“Chastisements and Afflictions”

Taken from, “Correction, Instruction of The Rod and the Word: A Treatise on Afflictions”
Written by, Thomas Case. Published, London, 1802.

Adapted from, The Dead Puritan Society.
Hosted by Paul D.
Edited for thought and sense.

My son, do not despise the Lord’s discipline or be weary of his reproof, for the Lord reproves him whom he loves, as a father the son in whom he delights.
–Proverbs 3:11-12 (ESV)

God teacheth by his chastisements what Christ taught Martha…

…that is, the one thing needful; affliction discovers how much we are mistaken about our must-be’s, our necessaries.  In our health, and strength, and liberty, we think this and that thing must be done; we think riches, honors, and a good name in the world, necessary; we must get estates, and lay up large portions for our children; we must raise our families, and call our lands after our own names, and the like. 

But in the day of adversity, when death looks us in the face…

…when God causeth the horror of the grave, the dread of the last judgment, and the terrors of eternity, to pass before us, then we can put our mouths, in the dust, smite upon our thigh, and sigh with the breaking of our loins, O how have I been mistaken?  How have I fed upon ashes, and a deceived heart turned me aside, so that I could not deliver my soul, nor say, is there’s not a lie in my right hand?  Then we can see that pardon of sin, interest in Christ, evidence of that interest, a sense of God’s love a life of grace, and an assurance of glory, are the only indispensibles.

In a word

Christ alone, is the unum necessarium (the one thing needful) and that all other things are but loss and dung in comparison of the excellency of the knowledge of Christ Jesus the Lord, and of interest in him, and in his righteousness without which the soul is undone to all eternity.  And therefore that christians would be wise, that they would not spend their money for that which is not bread, nor their labour for that which satisfieth not but labour for faith which might realize and substantiate unseen and spiritual things, and give them a being unto the soul. They that will not learn this lesson in the school of the word, shall learn it in the school of affliction, if they belong to God, and therefore set your heart to it.

Salvation from the Pleasure of Sin

Taken and adapted from, “A Fourfold Salvation”
Written by A.W. Pink

bondageIt is here that God begins His actual application of salvation unto His elect.

God saves us from the pleasure or love of sin before He delivers us from the penalty or punishment of sin.

[Please do follow through with Pink's thought.]

Necessarily so, for it would be neither an act of holiness nor of righteousness were He to grant full pardon to one who was still a rebel against Him, loving that which He hates. God is a God of order throughout, and nothing ever more evidences the perfections of His works than the orderliness of them. And how does God save His people from the pleasure of sin? The answer is, By imparting to them a nature which hates evil and loves holiness. This takes place when they are born again, so that actual salvation begins with regeneration. Of course it does: where else could it commence? Fallen man can never perceive his desperate need of salvation nor come to Christ for it, till he has been renewed by the Holy Spirit.

“He hath made everything beautiful in his time” (Eccl. 3:11), and much of the beauty of God’s spiritual handiwork is lost upon us unless we duly observe their “time.” Has not the Spirit Himself emphasized this in the express enumeration He has given us in “For whom he did foreknow, he did also predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified” (Rom. 8:29-30). Verse 29 announces the Divine foreordination; verse 30 states the manner of its actualization. It seems passing strange that with this Divinely defined method before them, so many preachers begin with our justification, instead of with that effectual call (from death unto life, our regeneration) which precedes it. Surely it is most obvious that regeneration must first take place in order to lay a foundation for our justification. Justification is by faith (Acts 13:39; Rom. 5:1; Gal. 3:8), and the sinner must be Divinely quickened before he is capable of believing savingly.

Does not the last statement made throw light upon and explain what we have said is so “passing strange”? Preachers today are so thoroughly imbued with free-willism that they have departed almost wholly from that sound evangelism which marked our forefathers. The radical difference between Arminianism and Calvinism is that the system of the former revolves about the creature, whereas the system of the latter has the Creator for its centre of orbit. The Arminian allots to man the first place, the Calvinist gives God that position of honor. Thus the Arminian begins his discussion of salvation with justification, for the sinner must believe before he can be forgiven; further back he will not go, for he is unwilling that man should be made nothing of But the instructed Calvinist begins with election, descends to regeneration, and then shows that being born again (by the sovereign act of God, in which the creature has no part) the sinner is made capable of savingly believing the Gospel.

Saved from the pleasure and love of sin.

What multitudes of people would strongly resent is being told that they delighted in evil! They would indignantly ask if we supposed them to be moral perverts. No indeed: a person may be thoroughly chaste and yet delight in evil. It may be that some of our own readers repudiate the charge that they have ever taken pleasure in sin, and would claim, on the contrary, that from earliest recollection they have detested wickedness in all its forms. Nor would we dare to call into question their sincerity; instead we point out that it only affords another exemplification of the solemn fact that “the heart is deceitful above all things” (Jer. 17:9). But this is a matter that is not open to argument: the plain teaching of God’s Word decides the point once and for all, and beyond its verdict there is no appeal. What, then, say the Scriptures?

So far from God’s Word denying that there is any delight to be found therein, it expressly speaks of “the pleasures of sin,” it immediately warns that those pleasures are but “for a season” (Heb. 11:25), for the aftermath is painful and not pleasant; yea, unless God intervenes in His sovereign grace, they entail eternal torment. So too the Word refers to those who are “lovers of pleasure more than lovers of God” (2 Tim. 3:4). It is indeed striking to observe how often this discordant note is struck in Scripture. It mentions those who “love vanity” (Ps. 4:2); “him that loveth violence” (Ps. 11:5); “thou lovest evil more than good” (Ps. 52:3); “he loved lies” (Prov. 1:22); “they which delight in their abominations” (Isa. 66:3); “their abominations were according as they loved” (Hos. 9:10); who hated the good and loved the evil” (Micah 3:2); “if any man love the world, the love of the Father is not in him” (1 John 2:15). To love sin is far worse than to commit it, for a man may be suddenly tripped up or commit it through frailty.

The fact is, that we are not only born into this world with an evil nature, but with hearts that are thoroughly in love with sin. Sin is our native element. We are wedded to our lusts, and of ourselves are no more able to alter the bent of our corrupt nature than the Ethiopian can change his skin or the leopard his spots. But what is impossible with man, is possible with God, and when He takes us in hand this is where He begins—by saving us from the pleasure or love of sin. This is the great miracle of grace, for the Almighty stoops down and picks up a loathsome leper from the dunghill and makes him a new creature m Christ, so that the things he once hated he now loves. God commences by saving us from ourselves. He does not save us from the penalty until He has delivered us from the love of sin.

And how is this miracle of grace accomplished, or rather, exactly what does it consist of? Negatively, not by eradicating the evil nature, nor even by refining it. Positively, by communicating a new nature, a holy nature, which loathes that which is evil, and delights in all that is truly good. To be more specific. First, God save His people from the pleasure or love of sin by puffing His holy awe in their hearts, for “the fear of the Lord is to hate evil” (Prov. 8:13), and again, “the fear of the Lord is to depart from evil” (Prov. 6:16). Second. God saves His people from the pleasure of sin by communicating to them a new and vital principle: ‘the love of God is shed abroad in our hearts by the Holy Spirit” (Rom 5:5), and where the love of God rules the heart, the love of sin is dethroned. Third, God saves His people from the love of sin by the Holy Spirit’s drawing their affections unto things above, thereby taking them off the things which formerly enthralled them.

If on the one hand the unbeliever hotly denies that he is in love with sin, many a believer is often hard put to persuade himself that he has been saved from the love thereof. With an understanding that has in part been enlightened by the Holy Spirit, he is the better able to discern things in their true colors. With a heart that has been made honest by grace, he refuses to call sweet bitter. With a conscience that has been sensitized by the new birth, he the more quickly feels the workings of sin and the hankering of his affections for that which is forbidden. Moreover, the flesh remains in him, unchanged, and as the raven constantly craves carrion, so this corrupt principle in which our mothers conceived us, lusts after and delights in that which is the opposite of holiness. It is these things which occasion and give rise to the disturbing questions that clamour for answer within the genuine believer.

The sincere Christian is often made to seriously doubt if he has been delivered from the love of sin. Such questions as these plainly agitate his mind: Why do I so readily yield to temptation? Why do some of the vanities and pleasures of the world still possess so much attraction for me? Why do I chafe so much against any restraints being placed upon my lusts? Why do I find the work of mortification so difficult and distasteful? Could such things as these be if I were a new creature in Christ? Could such horrible experiences as these happen if God had saved me from taking pleasure in sin? Well do we know that we are here giving expression to the very doubts which exercise the minds of many of our readers, and those who are strangers thereto are to be pitied. But what shall we say in reply? How is this distressing problem to be resolved?

How may one be assured that he has been saved from the love of sin?

Let us point out first that the presence of that within us which still lusts after and takes delight in some evil things, is not incompatible with our having been saved from the love of sin, paradoxical as that may sound. It is part of the mystery of the Gospel that those who be saved are yet sinners in themselves. The point we are here dealing with is similar to and parallel with faith. The Divine principle of faith in the heart does not cast out unbelief. Faith and doubts exist side by side within a quickened soul, which is evident from those words, “Lord, I believe; help thou mine unbelief” (Mark 9:24). In like manner the Christian may exclaim and pray, “Lord, I long after holiness, help Thou my lustings after sin.” And why is this? Because of the existence of two separate natures, the one at complete variance with the other within the Christian.

How, then, is the presence of faith to be ascertained?

Not by the ceasing of unbelief, but by discovering its own fruit and works. Fruit may grow amid thorns as flowers among weeds, and yet it is fruit nonetheless. Faith exists amid many doubts and fears. Notwithstanding opposing forces within as well as from without us, faith still reaches out after God. Notwithstanding innumerable discouragements and defeats, faith continues to fight. Notwithstanding many refusals from God, it yet clings to Him and says, Except Thou bless me I will not let Thee go. Faith may be fearfully weak and fitful, often eclipsed by the clouds of unbelief, nevertheless the Devil himself cannot persuade its possessor to repudiate God’s Word, despite His Son, or abandon all hope. The presence of faith, then, may be ascertained in that it causes its possessor to come before God as an empty-handed beggar beseeching Him for mercy and blessing.

Now just as the presence of faith may be known amid all the workings of unbelief, so our salvation from the love of sin may be ascertained notwithstanding all the lustings of the flesh after that which is evil. But in what way? How is this initial aspect of salvation to be identified? We have already anticipated this question in an earlier paragraph, wherein we stated that God saved us from delighting in sin by imparting a nature that hates evil and loves holiness, which takes place at the new birth. Consequently, the real question to be settled is, How may the Christian positively determine whether that new and holy nature has been imparted to him? The answer is, By observing its activities, particularly the opposition it makes (under the energizings of the Holy Spirit) unto indwelling sin. Not only does the flesh (that principle of sin) lust against the spirit, but the spirit (the principle of holiness) lusts and wars against the flesh.

First, our salvation from the pleasure or love of sin may be recognized by sin’s becoming a burden to us.

This is truly a spiritual experience. Many souls are loaded down with worldly anxieties, who know nothing of what it means to be bowed down with a sense of guilt. But when God takes us in hand, the iniquities and transgressions of our past life are made to lie as an intolerable load upon the conscience. When we are given a sight of ourselves as we appear before the eyes of the thrice holy God, we will exclaim with the Psalmist, “For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me” (Ps. 42:12). So far from sin being pleasant, it is now felt as a cruel incubus, a crushing weight, and unendurable load. The soul is “heavy laden” (Matthew 11:28) and bowed down. A sense of guilt oppresses and the conscience cannot bear the weight of it. Nor is this experience restricted to our first conviction: it continues with more or less acuteness throughout the Christian’s life.

Second, our salvation from the pleasure of sin may be recognized by sin’s becoming bitter to us.

True, there are millions of unregenerate who are filled with remorse over the harvest reaped from their sowing of wild oats. Yet that is not hatred of sin, but dislike of its consequences—ruined health, squandered opportunities, financial straitness, or social disgrace. No, what we have reference to is that anguish of heart which ever marks the one the Spirit takes in hand. When the veil of delusion is removed and we see sin in the light of God’s countenance; when we are given a discovery of the depravity of our very nature, then we perceive that we are sunk in carnality and death. When sin is opened to us in all its secret workings, we are made to feel the vileness of our hypocrisy, self-righteousness, unbelief, impatience, and the utter filthiness of our hearts. And when the penitent soul views the sufferings of Christ, he can say with Job, “God maketh my heart soft” (23:16).

It is this experience which prepares the heart to go out after Christ: those that are whole need not a physician, but they that are quickened and convicted by the spirit are anxious to be relieved by the great Physician. “The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor and maketh rich; he bringeth low, and lifteth up” (1 Sam. 2:6-7). It is in this way that God slayeth our self righteousness, maketh poor and bringeth low—by making sin to be an intolerable burden and as bitter wormwood to us. There can be no saving faith till the soul is filled with evangelical repentance, and repentance is a godly sorrow for sin, a holy detestation of sin, a sincere purpose to forsake it. The Gospel calls upon men to repent of their sins, forsake their idols, and mortify their lusts, and thus it is utterly impossible for the Gospel to be a message of good tidings to those who are in love with sin and madly determined to perish rather than part with their idols.

Nor is this experience of sin’s becoming bitter to us limited to our first awakening—it continues in varying degrees, to the end of our earthly pilgrimage. The Christian suffers under temptations, is pained by Satan’s fiery assaults, and bleeds from the wounds inflicted by the evil he commits. It grieves him deeply that he makes such a wretched return unto God for His goodness, that he requites Christ so evilly for His dying love, that he responds so fitfully to the promptings of the Spirit. The wanderings of his mind when he desires to meditate upon the Word, the dullness of his heart when he seeks to pray, the worldly thoughts which invade his mind on the Holy Sabbath, the coldness of his affections towards the Redeemer, cause him to groan daily; all of which goes to evidence that sin has been made bitter to him. He no longer welcomes those intruding thoughts which take his mind off God: rather does he sorrow over them. But, “Blessed are they that mourn: for they shall be comforted: (Matthew 5:4).

Third, our salvation from the pleasure of sin may be recognized by the felt bondage which sin produces.

As it is not until a Divine faith is planted in the heart that we become aware of our native and inveterate unbelief, so it is not until God saves us from the love of sin that we are conscious of the fetters it has placed around us. Then it is we discover that we are “without strength,” unable to do anything pleasing to God, incapable of running the race set before us. A Divinely drawn picture of the saved soul’s felt bondage is to be found in Rom. 7: “For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me, but how to perform that which is good I find not. For the good that I would, I do not; but the evil which I would not, that I do . . . For I delight in the law of God after the inward man: but I see another law in my members, waning against the law of my mind, and bringing me into captivity to the law of sin” (vs. 18, 19, 22, 23). And what is the sequel? this the agonizing cry “O wretched man that I am! who shall deliver me from the body of this death?” If that be the sincere lamentation of your heart, then God has saved you from the pleasure of sin.

Let it be pointed out though, that salvation from the love of sin is felt and evidenced in varying degrees by different Christians…

…and in different periods in the life of the same Christian, according to the measure of grace which God bestows, and according as that grace is active and operative. Some seem to have a more intense hatred of sin in all its forms than do others, yet the principle of hating sin is found in all real Christians. Some Christians, rarely if ever, commit any deliberate and premeditated sins: more often they are tripped up, suddenly tempted (to be angry or tell a lie) and are overcome. But with others the case is quite otherwise: they— fearful to say—actually plan evil acts. If any one indignantly denies that such a thing is possible in a saint, and insists that such a character is a stranger to saving grace, we would remind him of David: was not the murder of Uriah definitely planned? This second class of Christians find it doubly hard to believe they have been saved from the love of sin.

Thoughts, Views and Apprehensions of the Early Church

downloadThe disciples, after the festival of Pentecost were now fully assured that Jesus was indeed the promised Messiah.

And so after waiting and receiving in Jerusalem the promise of the Holy Spirit, the Disciples now Apostles, quickly began to preach the Gospel; the glorious news of Jesus Christ and how he died to save man from sin.

Equally quickly, they were faced with the many souls that God was adding to His church. Think of it, here were preachers, newly out on their own, faced with hundreds, if not thousands of new believers –every day! Now, freshly minted, and out on their own, they were preaching, mentoring, pastoring, teaching and discipling –all the duties that are required for taking care of the new souls in the faith, and they were doing it with raw numbers we can hardly imagine.  And think of this, these newly appointed apostles were also facing with terrible persecutions. To consider even the physical logistics of shepherding all those hurting, displaced people; many of which were actually refugees is mind-blowing. So from this aspect, as well as the press of their evangelistic labors, we can understand full well why they had no time to write down their stories of those moments which they had had with Christ, or about their reminiscences of their communing with Him. Further, they also labored under one terrible misapprehension or misunderstanding. They believed that Jesus was coming speedily to earth again, to set up his eternal throne.

This mistake on the part of these new apostles, may be responsible for the lateness of the written Gospels; for they were written many years after Christ had ascended into heaven. And since it seems that many Christians believed, Apostles included, that Christ would speedily come again, they therefore, had little enough time to preach as it was, especially since their mission was to go out and make disciples of the entire world.

But this mindset, which we might deplore today, was perhaps also responsible for the magnificent courage with which those men, “that little band of humble, simple provincials,” exhibited as they created the Christian religion in the shadow of the cross. And also consider the Gospels, those beautiful Gospels we now have… well, when they were finally written, the writers who wrote them, under the aid of the Holy Spirit, were also able to use them to help to address the specific needs of the church which had arisen in the intervening years.

Undoubtedly, those brave men who were charged with leading this church, knew no fear. Nothing that the world could do frightened their souls. Everything appeared paltry, the world and its pleasures grow very dim in the light of the Cross, and their minds were set on nothing except Christ.

The activity of commerce, the enthusiasm of art, the gossip and tattle of the streets “these things were as dust to them. They had seen and spoken with a man risen from the dead. A risen spirit had assured them that prophecy was at last fulfilled. The end of the world had come upon them. Christ was risen from the dead. The King had come. Soon, very soon, the power of God would be made manifest to all nations, and to all peoples, throughout the whole world.

So our first view of Christianity is the spectacle of these earnest and loving disciples preaching Christ’s Gospel with the assurance that the end of the world had come.


Written by Newman Hall, LL.B.; D.D.
Edited for thought and sense.

Nails by Matt Reier, (c) IRI.
‘Jesus Christ and Him crucified,’ was the theme of the first Missionary of the Gospel to Europe.

The world was in a state of moral stagnation. Judaism, divinely ordained, having fulfilled its purpose, had become shell without kernel, body without life. Philosophy might be beautiful, but was powerless to purify. St. Paul, coming over from Asia to preach to Europe, proclaimed salvation for a ruined world through a Man who had been crucified as a malefactor, but whom the missionary affirmed to be the Son of God and the only Saviour. He asserted, not simply that this Benefactor had suffered martyrdom, but that this martyrdom was the grand object for which He lived, by which alone salvation was secured, without which mental culture, philosophy, ethics, cult, or creed could not avail to save mankind from sin, and give assurance of the favour of God and eternal life.

Jews, who were dwelling in every city, and to whom the missionary, as a Jew, made his first appeal, were offended by being told to recognize their promised Messiah in a poor mechanic, trained at no college, invested with no dignity, His chief followers poor fishermen, and Himself put to the most shameful death as a felon. That by Him alone, and not by their own Law of Moses, they could be saved, was to them a ‘stumbling-block.’

The Jews ‘required a sign'; a miracle so stupendous as to forbid all doubt. Their old religion had been thus certified. Christ performed many quiet miracles of benevolence on earth, but they demanded a ‘sign from heaven.’ When He fed the multitudes and raised Lazarus they thought that as a Leader He might supply His armies with food, heal the wounded, and restore the slain.

Then they wanted to make Him their king. But when He meekly submitted to be bound and condemned, they were disappointed, and in their provocation shouted, ‘Crucify Him!’ They wanted a carnal Christ, a worldly king: and so the cross became a symbol of delusion, disgrace, defeat, ‘a stumbling-block.’

Not less did it appear ‘to the Greek foolishness.’ They despised the Jews as a petty, bigoted, exclusive, troublesome tribe of barbarians, in a narrow strip of country, lost to view in the great Empire that ruled them. That a peasant member of this despised race was to be accepted by them as superior to their own Plato or Socrates, be honoured as Ruler as well as Teacher, be trusted as sole Saviour of men, and worshipped as the one and only true incarnation of the Deity –this, to the Greek, was the extravagance of ‘foolishness.’

Earliest records tell us that the people generally accounted those to be ‘fools who gave rank to One crucified.’ They said that ‘they who worshipped a crucified man deserved to hang on the cross they adore.’ In Rome is a fragment of plaster from the ruins of the barracks of the Praetorian guard which bears traces of a rough caricature, as if scratched by the point of a sword. On a cross is suspended the figure of a man with the head of an ass, before which a soldier is on his knees; and below is the inscription, ‘Aleximenos worships his god.’

The Apostolic Missionary was sober in his enthusiasm, and did not needlessly provoke opposition. ‘I am become all things to all men, that I may by all means save some’ (1 Cor. 9: 20-22). Unless essential to his mission, he would not emphasize what was likely to hinder it, and close the ears of those he came to teach. Did he therefore keep the fact of the Atoning Sacrifice in the background, or reserve it for future unfolding? On the contrary, he made it prominent, and at once.

It was his dominant theme, the message he felt directed by God to convey. Men might deride, oppose, persecute, but all the more boldly he proclaimed it, emblazoned it on his standard, gave it trumpet-voice, declaring to the cultured Corinthians ‘I determined not to know anything among you, save Jesus Christ and Him crucified’ (1 Cor. 2:2). This was his boast, not his shame. ‘Far be it from me to glory, save in the cross of our Lord Jesus Christ ‘ (Gal.6:14). The Jews might demand celestial signs, and the Greeks worldly wisdom, but he was determined to ‘preach Christ crucified,’ Christ the power of God, and the wisdom of God’ (1 Cor. 1: 22-25).

History, lauding its heroes of freedom, science, and religion, has taught us to honour rather than be ashamed of those who have endured suffering and scorn for the sake of principle. But that God, incarnated, should stoop so low; that nothing less than the cross should suffice for man’s salvation; that all classes should be placed on a common level, needing the same Atonement, by which the most degraded criminal will be accepted, side by side with the seemingly blameless religionist, on repentance and faith; and that whatever we do that is commendable is accepted on the basis of what Christ did and suffered –this is too humbling for human pride.

As breakers of law we are disposed to under-rate the claims of law. Sinners naturally make light of sin, framing excuses for it, sometimes defending it, lessening the peril of it, or altogether denying both its guilt and penalty. ‘The unsearchable riches of Christ,’ revealed in His sufferings on our behalf, imply a destitution on our part greater than we are willing to acknowledge. Are our stains of so deep a dye that ‘the blood of Jesus Christ’ is needed to cleanse us? Is our distance from God so great that we can only ‘be made nigh in the blood of Christ?’ Offence is thus taken at the doctrine of Atonement, which is either denied, or explained as one among other moral influences by which man’s sinfulness may be overcome, and he be reconciled to God by amendment of life. Thus salvation is regarded as self-reformation, and not as forgiveness through faith in Him who died for our sins.

Just a Bit O’ History… Psalm 67: A Prayer for Blessing and Thanksgiving

Psalm 67

prayerThksgThis psalm has been called by the ancient expositors ‘the Lord’s Prayer of the Old Testament.’

It has, like that of the New, seven divisions. The first three verses and last three are linked by a longer one in the middle, and the third and fifth are in the same words. It is by special distinction the missionary psalm.

In the year 1644, the Corporation (or City) of London invited the two Houses of Parliament to a grand banquet, in proof of the union of their cause, and in celebration of their victory. The Westminster Assembly of Divines and the Scottish Commissioners were also invited, and the festival was after the manner of that of Solomon at the dedication of the temple.

Stephen Marshall, a noted preacher of the day, selected for his text the appropriate words, 1 Chron. 12:38-40; and the spiritual provision seems to have reached a lavish expenditure not thought of in public feasts in our days.

Baillie gives a full description of the rejoicings, and tells how the feast ended with the singing of the 67th Psalm, Dr. Burgess reading the line, that all might take part, ‘a religious precedent,’ says a chronicler of the time, ‘worthy to be imitated by all godly Christians in both their public and private meetings.’


Psalm 67

1599 Geneva Bible

To him that excelleth on Neginoth. A Psalm or song.

God be merciful unto us, and bless us, and cause his face to shine among us. Selah
That they may know thy way upon earth, and thy saving health among all nations.
Let the people praise thee, O God: let all the people praise thee.
Let the people be glad and rejoice: for thou shalt judge the people righteously,
and govern the nations upon the earth.

Let the people praise thee, O God: let all the people praise thee.
Then shall the earth bring forth her increase, and God, even our God shall bless us.
God shall bless us, and all the ends of the earth shall fear him.

Written by John Ker, D. D.
Taken from, “The Psalms in History and Biography”
Edited for thought and sense.

The Necessity of the Atonement

Taken and Adapted from “God’s Way of Peace.”
Written by Horatius Bonar
Edited for thought and sense.

lamb-of-god[We live in a day where the death of Christ is being trivialized. What need was there for it? Why would an Almighty God be so barbaric as to require this death, and not just any death, but the death of the God-man, Jesus Christ, and what did it really accomplish in the salvation of humanity? It seems that every assault upon the Christian faith these days involves an attack upon what is now commonly described as the "Substitution theory." And while many of the other so-called modern theories seem new and "proper," they really antiquated or at least greatly modified from original form in most theological circles. Unfortunately, their echoes remain in popular religious thought, and further, they trouble many minds which have not learned to distinguish between the Christian fact and the theological theory with which the respective characteristics of the substitutionary and non-substitutionary theories are framed. The historic concepts of the Sacrificial Atonement are usually viewed within the framework of the Penal, Substitutionary aspects, and are thereby contrasted with the Merely Moral or Exemplary Theories of Propitiation; the same of which as is often set forth in Modern thought....  However, in this post, I wish to get back to the simple basics of what Jesus accomplished for man on the cross. And I am very unapologetic that I hold to the historic and orthodox Christian view of the necessity of the shedding of blood chosen by the Lamb of God which taketh away the sins of the world. --M.W.P]

“What is the special meaning of the blood, of which we read so much? How does it speak peace? How does it ‘purge the conscience from dead works?’ (Heb. 9:14) “What can blood have to do with the peace, the grace, and the righteousness of which we have been speaking?”

God has given the reason for the stress which he lays upon the blood; and, in understanding this, we get to the very bottom of the grounds of a sinner’s peace.

The sacrifices of old, from the days of Abel downward, furnishes us with the key to the meaning of the blood…

…and explain the necessity for its being “shed for the remission of sins.” “Not without blood” (Heb. 9:7) was the great truth taught by God from the beginning; the inscription which may be said to have been written on the gates of tabernacle and temple. For more than two thousand years, during the ages of the patriarchs, there was but one great sacrifice, – THE BURNT OFFERING. This, under the Mosaic service, was split into parts, – the peace-offering, trespass offering, sin offering, etc. In all of these, however, the essence of the original burnt offering was preserved, – by the blood and the fire, which were common to them all.

The blood, as the emblem of substitution, and the fire, as the symbol of God’s wrath upon the substitute, were seen in all the parts of Israel’s service; but especially in the daily burnt offering, the morning and evening lamb, which was the true continuation and representative of the old patriarchal burnt offering. It was to this that John referred when he said “Behold the Lamb of God, that taketh away the sin of the world” (John 1:29). Israel’s daily lamb was the kernel and core of all the Old Testament sacrifices; and it was its blood that carried them back to the primitive sacrifices, and forward to the blood of sprinkling that was to speak better things than that of Abel (Heb. 12:26).

In all these sacrifices the shedding of the blood was the infliction of death. The “blood was the life” (Lev. 17: 11, 14; Deut. 12:23); and the pouring out of the blood was the “pouring out of the soul” (Isa. 53:12). This blood shedding or life-taking was the payment of the penalty for sin; for it was threatened from the beginning, “In the day thou eatest thereof thou shalt surely die” (Gen. 2:17); and it is written, “The soul that sinneth, it shall die” (Ezek. 18:3); and again, “The wages of sin is death” (Rom. 7:23).

But the blood shedding of Israel’s sacrifices could not take sin away. It showed the way in which this was to be done, but it was in fact more a “remembrance of sins” (Heb. 10:3), than an expiation (Heb. 10:11). It said life must be given for life, ere sin can be pardoned; but then the continual repetition of the sacrifices showed that there was needed richer blood than Moriah’s altar was ever sprinkled with, and a more precious life than man could give.

The great blood-shedding has been accomplished; the better life has been presented; and the one death of the Son of God has done what all the deaths of old could never do. His one life was enough; his one dying paid the penalty; and God does not ask two lives, or two deaths, or two payments. “Christ was once offered to bear the sins of many” (Heb. 9:28). In that he died, he died unto sin once” (Rom. 6:10). “He offered one sacrifice for sins forever” (Heb. 10:12).

The “sprinkling of the blood” (Ex. 24:8), was the making use of the death, by putting it upon certain persons or things, so that these persons or things were counted to be dead, and, therefore, to have paid the law’s penalty. So long as they had not paid that penalty, they were counted unclean and unfit for God to look upon; but as soon as they had paid it, they were counted clean and fit for the service of God. Usually when we read of cleansing, we think merely of our common process of removing stains by water and soap. But this is not the figure meant in the application of the sacrifice. The blood cleanses, not like the prophet’s “nitre and much soap” (Jer. 2:22), but by making us partakers of the death of the Substitute. For what is it that makes us filthy before God? It is our guilt, our breach of law, and our being under sentence of death in consequence of our disobedience. We have not only done what God dislikes, but what his righteous law declares to be worthy of death. It is this sentence of death that separates us so completely from God, making it wrong for him to bless us, and perilous for us to go to him.

When thus covered all over with that guilt whose penalty is death, the blood is brought in by the great High Priest. That blood represents death; it is God’s expression for death. It is then sprinkled on us, and thus death, which is the law’s penalty, passes on us. We die. We undergo the sentence; and thus the guilt passes away. We are cleansed! The sin which was like scarlet becomes as snow; and that which was like crimson becomes as wool. It is thus that we make use of the blood of Christ in believing; for faith is just the sinner’s employing the blood. Believing what God has testified concerning this blood, we become one with Jesus in his death; and thus we are counted in law, and treated by God, as men who have paid the whole penalty, and so been “washed from their sins in his blood.”*

Such are the glad tidings of life, through him who died. They are tidings which tell us, not what we are to do, in order to be saved, but what He has done. This only can lay to rest the sinner’s fears; can “purge his conscience;” can make him feel as a thoroughly pardoned man. The right knowledge of God’s meaning in this sprinkling of the blood, is the only effectual way of removing the anxieties of the troubled soul, and introducing him into perfect peace.

The gospel is not the mere revelation of the heart of God in Christ Jesus.

In it the righteousness of God is specially manifested (Rom 1:17); and it is this revelation of the righteousness that makes it so truly “the power of God unto salvation” (Rom. 1:16). The blood shedding is God’s declaration of the righteousness of the love which he is pouring down upon the sons of men; it is the reconciliation of law and love; the condemnation of the sin and the acquittal of the sinner. As “without shedding of blood there is no remission” (Heb. 9:22); so the gospel announces that the blood has been shed by which remission flows; and now we know that “the Son of God is come” (I John 5:20), and that “the blood of Christ cleanses us from all sin” (I John 1:7). The conscience is satisfied. It feels that God’s grace is righteous grace, that his love is holy love. There it rests.

It is not by incarnation but by blood shedding that we are saved. The Christ of God is no mere expounder of wisdom; no mere deliverer or gracious benefactor; and they who think they have told the whole gospel, when they have spoken of Jesus revealing the love of God, do greatly err. If Christ be not the Substitute, he is nothing to the sinner. If he did not die as the Sinbearer, he has died in vain. Let us not be deceived on this point, nor misled by those who, when they announce Christ as the Deliverer, think they have preached the gospel. If I throw a rope to a drowning man, I am a deliverer. But is Christ no more than that? If I cast myself into the sea, and risk my life to save another, I am a deliverer. But is Christ no more? Did he but risk his life? The very essence of Christ’s deliverance is the substitution of Himself for us, his life for ours. He did not come to risk his life; he came to die! He did not redeem us by a little loss, a little sacrifice, a little labor, a little suffering, “He redeemed us to God by his blood” (Rev. 5:9); “the precious blood of Christ” (I Pet. 1:18). He gave all he had, even his life, for us. This is the kind of deliverance that awakens the happy song, “To him that loved us, and washed us from our sins in his own blood.”

The tendency of the world’s religion just now is, to reject the blood; and to glory in a gospel which needs no sacrifice, no “Lamb slain.” Thus, they go “in the way of Cain” (Jude 11). Cain refused the blood, and came to God without it. He would not own himself a sinner, condemned to die, and needing the death of another to save him. This was man’s open rejection of God’s own way of life. Foremost in this rejection of, what is profanely called by some scoffers, “the religion of the shambles,” we see the first murderer; and he who would not defile his altar with the blood of a lamb, pollutes the earth with his brother’s blood.

The heathen altars have been red with blood; and to this day they are the same. But these worshippers know not what they mean, in bringing that blood. It is associated only with vengeance in their minds; and they shed it, to appease the vengeance of their gods. But this is no recognition either of the love or the righteousness of God. “Fury is not in him;” whereas their altars speak only of fury. The blood which they bring is a denial both of righteousness and grace.

But look at Israel’s altars. There is blood; and they who bring it know the God to whom they come. They bring it in acknowledgment of their own guilt, but also of his pardoning love. They say, “I deserve death;” but let this death stand for mine; and let the love which otherwise could not reach me, by reason of guilt, now pour itself out on me.”

Inquiring soul!  Beware of Cain’s error on the one hand, in coming to God without blood…

…and beware of the heathen error on the other, in mistaking the meaning of the blood. Understand God’s mind and meaning, in “the precious blood” of his Son. Believe his testimony concerning it; so shall thy conscience be pacified, and thy soul find rest.

It is into Christ’s death, that we are baptized (Rom. 6:3), and hence the cross, which was the instrument of that death, is that in which we “glory” (Gal. 6:4). The cross is to us the payment of the sinner’s penalty, the extinction of the debt, and the tearing up of the bond or handwriting which was against us. And as the cross is the payment, so the resurrection is God’s receipt in full, for the whole sum, signed with his own hand. Our faith is not the completion of the payment, but the simple recognition on our part of the payment made by the Son of God. By this recognition, we become so one with Him who died and rose, that we are henceforth reckoned to be the parties who have paid he penalty, and treated as if it were we ourselves who had died.

Thus are we “justified from the sin,” and then made partakers of the righteousness of him, who was not only delivered for our offences, but who rose again for our justification.

Are You Wheat? Or, Are You Chaff?

Written by J. C. Ryle.
Adapted from, Two Classes

Edited for thought, sense and space.


.“His fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire.”

–Matt. 3:12



A SIMPLE question…

The question is a very serious one.  It is drawn from a verse of Scripture which I now place before your eyes: “His fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire” (Matt. 3:12).  The words of that verse were spoken by John the Baptist, the Prophet of the Highest.  They are a prophecy about our Lord Jesus Christ, and a prophecy which has not yet been fulfilled.  They are a prophecy which we shall all see fulfilled one day, and God alone knows how soon.

I invite everyone to consider the great truths which this verse contains. Listen, before you begin once more your appointed path of duty.  Listen, before you start once more on some round of business.  Listen, before you plunge once more into some course of useless idleness and folly.  Listen to one who loves your soul, and would desire to help to save it, or draw it nearer to Christ.  Who knows what a day may bring forth? Who can tell whether you will live to see to-morrow?

Let us look at the two great classes into which this world may be divided.

There are only two classes of people in the world in the sight of God, and both are mentioned in the text which I have already quoted in this paper. There are those who are called the wheat, and there are those who are called the chaff.

Viewed with the eye of man, the earth contains many different sorts of inhabitants.  Viewed with the eye of God, it only contains two.  Man’s eye looks at the outward appearance:—this is all he thinks of.  The eye of God looks at the heart:—this is the only part of which He takes any account.  And tried by the state of their hearts, there are but two classes into which people can be divided:—either they are wheat, or they are chaff.

Who are the wheat in the world? 

The wheat means all men and women who are believers in the Lord Jesus Christ,—all who are led by the Holy Spirit,—all who have felt themselves sinners, and fled for refuge to the salvation offered in the Gospel, —all who love the Lord Jesus and live to the Lord Jesus, and serve the Lord Jesus,—all who have taken Christ for their only confidence, and the Bible for their only guide, and regard sin as their deadliest enemy and look to heaven as their only home.  All such, of every Church, name, nation, people, and tongue,—of every rank, station, condition, and degree,—all such are God’s wheat.

Show me people of this kind anywhere, and I know what they are.  I know not that they and I may agree in all particulars, but I see in them the handiwork of the King of kings, and I ask no more.  I know not whence they came, and where they found their religion; but I know where they are going, and that is enough for me. They are the children of my Father in heaven.  They are part of His wheat.

All such, though sinful and vile, and unworthy in their own eyes, are the precious part of mankind.  They are the sons and daughters of God the Father.  They are the delight of God the Son.  They are the habitation of God the Spirit.  The Father beholds no iniquity in them:—they are the members of His dear Son’s body: in Him He sees them, and is well pleased.  The Lord Jesus discerns in them the fruit of His own travail and work upon the cross, and is well satisfied.  The Holy Ghost regards them as spiritual temples which He Himself has reared, and rejoices over them.  In a word, they are the wheat of the earth.

Who are the chaff in the world? 

The chaff means all men and women who have no saving faith in Christ, and no sanctification of the Spirit, whosoever they may be.  Some of them perhaps are infidels, and some are formal Christians.  Some are sneering Sadducees, and some self-righteous Pharisees.  Some of them make a point of keeping up a kind of Sunday religion, and others are utterly careless of everything except their own pleasure and the world.  But all alike, who have the two great marks already mentioned—no faith and no sanctification,—all such are chaff.  From Paine and Voltaire to the dead Churchman who can think of nothing but outward ceremonies,—from Julian and Porphyry to the unconverted admirer of sermons in the present day,—all, all are standing in one rank before God: all, all are chaff

They bring no glory to God the Father.  They honour not the Son, and so do not honour the Father that sent Him.  They neglect that mighty salvation which countless millions of angels admire.  They disobey that Word which was graciously written for their learning.  They listen not to the voice of Him who condescended to leave heaven and die for their sins.  They pay no tribute of service and affection to Him who gave them life, and breath, and all things.  And therefore God takes no pleasure in them.  He pities them, but He reckons them no better than chaff.

Yes! you may have rare intellectual gifts, and high mental attainments: you may sway kingdoms by your counsel, move millions by your pen, or keep crowds in breathless attention by your tongue; but if you have never submitted yourselves to the yoke of Christ, and never honoured His Gospel by heartfelt reception of it, you are nothing in His sight.  Natural gifts without grace are like a row of cyphers without a unit before them: they look big, but they are of no value.  The meanest insect that crawls is a nobler being than you are: it fills its place in creation, and glorifies its Maker with all its power, and you do not.  You do not honour God with heart, and will, and intellect, and members, which are all His  You invert His order and arrangement, and live as if time was of more importance than eternity, and body better than soul.  You dare to neglect God’s greatest gift,—His own incarnate Son.  You are cold about that subject which fills all heaven with hallelujahs.  And so long as this is the case, you belong to the worthless part of mankind.  You are the chaff of the earth.

Let this thought be graven deeply in your mind, whatever else you forget.  Remember there are only two sorts of people in the world.  There are wheat, and there are chaff.

I know well the world dislikes this way of dividing professing Christians.  The world tries hard to fancy there are three sorts of people, and not two.  To be very good and very strict does not suit the world:—they cannot, will not be saints.  To have no religion at all does not suit the world:—it would not be respectable;—”Thank God,” they will say, “we are not so bad as that.”  But to have religion enough to be saved, and yet not go into extremes,—to be sufficiently good, and yet not be peculiar,—to have a quiet, easy-going, moderate kind of Christianity, and go comfortably to heaven after all,— this is the world’s favourite idea.  There is a third class,—a safe middle class,—and in this middle class the majority of men persuade themselves, they will be found.

There were two classes in the day of Noah’s flood, those who were inside the ark, and those who were without;—two in the parable of the Gospel net, those who are called the good fish, and those who are called the bad; —two in the parable of the ten virgins, those who are described as wise, and those who are described as foolish;—two in the account of the judgment day, the sheep and the goats;—two sides of the throne, the right hand and the left;—two abodes when the last sentence has been passed, heaven and hell.

You attend church, perhaps.  You like good people.  You can distinguish between good preaching and bad. You think Protestantism true, and support it cordially.  You subscribe to religious societies.  You attend religious meetings.  You sometimes read religious books.  It is well: it is very well.  It is good: it is all very good.  It is more than can be said of many.  But still this is not a straightforward answer to my question,—Are you wheat or are you chaff?

Have you been born again?  Are you a new creature? Have you put off the old man, and put on the new?  Have you ever felt your sins, and repented of them?  Are you looking simply to Christ for pardon and life eternal?  Do you love Christ?  Do you serve Christ? Do you loathe heart-sins, and fight against them?  Do you long for perfect holiness, and follow hard after it?  Have you come out from the world?  Do you delight in the Bible?  Do you wrestle in prayer?  Do you love Christ’s people?  Do you try to do good to the world?  Are you vile in your own eyes, and willing to take the lowest place?  Are you a Christian in business, tastes, tempers, and daily private habits,—on week-days, and by your own fireside? 

Oh, think, think, think on these things, and then perhaps you will be better able to tell the state of your soul.