Tag Archives: The Primal Fault

The Divine Tension

One of the things we know as a result of the primal fault (we wrote of this in one of our earlier blog entries) is that our world requires substantial ordering.  A house requires regular maintenance.  A garden must be tended. It must be watered and weeded.  Left to itself it quickly goes to grass.

Now, certain Scriptures are very beautiful with the idea that the Christian life is simply a matter of leaving it all to God.  We rest in God.  Our salvation is secure.  We are appointed, not to wrath, but to obtain salvation (1 Thes. 5.9).  We are chosen to salvation (2 Thes. 2.13).  We are predestined (Rom. 8.29).  God will work all things according to the counsel of His own will (Eph. 1.11).  We are born again.  We are free spirits.  Our lives are like the wind that “bloweth where it listeth,” that is, wherever it wants to blow in the great sky of God.

This is beautiful truth.  On the one hand the Christian life is to be nature to us—the beautiful nature of the new creation Man born of the Spirit and borne along in the Wind of God.  But there are other scriptures that show the Christian life requires diligent and continued discipline, which if we are not careful to maintain, leads to our ruin.  Like the garden, we must be continually cultivating, watering, and rooting out weeds.  Or we too go to grass.

We find these two opposites all over Scripture, and people are chronically arguing over which is the right view—God’s sovereignty or man’s responsibility.  In fact I believe that both are held in play by what I like to call the divine tension.  The string on a musical instrument is held between two fixed points; if it is slack, if it is not held in perfect tension, it is useless.  You can’t make music on strings that are not held in tension.

Great arguments rage over whether Calvinism is the right doctrine, or Ariminianism.  Are we unconditionally elect, and there’s nothing we can do about it one way or the other?  Or do we ourselves have a part to play in our salvation?  It’s wonderful truth that God “hath chosen us in Him (in Christ) before the foundation of the world that we should be holy and without blame before Him” (Eph.  1.4).  Or in another place: “Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit…” (Jn. 15.16).  There are times when we need to lean heavily on this truth—in times of great trial and difficulty, or perhaps failure.  In a time of failure the Devil will be quick to assure us God is through with us now.  But we arm ourselves with this truth—that God in His own wisdom and grace has chosen us from before the foundation of the world—and we know that He that hath begun a good work in us will perfect it unto the day of Christ.

But then the divine tension comes into play.  When we get slack and presume in spite of our slackness that we are predestined and all is well with us, we are in deep trouble.  We must pay heed to what Peter says.  I may be called and chosen, but Peter says, “Give diligence to make your calling and election sure…” (1 Pt. 1.10).  There are times when not doing this could result in total shipwreck.

Paul says in one place, “We have the mind of Christ” (1 Cor. 2.16).  How wonderful—a mind filled with the very thoughts of God.  But then Peter calls us to “gird up the loins of your mind” (1 Pt. 1.13).  This is speaking of spiritual discipline in the thought life.  If we are not girding up the loins of our mind we will find our thoughts flowing all over the place and we will be in trouble.

In another place Paul says, “Work out your own salvation with fear and trembling…”  Why would this be necessary if it is all up to God?  Obviously we have a critical part to play in our own salvation.  But Paul goes on, “…for it is God that worketh in you both to will and to do of His good pleasure” (Phil. 2.12,13).  Ah, you say, if it is God who is working in me both the willing and the doing, why do I have to work out my own salvation?  It’s because of this divine tension.  The Christian life is not a passive walk.  We have a vital part to play in the working out of our salvation.

But don’t forget that our working must be God’s own working.  Otherwise we quickly degenerate into striving.  Really, it’s no use trying to separate these two facets of truth.  It’s the divine tension.  Yes, we are to work out our own salvation.  But our work must be God’s own working.  Jesus says:

Come unto Me all ye that labour and are heavy laden, and I will give you rest.  Take My yoke upon you, and learn of (from) Me, for I am meek and lowly in heart, and ye shall find rest unto your souls.  For My yoke is easy and My burden is light (Mt. 11.28-30).

Notice here the two kinds of burdens—those which are our own initiative, our own labour: “all ye that labour,” and those that are put upon us by outward circumstance or others: “and are heavy laden.”  (The first is active, the second passive.)  We are not to get our shoulder under either of these types of burdens.

But yes, we are to labour—but only in that which is the Lord’s own labour, only in the yoke of the Lord… in which Jesus says we will find rest.  We are not debtors to any other labour, and we must discipline ourselves not to get involved in any of it.  We must abide in the yoke of the Lord—working together with Him, and at the same time resting in the Lord.

It’s the divine tension.  Let us learn to accept it.  We’ll find ourselves playing beautiful music to the Lord on our instrument of ten strings.

The Primal Motive—Love

The words “born again” get tossed around pretty carelessly these days. What is the evidence one is born again, and therefore involved in the reversal of the primal fault?

Love.

We have this from the apostle Peter:

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:
Being born again not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever (1 Pt 1.22,23).

Peter says the evidence we are born again is that we love one another with a pure heart—and fervently.  This is the identifying characteristic of those who are born again, and moving in an eternal realm now.  Much is made of “eternal life” being the portion of the born again.  Rightly so—they are born again not of corruptible seed, but of incorruptible, of the word of God that liveth and abideth forever.  But see how eternal life and love are inseparably linked together?  The law of eternal life is love.

This from the apostle John:

We know that we have passed from death to life, because we love the brethren.  He that loveth not his brother abideth in death.
Whosoever hateth his brother is a murderer, and ye know that no murderer hath eternal life abiding in Him (1 Jn. 3.14,15).

The evidence of eternal life, that we are living and moving no longer in the corruptible realm of the lusts of the flesh, but in the incorruptible realm of the Word of God, is that we walk in love…

…Being born again not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.

“For all flesh is as grass,” Peter continues…

…and all the glory of man is as the flower of grass.  The grass withereth, and the flower thereof falleth away;
But the word of the Lord endureth forever.  And this is the word which by the Gospel is preached unto you (1 Pt. 1.24,25).

This is quite something.  How short-sighted we humans are when it comes to taking the measure of our days.  All flesh—all mankind—is grass.  How enduring is the blade of grass?  And what of all the great works we boast ourselves in?  All the greatest achievements of man, all his great works, all his finest art and music—all his glory—Beethoven, Shakespeare, Leonardo da Vinci—it is all the flower of the grass that today is, and tomorrow is gone.

For the wind passeth over it, and it is gone…

But the word of the Lord endures forever.

And so while they are in this world, the wise, motivated by love, sow the eternal word of God.  They sow to the Spirit.  This creation is in bondage to a law of corruption, but in those who sow to the Spirit a very different principle is at work, a very different law.  Life everlasting is resurrection life—life that renews itself, rejuvenates itself, like the eagle’s.  It is indestructible, indissoluble.  Whatever comes against this life only causes it to flourish.  It is life that increases, that grows, that gets better… whatever comes against it.    For, “though our outward man perish, yet the inward man is renewed day by day” (2 Cor. 2.16).

Yes it’s true—we do not yet see the full outworking of what Christ accomplished at Calvary when He dealt with the primal fault right there and then.  But the law of the Spirit of life in Christ Jesus continues to work in those who are in Christ Jesus, though even yet we have scarcely tapped the potential of this powerful law.  But it is at work—at least in a measure—in the spirit, in the soul.  It will yet come to full expression in us.  Ultimately it will change even our mortal bodies (Rom. 8.23, 1 Cor. 15.51-55)…

…And the whole creation around us.  There is a law of increasing entropy at work in our world.  Not only in nature, but in the world of man, where moral decay is rampant now.  But there is also another law at work in this world of ours—a law that means a feast that mends in length, a kingdom that grows in strength, till ultimately… let’s go to the prophet Habakkuk to discover the ultimate outcome of it all:

Behold, is it not of the LORD of hosts that the people shall labour in the very fire, and the peoples shall weary themselves for very vanity (futility)? (Hab. 2.13).

That’s the insight of the ancient prophet Habakkuk, who saw the primal fault at work in God’s creation about 600 years before Paul the apostle wrote about it in Romans 8. In fact I wonder if Paul wasn’t thinking of Habakkuk’s words when he wrote in Romans 8 about the creation being subjected to futility.  All the labour of man to build himself a life without God… it’s complete futility.  It’s like labouring to build a house that’s already going up in flames.

But Habakkuk also saw the wondrous intent of God in subjecting His creation to futility like this.  God had a primal motive behind it all. God subjected the same “in hope,” as the apostle Paul wrote:

For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God (Rom. 8.20,21 New KJV).

And so eagle-eyed Habakkuk continued his prophecy:

For the earth shall be filled with the knowledge of the glory of the LORD as the waters cover the sea (Hab. 2.14).

As the waters cover the sea? This sin-ravaged world of ours being covered with the glory of the Lord as the waters cover the sea? Oh, what hope, what great and glorious hope! What compelling words! I incubate them within me, I keep them warm within me, as they keep me, in a world of dismal prospect. God subjected the creation to futility “in hope.”

How wondrous wise—the ways of God only wise!  Man, the creature God made to be the shining forth of His own glory… he sins against Him—the primal fault—and as a result the whole creation is brought into bondage to futility.  But behind it all a God of eternal purpose—and great love—is at work.  Behind it all there is a primal motive—love—the love of God as revealed in Christ Jesus our Lord at Calvary, and which continues to work in the children of His love, and which will yet fill all creation “far as the curse is found.”

I know… Christmas is over.  But I love this old and timeless hymn.  I sing it all year round whenever the Spirit inspires me. Joy to the world, the Lord is come…

Let’s sing a couple of the verses now.

No more let sin and sorrow reign,
Nor thorns infest the ground:
He comes to make His blessing flow
Far as the curse is found.
Far as the curse is found.
Far as, far as, the curse is found.

He rules the world with truth and grace,
And makes the nations prove
The glories of His righteousness
And wonders of His love,
And wonders of His love,
And wonders, and wonders, of His love.

Hallelujah!  There is more before us than there is behind us, beloved!

Love—The Primal Fault Remedied

Last time we talked of God’s eternal purpose in delivering His creation from the bondage of corruption—the primal fault.

For the creation was subjected to futility, not willingly, but by reason of Him who subjected it in hope:
Because the creation itself shall be delivered from the bondage of corruption into the glory of the liberty of the children of God (Rom. 8.20,21, New KJV).

What is this—the bondage of corruption?  A meaning springs to mind when we read the word corruption.  We think of the mafia getting into government or something like that.  But our present definitions of words will often mislead us when we take them into the Bible.  We must let the Bible itself define its words for us.  And the way the Bible uses the word corruption is very comprehensive.  This is the primal fault at work, both in the physical universe, and in the world of man.

Peter writes of the exceeding great and precious promises whereby we become “partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Pt. 1.4).  What is the divine nature?  Love.

And what is lust?  That’s another word whose meaning has changed over the centuries.  Peter is not talking specifically of sexual lust, which is the meaning of the word today, but of the whole range of self-centred desire.  (We will not take space here to talk of the difference between sexual lust and sexual desire between a man and a woman in the marriage relationship, which is honourable and undefiled, Heb. 13.4.)

Paul used the same word when he wrote in Romans 7:

I had not known lust except the law had said, Thou shalt not covet (same word: lust).   But sin taking occasion by the commandment wrought in me all manner of concupiscence (again same word: lust) (Rom. 7.7,8).

And so… “all manner of lust,” Paul says.  Not just sexual lust—but the whole range of sinful, selfish desire.  Where did this evil desire come from?  I believe it began in a heavenly realm when Lucifer began to covet the glory of God for himself.  But as far as the human family goes, it had its beginnings in the “lust” that the Serpent in his subtlety succeeded in awakening in Eve—a desire to be “as God, knowing good and evil” (Gen. 3.5).  The Serpent suggested to Eve that this was greatly to be desired, maliciously implying that God was keeping something good to Himself.  It was an attractive idea to Eve—being her own god, becoming the master of her own destiny, being independent of God, deciding for herself what is good and what is evil instead of having to depend on God for this.  It was—and still is—a fatal error.  For when Adam saw what Eve his bride had done he deliberately ate of the fruit of that tree himself, and, as federal head of the race, brought in death upon the whole family of man.

It all began with a “lust,” a desire that was not of God—the God of love.  Here, in one word is the remedy for the primal fault—love.

It was the love of God in Christ Jesus our Lord at Calvary that dealt with the primal fault.  It does not surprise us, then, to find Peter urging us (in order to escape the corruption that is in the world through lust) to become partakers of this divine nature—to add to our faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness… love.  For herein we discover ourselves in an everlasting kingdom, not a corruptible one—“the everlasting kingdom of our Lord and Saviour Jesus Christ.” I won’t quote the passage fully here, but I encourage you to go to your Bible and read it—prayerfully (2 Pt. 1.4-11).

Lust is self-centred desire.  It’s a very insidious thing.  It can be our motivation even in the pursuit of spiritual things—what I get out of it.  Its direction is ever inward and self-serving.  It’s about me and my advantage, my own interests—the opposite of love, the love of God, the Father’s love.

Love is motivation in an entirely different direction—Godward, outward, away from one’s self, to the benefit of others.  And this whatever the cost– even at the willing cost of our own lives, as our forerunner the Lord Jesus Christ showed us at Calvary.  It was love of God—and of His fellow man—that brought Jesus to His cross.  That same love working in our lives and motivating all we say and do will ultimately deliver the whole creation from its bondage to corruption—the corruption that is in the world through lust.

And so the apostle John exhorts us:

Love not the world, neither the things that are in the world.  If any man love the world, the love of the Father is not in him.
For all that is in the world: the lust of the flesh, and the lust of the eyes, and the pride of life is not of the Father, but is of the world.
And the world passeth away, and the lust thereof, but he that doeth the will of God abideth forever (1 Jn. 2.15-17).

Keep this passage in mind while we look again at that verse from Galatians we talked about in an earlier post.

He that soweth to the flesh shall of the flesh reap corruption, but he that soweth to the Spirit shall of the Spirit reap life everlasting.

Paul is contrasting two things—corruption, and life everlasting.  And it’s very interesting to note the context in which Paul says this.  He is speaking of doing good, of giving—God-centred, other-centred actions, not self-centred actions.  You sow to the flesh and it’s inevitable—you reap corruption, decay.  You sow your whole life to the flesh, to yourself—the fallen Adam nature ruled by the primal fault—and what do you have for your whole life’s labour?  Great or small it all comes to nothing.  For, “the world passeth away, and the lust thereof…”

…But he that doeth the will of God abideth forever.

Why is this?  Why is it that doing the will of God involves you in an eternal realm?  It’s because the word of the Lord by which we do the will of God, and by which we are born again, abideth forever.

And what is the evidence of this in our lives?  (Hint: it’s a one-word answer.)

…More next time. https://amendingfeast.org/2012/01/08/the-primal-motive-love/

The Primal Fault—A Law

Do you ever wonder why your vehicle keeps breaking down? Yes I understand—it’s a Ford.  But is there something more to this?  Why does your house continually need to be maintained?  The paint fades, the faucet leaks.  It would be wonderful—and very nice on the wallet—if you took your car in for an oil change and were told the oil was better now than it was 5,000 kilometres ago.  How wonderful if the shingles on the house just got better and better over the years.  But no, the car doesn’t get newer, and the oil in the engine deteriorates.  The shingles on the house wear out and need to be replaced.

Why is this?  Scientists tell us this is the result of a law—the Second Law of Thermodynamics, or the law of increasing entropy, in layman’s terms the process of deterioration or running down, or a trend to disorder, which is taking place all throughout the universe.  (We mention just in passing that this law shoots the theory of evolution completely full of holes.  Things are not evolving in this universe—it’s the other way around.)

I am a dunce when it comes to science, but this law arrested me in something I read years ago, and I wrote down a quote about it.  I am sorry I neglected to note the author.

There is a natural tendency, then, for all observed natural systems to go from order to disorder, towards increasing randomness.  This is true throughout the entire known universe both at the micro and macro levels.  The tendency is so invariant that it has never been known to fail.  It is a natural law—the Second Law of Thermodynamics.

Here is another quote I wrote down by science writer Isaac Asimov.

We can see the Second Law all about us.  We have to work hard to straighten a room, but left to itself it becomes a mess again very quickly and very easily.  Even if we never enter it, it becomes dusty and musty.  How difficult to maintain houses, and machinery, and our own bodies in perfect working order; how easy to let them deteriorate.

“In fact all we have to do is nothing,” Asimov continued, “and everything deteriorates, collapses, breaks down, wears out, all by itself—and that is what the Second Law is all about.”

I am not aware what scientist first formulated the Second Law of Thermodynamics.  But I know an apostle who nailed it down a long time ago, calling it “the law of sin and death.”  This is “the primal fault” I mentioned last time.

Question.  If Jesus Christ dealt with the primal fault at Calvary, why is the primal fault still very much at work in our world—and in fact is obviously getting worse?  The earth is waxing old as a garment before our very eyes.  And (same question continued) if Paul called Christ “the last Adam” (1 Cor. 15.45), how is it that many millions of Adams have walked the earth since His death on Calvary’s cross?

Short Answer:  It’s because God has an eternal purpose that is still unfolding—a mystery that is still in the process of being unveiled.  It was by man that the primal fault was introduced into the world, and it is by a Man that its reversal is to be fully effected.

For since by man came death, by man came also the resurrection of the dead (1 Cor. 15.21).

That Man by whom resurrection came has a Head… and feet.  And though now we see not yet all things put under His feet, God will yet put all things under this Man’s feet till the last enemy, even death, is put under His feet (Heb. 2.8,9, 1 Cor. 15.25-27).  And so we are awakened as to our part in all this, the wondrous mystery of Christ—a many-membered Man—through whom God will yet deliver a groaning creation.

The Bible tells us that “the creation was subjected to futility, not willingly, but by reason of Him who subjected it in hope…” (Rom. 8.20 New KJV).  In two or three places the Bible hints that disorder entered God’s universe in a spiritual dimension prior to the creation story that is given to us in the first three chapters of Genesis.  But it was when Adam sinned in the Garden that God—reluctantly—placed a curse on the whole creation—this law of entropy that we see all around us.  There is a primal fault.  All things deteriorate over time.  They decay.  They atrophy.  They go into corruption.  They die.  Not only in the physical universe, but also in the world of man—especially in the world of man—in all the ways and works of man.  And nothing man has ever done or can do is able to change this law.  It rains into the sea, and still the sea is salt.

This has caused wise men to despair, and rightly so.  If only we too had such wisdom, and despaired, and then cried out in our despair, as this same apostle I mentioned did.

“Oh wretched man that I am,” he cried out.  “Who shall deliver me from the body of this death?”

Who?  God, through Jesus Christ our Lord!  Paul discovered (by revelation) that the God who had subjected His creation to futility had later introduced another law into His universe, the result of the Cross of Calvary.  Oh, how Paul thanked God for this!  Let us too thank God—and let the words we are reading arrest us.  It is a law that liberates from the law of sin and death.

For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death (Rom. 8.2).

Can mortal eyes actually be reading such words?  Can this actually be true?  You meant there is a law that to obey, to walk in, triumphs over the working of the primal fault?

Yes!  When Jesus Christ died on Calvary’s cross He there and then dealt with the primal fault—sin in the heart of man.

It was by His death that the primal fault was dealt with.

But it is by His life that the fix is manifested.  This is where you and I come in.

For if when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved by His life (Rom. 5.10).

How are we saved by His life?  Paul is speaking here of the law of the Spirit of life in Christ Jesus.  This liberating law of life is working right now in those who are in Christ Jesus—in measure.  In its full working, those walking in this law will ultimately deliver a whole creation that was made subject to futility because of the sin of Adam.

Because the creation itself shall be delivered from the bondage of corruption into the glory of the liberty of the children of God (Rom. 8.21).

…More next time. https://amendingfeast.org/2012/01/06/love-the-primal-fault-remedied/

The Primal Fault

When I was in university back in the dark ages I used to read the poetry of A.E. Housman a lot. His poems fed a kind of melancholy in my heart, something I found I could further nourish by exercising my right elbow.  I would often dwell on one of Housman’s lines: “I a stranger and afraid in a world I never made.” I had a friend back then who knew I liked Housman, and one day he gave me a book of Housman’s poetry. I still have that book, which contains a poem I’ve long since known by heart.

Stars, I have seen them fall,
But when they drop and die
No star is lost at all
From all the star-sown sky.
The toil of all that be
Helps not the primal fault;
It rains into the sea,
And still the sea is salt.

This sad but perceptive theme runs through all of Housman’s poetry—the meaninglessness of life, the futility of it all.  I think Housman and King Solomon of old, along with myself back then… the three of us would have enjoyed each other’s company, nodding sadly together and consoling ourselves with mournful reflections. “Vanity of vanities, saith the Preacher, all is vanity,” mourned Solomon. That is to say, all is futile, meaningless, a striving after wind. There is a primal fault in this world, and the toil of all that be never deals with that primal fault. All that man has ever done, all he is still doing, all his achievements in all the fields of human endeavour—it is all just rain into an unchanged sea of salt.

There is wisdom in this understanding, important wisdom, and I wish more people realized this—though it will leave those who probe it very troubled about life, as it did Housman, and Solomon—and myself. There was an inward emptiness in me that could not be filled with the things I sought to fill it with. Though I tried hard enough. Was it I that Housman had in mind when he wrote the following poem?

Could man be drunk for ever
With liquor, love, or fights,
Lief should I rouse at morning
And lief lie down of nights.
But men at whiles are sober
And think by fits and starts,
And if they think, they fasten
Their hands upon their hearts.

Lief: it’s an archaic word meaning willing, glad. If you could live this kind of dissolute life forever—eating and drinking and making merry—you’d be glad to get up in the morning to pursue it all again, and glad to lie down at night. But you can’t be drunk forever. There are times when you are sober. That was my problem—those thinking times. And my hand would go to my heart. You mean you live your little moment of life and then you die? And that’s all there is? You are here but for a fleeting moment and then “man goeth to his long home,” as Solomon called the grave? How is there any meaning in a world like this?

It’s very sad that Solomon, perceptive as he was as to the real state of things “under the sun” apparently never saw the hope for which God had made Israel the custodians of His oracles. Perhaps there is a reason for this; the story of Solomon is one of the most tragic in the Bible. He has the reputation for being the man God endowed with profound wisdom. He himself in later life thought otherwise. It was no doubt himself he had in mind when he spoke of “an old and foolish king who will no more be admonished” (Eccles. 4.13).

A.E. Housman blamed God bitterly all his life for the world He had made. And he too went to his grave apparently never discovering that the God who subjected His universe to futility when Adam sinned back there in the Garden also did something else in His universe.

And I? Lord Jesus Christ… how is it that a very lost young man finally got down on his knees and came to benefit from that eternal moment at Calvary when the God who had subjected His universe to futility rectified the primal fault?

This year—2012—marks the fortieth year since that lost young man became a Christian, and a different kind of stranger in a world he never made. And as the years go by… in fact in the last five years or so the realization of this truth has hit home to me like never before… and I am not going to be able to adequately express the way I feel about this… but I am often… I am struggling for words here… I am transfixed by this… as I dwell on this and its ultimate implications… I am so thankful, but thankful is not a large enough word… I am more and more… utterly undone with gratitude… with the realization, the awareness, that the Lord Jesus Christ at Calvary DEALT WITH THE PRIMAL FAULT.

My fellow Christian, whatever your problems and troubles, do not despair. Know this and REJOICE… and my fellow man as well, whoever you are, wherever you may be in this troubled world of ours—do not despair. Believe, and REJOICE. When the Lord Jesus Christ hung bleeding on that Cross at Calvary and died, He dealt with the primal fault—sin in the heart of man—in your heart, and mine. He dealt with the primal fault. Sin. And sin’s consequence. Death.

It will yet be made manifest in our troubled broken world that this is so, and that what God accomplished in Christ at Calvary is the greatest thing that has ever happened in this universe.  Oh, there is so much more to enlarge upon about this. What an adventure of discovery I am now on!

And I am so grateful to You, dear Lord Jesus Christ. Whatever my troubles and problems and afflictions… Lord, I believe. It is well with my soul: You took the stripe at Calvary that healed the deep wound of sin in the heart of man… and in my own heart.

O happy day! O happy day! When Jesus washed my sins away…!

Next:  The Primal Fault– A Law  https://amendingfeast.org/2012/01/04/the-primal-fault-a-law

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