Monday, May 07, 2012


"Who died for us." (l Thessalonians 1:10)

THE Saviour died for sinners, taught to view Themselves of scarlet and of crimson hue, And surely none more filthy or more base, Than they elected of eternal grace, Completed, perfected, [before] time began, Cleans'd in the life-blood of the Son of man.

The Saviour died, and full atonement made, For foul transgressions on his person laid; His people's scape-goat he became, and bore Far in the desert, to defile no more, The whole enormous and appalling sum Of Jacob's crimes, past, present, and to come.

The Saviour died, his vesture stained with blood, And thus exposed to wrath's devouring flood; In imputation's purple robe arrayed, What matchless love the dying Lamb displayed! Himself immaculate, distinct from guile, To stand accursed, the vilest of the vile.

The Saviour died, (stupendous act of grace!) Nor shunn'd the hidings of his Father's face; Breasting alone the fearful storm of wrath, That bore the avenger on his bloody path; Enduring sin's concentred curse and shame, To shield the objects of his love from blame.

The Saviour died! He gasped and groaned for me, All black and infamous beyond degree; A fiend-like rebel, that resists control With brazen brow and adamantine soul; Yet, though I thus an ingrate monster prove, His loving-kindness doth he never remove.

The Saviour died! Oh, may I love the cross! Counting the pleasures of the worldling dross; Esteeming vain earth's most exalted things, The pride of nobles, and the pomp of kings; Abasing intellect, nor ever boast, Unmoved thereto by God the Holy Ghost.

Gospel Standard - 1836


"The Lord hath laid upon him the iniquity of us all." (Isaiah 53:6)

All we like wandering sheep have stray'd; And yet on him the Lord hath laid The iniquity of all; O most amazing act of grace; Lord, that we may its meaning trace, On thee for help we call.

What sense is by the word convey'd, On him the Lord our sins HATH LAID? We such a LAYING show; That his believing people ne'er Can possibly the burden bear, Or condemnation know.

For laid on him, and yet on them, The weakest judgment must condemn; No substitution here; In his own body on the tree, The sins of all his people see, He actually did bear.

The Lord hath done it then 'tis true; It can be in no other view, Than that we have survey'd; For act conditional is none; The thought shows it may be undone, This act be frustrate made.

Making provision bringing man, But into such a state he can, Or only may be saved; Nothing vicarious appears, Not thus our sins our Jesus bears, Such notions vain be wav'd.

INIQUITY most vile, tho' sin Defiled him not, without, within, Holy and harmless he! Yet that accursed deadly thing, On him did imputation bring, That his redeem'd might be.

The iniquity, and OF US ALL, Of those who perished in the fall? O no, but ALL OF US; OF US, thro' God to whom of Him, He saves his people from their sin; The word reveals it thus.

ON HIM, Immanuel God with us, Truly divine and human thus The mighty Lord we name! For Godhead merely could not die, Nor could mere mortal satisfy The law's tremendous claim.

The iniquity ON HIM was laid, He a sin offering was made; O what stupendous grace! Made sin for us (what love) that we, The righteousness of God might be, In him, and see his face.

ON HIM iniquity, and see, Able to bear it all till he Had justice satisfied; Till he had made an end of sin, And righteousness had usher'din, And it is finish'd cried.

Our sins on Jesus still? Oh no! The bond is cancelled now, and so He sits upon his throne! As surely as their debt's discharged Shall the poor prisoners be enlarged,, Salvation by them known.

Our sins laid on our Jesus, he The travail of his soul shall see, And satisfied remain; Salvation to our God we sing, And to the Spirit glory bring, And to the Lamb once slain.

By A-T.T. - Manchester - Gospel Standard - 1836.

Wednesday, May 02, 2012


"Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married toanother man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God." (Romans 7:1-4) -------------------- If a man by the Holy Spirit, and regenerating grace and favour of God, be under grace, and so under the law of faith, he is not, nor can he be under the law of works at the same time; even so the natural man being under the law of works, cannot be under grace and the law of faith at the same time. And a man's duties and obligations, both in the nature and extent of them, are prescribed and determined by the law that he is under. The truth of this, I consider the apostle most clearly sets forth, by comparing the law that the soul is under to a husband, and the soul to be bound to the law exclusively under which it is; and so much so, that the soul must be dead to the one law, before it can be under the other, either in a way of obligation or of privilege, (see Romans 7) so that every natural man is under the law of works, and is bound thereby exclusively to it, as a woman is bound by the law of her husband to him exclusively, so long as he lives. And while we receive this apostolic argument in the force of infallible truth, it must fairly amount to this, that it can no more be the natural man's duty under the law of works, by the law of faith to believe unto salvation, than it is a woman's duty to think of, yield her person and affections to, and secure to herself, a second husband before her first be dead; she having no liberty whatever from her first obligations, nor another husband any demand whatever, till she be freed from her first husband; and then by marriage only to another, does she come under the new obligations to a second husband. But no natural man is dead to the law of works by the body of Christ, and consequently is not married to Christ: and so neither Christian duties nor privileges are his province or his property; but to keep the whole law of works, and be as naturally pure as Adam was at the first, or death eternal is all that belongs to him as a sinful natural man. By John Foreman