er to share, Unless thy brother Lok was there? In citing this illustration of the ancient rite, a modern historian of chivalry has said: "Among barbarous people [the barbarians of Europe] the fraternity of arms [the sacred brotherhood of heroes] was established by the horrid custom of the new brothers drinking each other's blood; but if this practice was barbarous, nothing was farther from barbarism than the sentiment which inspired it.

Another of the methods by which the rite of bloodfriendship was observed in the Norseland, was by causing the blood of the two covenanting persons to inter-flow from their pierced hands, while they lay together underneath a lifted sod. The idea involved seems to have been, the burial of the two individuals, in their separate personal lives, and the intermingling of those lives by the intermingling of their blood while in their temporary grave; in order to their rising again with a common life 1 one life, one soul, in two bodies.

Thus it is told, in one of the Icelandic Sagas, of Thorstein, the heroic son of Viking, proffering "foster-brotherhood," or blood-friendship, to the valiant Angantyr, Jarl of the Orkneys. They opened a vein in the hollow of their hands, crept beneath the sod, and there [with clasped hands inter-blood-flowing] they solemnly swore that each of them should avenge the other if any one of them should be slain by weapons. The rite of blood-friendship, in one form and another, finds frequent mention in the Norseland Sagas.

Thus, in the Saga of Fridthjof the Bold, the son of Thorstein:. Last on the champions' bench, equal-aged with Fndthjof, a stapling Sat, like a rose among withered leaves; Bjoin called they the hero - Glad as a child, but firm like a man, and yet wise as a graybeard; Up with Fridthjof he'd grown; they had mingled blood with each other,. Foster-brothers in Northman wise, and they swore to continue Steadfast in weal and woe, each other revenging in battle" 3. A vestige of this primitive rite, coming down to us through European channels, is found, as are so many other traces of primitive rites, in the inherited folk-lore of English-speaking children on both sides of the Atlantic.

An American clergyman's wife said recently, on this point: "I remember, that while I was a schoolgirl, it was the custom, when one of our companions pricked her finger, so that the blood came, for one or another of us to say 'Oh, let me suck the blood; then we shall be friends. Concerning traces of the rite of blood-covenanting in China, where there are to be found fewest resemblances to the primitive customs of the Asiatic Semites, Dr. Yung Wing, the eminent Chinese educationalist and diplomat, gives me the following illustration: "In the year , when Kanhi was Emperor, of the present dynasty, we find that the Buddhist priests of Shanlin Monastery in Fuhkin Province had rebelled against the authorities on account of persecution.

In their encounters with the troops, they fought against great odds, and were finally defeated and scattered in different provinces, where they organized centers of the Triad Society, which claims an antiquity dated as far back as the Freemasons of the West. Five of these priests fled to the province of Hakwong, and there, Chin Kinnan, a member of the Hanlin College, who was degraded from office by his enemies, joined them; and it is said that they drank blood, and took the oath of brotherhood, to stand by each other in life or death.

Along the southwestern border of the Chinese Empire, in Burmah, this rite of blood-friendship is still practiced; as may be seen from illustrations of it, which are given in the Appendix of this work.

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In his History of Madagascar, the Rev. William Ellis, tells of this rite as he observed it in that island, and as he learned of it from Borneo. He says. Its object is to cement two individuals in the bonds of most sacred friendship. More than two may thus associate, if they please; but the practice is usually limited to that number, and rarely embraces more than three or four individuals.

It is called fatrida, i. To obtain the blood, a slight incision is made in the skin covering the center of the bosom, significantly called ambavafo, 'the mouth of the heart' Allusion is made to this, in the formula of this tragi-comical ceremony. A fowl also is procured; its head is nearly cut off; and it is left in this state to continue bleeding during the ceremony. O the mouth of the heart! O this ball! O this powder! O this ginger!

O this fowl weltering in its blood! And whoever would seek to kill or injure us, to injure our wives, or our children, to waste our money or our property; or if either of us should seek to do what would not be approved of by the king or by the people; should one of us deceive the other by making that which is unjust appear just; should one accuse the other falsely; should either of us with our wives and children be lost and reduced to slavery, forbid that such should be our lot!

O the ball! O the powder! O the ginger! O this miserable fowl weltering in its blood! And should either of us retract from the terms of this oath, let him instantly become a fool, let him instantly become blind, let this covenant prove a curse to him: let him not be a human being: let there be no heir to inherit after him, but let him be reduced, and float with the water never to see its source; let him never obtain; what is out of doors, may it never enter; and what is within may it never go out; the little obtained, may he be deprived of it; 1 and let him never obtain justice from the sovereign nor from the people!

But if we keep and observe this covenant, let these things bear witness.


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  • Speaking of the terms and the influence of this covenant, in Madagascar, Mr. Ellis says, that while absolute community of all worldly possessions is not a literal fact on the part of these blood-friends, "the engagement involves a sort of moral obligation for one to assist the other in every extremity," "However devoid of meaning," he adds, "some part of the ceremony of forming [this] brotherhood may appear, and whatever indications of barbarity of feeling may appear in others, it is less exceptionable than many [of the rites] that prevail among the people.

    So far as those who have resided in the country have observed its effects, they appear almost invariably to have been safe to the community, and beneficial to the individuals by whom the compact was formed. Yet again, this covenant of blood-friendship is found in different parts of Borneo.

    In the days of Mr. Ellis, the Rev. Medhurst, a missionary of the London Missionary Society, in Java, described it, in reporting a visit made to the Dayaks of Borneo, by one of his assistants, together with a missionary of the Rhenish Missionary Society. Telling of the kindly greeting given to these visitors at a place called Golong, he says that the natives wished "to establish a fraternal agreement with the missionaries, on condition that the latter should teach them the ways of God.

    The travelers replied, that if the Dayaks became the disciples of Christ, they would be constituted the brethren of Christ without any formal compact. The Dayaks, however, insisted that the travelers should enter into a compact [with them], according to the custom of the country, by means of blood. Man may erect his structures and think they may last for ever, but the Tower of Babel has crumbled, and the very Pyramids bear signs of ruin. Nothing which man has made is everlasting, because he cannot ensure it against decay.

    But as for the covenant of grace, well David say of it, "It is ordered in all things and sure. There is not an "if" or a "but" in the whole of it from beginning to end. Free-will hates God's "shalls" and "wills," and likes man's "ifs" and "buts," but there are no "ifs" and "buts" in the covenant of grace. Thus the tenure runs: "I will" and "they shall. It is-it must be true. It must be sure, for "I AM" determines.

    Or hath he spoken, and shall he not make it good? I have sometimes said, if any man were about to build a bridge or a house if he would leave me just one single stone or one timber to put where I liked, I would undertake that his house would fall down. Let me if there is anyone about to construct a bridge, have just simply the placing of one stone-I will select which stone it shall be and I will defy him to build a bridge that shall stand. I should simply select the key-stone and then he might erect whatever he pleased and it should soon fall. Now, the Armenian's covenant is one that cannot stand because there are one or two bricks in it and that is putting it in the slightest form; I might have said, "because every stone in it," and that would be nearer the mark that are dependent on the will of man.

    It is left to the will of the creator whether he will be saved or not. If he will not, there is no constraining influence that can master and overcome his will. There is no promise that any influence shall be strong enough to overcome him, according to the Armenian. So the question is left to man, and God the mighty Builder-though he put stone on stone massive as the universe-yet may be defeated by this creature. Out upon such blasphemy! The whole structure, from beginning to end, is in the hand of God.

    The very terms and conditions of that covenant are become its seals and guarantees, seeing that Jesus has fulfilled them all. Its full accomplishment in every jot and title is sure, and must be fulfilled by Christ Jesus, whether man will or man will not. It is not the creature's covenant, it is the Creators.

    It is not man's covenant, it is the Almighty's covenant, and he will carry it out and perform it, the will of man notwithstanding. For this is the very glory of grace-that man hates to be saved-that he is enmity to him, yet God will have him redeemed-that God's consensus is. It is a sure covenant, and therefore deserves the title of everlasting.

    Furthermore, it is not only sure, but it is immutable. If it were not immutable , it could not be everlasting. That which changes passes away.

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    We may be quite sure that anything that has the word "change" on it, will sooner or later die, and be put away as a thing of nought. But in the covenant, everything is immutable. Whatever God has established must come to pass, and not word, or line, or letter, can be altered. Whatever the Spirit voweth shall be done, and whatever God the Son promised hath been fulfilled, and shall be consummated at the day of his appearing. Oh if we could believe that the sacred lines could be erased-that the covenant could be blotted and blurred, why then my dear friends, we might lie down and despair.

    I have heard it said by some preachers, that when the Christian is holy, he is in the covenant; that when he sins, he is crossed out again; that when he repents, he is put in again, and if he fails he is scratched out once more; and so he goes in and out of the door, as he would in and out of his own house. He goes in at one door and out of another.

    He is sometimes the child of God, and sometimes the child of the devil-sometimes an heir of heaven, and anon an heir of hell. And I know one man who went so far as to say that although a man might have persevered through grace for sixty years, yet should he fall away the last year of his life-if he should sin and die so, he would perish everlastingly, and all his faith, and all the love which God had manifested to him in the day's gone by would go for nothing.

    I am very happy to say that such a notion of God is just the very notion I have of the devil. I could not believe in such a God, and could not bow down before him. A god that loves today and hates tomorrow; a God that gives a promise, and yet foreknows after all that man shall not see the promise fulfilled; a God that forgives and punishes-that justifies and afterwards executes-is a God that I cannot endure.

    He is not the God of the Scriptures I am certain, for he is immutable, just, holy, and true, and having loved his own, he will love them to the end, and if he hath given a promise to any man, the promise shall be kept, and that man once in grace, is in grace forever, and shall without fall by-and-by enter into glory. And then to finish up this point. The covenant is everlasting because it will never run itself out. It will be fulfilled but it will stand firm. When Christ hath completed all, and brought every believer to heaven; when the Father hath seen all his people gathered in-the covenant it is true, will come to a consummation, but not to a conclusion, for thus the covenant runs: The heirs of grace shall be blessed for ever, and as long as "for ever" lasts, this everlasting covenant will demand the happiness, the security, the glorification, of every object of it.

    The blood of Christ stands in a fourfold relationship to the covenant. With regard to Christ , his precious blood shed in Gethsemane, in Gabbatha and Golgotha, is the fulfillment of the covenant. By this blood sin is canceled; by Jesus' agonies justice is satisfied; by his death the law is honoured; and by that precious blood in all its mediatorial efficacy, and in all its cleansing power, Christ fulfills all that He stipulated to do on the behalf of his people towards God.

    Oh, believer, look to the blood of Christ, and remember that there is Christ's part of the covenant carried out. And now, there remains nothing to be fulfilled but God's part, there is nothing for thee to do; Jesus has done it all; there is nothing for free will to supply; Christ has done everything that God can demand.

    The blood is the fulfillment of the debtor's side of the covenant, and now God becometh bound by his own solemn oath to show grace and mercy to all whom Christ has redeemed by his blood. With regard to the blood in another respect, it is to God the Father the bond of the covenant. When I see Christ dying on the cross, I see the everlasting God from that time, if I may use the term of him who ever must be free, bound by his own oath and covenant to carry out every stipulation. Does the covenant say, "A new heart will I give thee, and a right spirit will I put within thee?

    Does it say, "I will sprinkle pure water upon them and they shall be clean; from all their iniquities will I cleanse them? And, therefore, now we can present the covenant no more as a thing of doubt; but as our claim on God through Christ, and coming humbly on our knees, pleading that covenant, our heavenly Father will not deny the promises contained therein, but will make every one of them yea and amen to us through the blood of Jesus Christ. Then, again, the blood of the covenant has relation to us as the objects of the covenant, and that is its third light; it is not only a fulfillment as regards Christ, and a bond as regards his Father, but it is an evidence as regards ourselves.

    And here, dear brothers and sisters, let me speak affectionately to you.

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    Are you relying wholly upon the blood? Has his blood-the precious blood of Christ-been laid to your conscience? Have you seen your sins pardoned, through his blood? Have you received forgiveness of sins through the blood of Jesus? Are you glorying in his sacrifice, and is his cross your only hope and refuge? Then you are in the covenant. Some men want to know whether they are elect.

    We cannot tell them unless they will tell us this. Dost thou believe? Is thy faith fixed on the precious blood? Then thou are in the covenant. And oh, poor sinner, if thou hast nothing to recommend thee; if thou are standing back, and saying "I dare not come! I am afraid! I am not in the covenant! Come unto me and I will give thee rest.

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    Canst thou read thy name in the bloody characters of a Saviour's atonement? Then shalt thou read it one day in the golden letters of the Father's election. He that believeth is elected. The blood is the symbol, the token, the earnest, the surety, the seal of the covenant of grace to thee. It must ever be the telescope through which thou canst look to see the things that are afar off.

    Thou canst not see they election with the naked eye, but through the blood of Christ thou canst see it clear enough. Trust thou in the blood, poor sinner, and then the blood of the everlasting covenant is a proof that thou are an heir of heaven. Lastly, the blood stands in a relationship to all three , and here I may add that the blood is the glory of all.

    To the Son it is the fulfillment, to the Father the bond, to the sinner the evidence, and to all-To Father, Son, and sinner-it is the common glory and the common boast. In this the Father is well pleased; in this the Son also, with joy, looks down and sees the purchase of his agonies; and in this must the sinner ever find his comfort and his everlasting song,-"Jesus, thy blood and righteousness, are my glory, my song, for ever and ever! And now, my dear hearers, I have one question to ask, and I have done.

    Blood Covenant Mission Hope

    Have you the hope that you are in the covenant? Have you put your trust in the blood? Remember, though you imagine, perhaps, from what I have been saying, that the gospel is restricted, that the gospel is freely preached to all. The decree is limited, but the good news is as wide as the world. The good spell, the good news, is as wide as the universe. I tell it to every creature under heaven, because I am told to do so. The secret of God, which is to deal with the application, that is restricted to God's chosen ones, but not the message, for that is to be proclaimed to all nations.

    Now thou hast heard the gospel many and many a time in thy life. It runs thus: "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. And this is thy hope-something like this: "I am a sinner. I trust Christ has died for me; I put my trust in the merit of his blood, and sink or swim, I have no other hope but this.

    Thou hast heard it; hast thou received it in thy heart, and laid hold on it; then thou art one of those in the covenant. And why should election frighten thee? If thou hast chosen Christ, depend upon it he has chosen thee. If thy tearful eye is looking to him, then his omniscient eye has long looked on thee; if thy heart lovest him, his heart loves thee better than ever thou canst love, and if now thou art saying, "My father, thou shalt be the guide of my youth," I will tell thee a secret-he has been thy guide, and has brought thee to be what thou now art, a humble seeker, and he will be thy guide and bring thee safe at last.

    But art thou a proud, boastful, free-willer, saying, "I will repent and believe whenever I choose; I have as good a right to be saved as anybody, for I do my duty as well as others, and I shall doubtless get my reward"-if you are claiming a universal atonement, which is to be received at the option of man's will, go and claim it, and you will be disappointed in your claim.

    You will find God will not deal with you on that ground at all, but will say, "Get thee hence, I never knew thee. He that cometh not to me through the Son cometh not at all. May God take away the enmity out of your heart to his own precious truth, and reconcile you to himself through THE BLOOD of his Son, which is the bond and seal of the everlasting covenant. Since the text and audio content provided by BLB represent a range of evangelical traditions, all of the ideas and principles conveyed in the resource materials are not necessarily affirmed, in total, by this ministry.

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