Podcasts about puritan

Today's Mystery: Reporter Albert Prince investigates the strange death of a respected Hartford meteorologist whose apparent chloroform overdose hides a deeply troubled private life. As Prince digs deeper into the scientist's bizarre occult interests and fractured marriage, he begins to suspect the quiet widow may know far more than she first admits.Original Radio Broadcast: October 18, 1950Originating in New YorkFeaturing Bob Dryden as Albert Prince.Also featuring Agnes Young, Amsie Strickland, Walter Greaza, and Luis Van Rooten.Support the show monthly at https://patreon.greatdetectives.netPatreon Supporter of the Day: Ian, Patreon supporter since August 2016.Support the show on a one-time basis at https://support.greatdetectives.netMail a donation to: Adam Graham, PO Box 15913, Boise, Idaho 83715Take the listener survey… https://survey.greatdetectives.netGive us a call 208-991-4783Follow us on Instagram at InstagramBecome one of our Facebook friendsFollow us on Twitter Twitter/XJoin us again tomorrow for another detective drama from the Golden Age of Radio.

History is usually told through the lens of famous men, but it's often that lesser-known figures deserve our closer attention. Such is the case with Philip Cary (fl. 1685–1710), a Particular Baptist minister in Dartmouth, England. Cary attended the General Assembly of Baptist churches in London in 1689, and his writings were commended in a letter from that esteemed association. This volume contains the complete works of Cary, published for the first time in 300 years. These three treatises were written to defend the distinctives of the Baptist tradition. In particular, he defended the doctrine of believer's baptism in dialogue with his friends and fellow-townsmen, the Puritan minister John Flavel, and a local physician, Richard Burthogge. Taylor Walls has written a substantial introduction in which we meet Philip Cary, and the reader is well-served by his survey of Cary's theology. Cary's view of the law and covenant theology reveal both his continuity and discontinuity with the broader Reformed tradition. Cary's labor was valued by Baptists in ages past and, after such a lengthy stay in dusty archives, is worthy of rediscovery in our day. Pick up your copy of the Works of Philip Cary here: https://www.particularbaptistbooks.com/product-page/the-works-of-philip-cary-1 For more information, visit CBTSeminary.org  

Most Americans trace "separation of church and state" to Thomas Jefferson. The real origin is 150 years earlier — a devout Puritan named Roger Williams who argued from scripture that the church needed protection from the state, not the other way around.Filmmaker Andrew Linn joins Doug Stuart to discuss his documentary Church and State: Roger Williams and the Founding of Freedom of Religion. They cover:Why the Puritans fled religious persecution and then replicated it in MassachusettsWilliams's two-table reading of the Ten Commandments and what it limits government from enforcingHis "garden and wilderness" metaphor: how state-church fusion corrupts the churchWhy religious liberty is a Christian idea — and why Christians should be its loudest defendersWhat Christian nationalism gets wrong, and what Williams already said about itAndrew Linn's documentary is free on Faith Channel, Fawesome TV, YouTube, and RedeemTV.com. churchandstatedoc.com Audio Production by Podsworth Media - https://podsworth.com Use code LCI50 for 50% off your first order at Podsworth.com to clean up your voice recordings and also support LCI!Full Podsworth Ad Read BEFORE & AFTER processing:https://youtu.be/vbsOEODpQGs  ★ Support this podcast ★

John Bunyan | St. Bernard | All Life's Adventures by Bosnow | Lute Player by Valentin de Boulogne | Find more at www.ryanbush.org

Isaiah 6:1-7 | David Clarkson | Among the Crescent Light by Anthem Falls | The North Cape by Moonlight by Peder Balke | Find more at www.ryanbush.org

Dear Church, Greetings to you all!You can watch the original YouTube version of this podcast here.Relevant email correspondence (anonymous) here.OUR STATEMENT & CONFESSION OF FAITH IS HERE.In this video I pluck up the courage to call the finest men and brothers in the land to repentance — the men of Puritan and Reformed tradition — who should be calling and leading and teaching the national Church to repentance, NOT leveraging a call to  national prayer to raise millions of pounds for their new building fund.May God have mercy on the Church who are currently as unfeeling as fat, (Psalm 119:70)Maranatha?

Hosea 6:1-3 | Samuel Rutherford | Do Not Forsake by Paul Kalazzi | Porte de la Reine at Aigues-Mortes by Jean-Frédéric Bazille | Find more at www.ryanbush.org

In this profound exploration of Matthew 21:40-46, Tony Arsenal and Jesse Schwamb unpack the Parable of the Wicked Tenants and its devastating indictment of Israel's religious leadership. The hosts navigate the complex theological terrain of kingdom transfer, covenant faithfulness, and the identity of God's people across redemptive history. With careful attention to the text's original context and its implications for the church today, they examine how Christ presents himself as the rejected cornerstone—the one upon whom people either fall in repentance or are crushed in judgment. This episode offers rich insights into supersessionism, the remnant theology of Romans 11, and the practical call for Christians to examine whether they're submitting to Christ as the true cornerstone or attempting to usurp his rightful place. Key Takeaways The Self-Condemning Verdict: The chief priests and Pharisees unknowingly pronounce judgment upon themselves when they declare the wicked tenants deserve destruction, demonstrating how the natural conscience can discern God's justice even when blind to personal complicity. Kingdom Transfer as Covenant Transition: The "taking away" of the kingdom represents not the abandonment of God's elect remnant but the historical-redemptive transition from the typological Old Covenant administration to the New Covenant church gathered from all nations. The Cornerstone's Double Judgment: Christ as the cornerstone presents two modes of encounter—those who fall upon him in repentance are broken but healed; those upon whom he falls in final judgment are ground to powder with no remedy. Visible vs. Invisible Church Distinction: The visible identification of God's people shifted from the geopolitical nation of Israel to the universal church, while the invisible elect have always been saved by grace through faith in the coming Messiah. Fear of Man vs. Fear of God: The Pharisees' restraint from seizing Jesus due to fear of the crowds (rather than fear of God) exemplifies how the wicked are dominated by human opinion rather than divine accountability. Infant Baptism and Covenant Community: The joyful inclusion of children in the visible covenant community through baptism reflects God's gracious promise sealed to those who contribute nothing to their own covenant status. Fruit-Bearing as Evidence: The "new tenants" are characterized not by works-righteousness but by evidential fruit—the genuine works that flow from "true and lively faith" worked by the Holy Spirit. Key Concepts The Irony of Self-Condemnation The theological and pastoral power of this parable reaches its climax when the religious leaders, failing to perceive themselves as the wicked tenants in Jesus's story, pronounce harsh judgment upon the hypothetical villains: "He will bring those wretches to a wretched end." This moment mirrors Nathan's confrontation of David after the Bathsheba affair, yet with a tragic difference—these leaders never experience David's repentance. Calvin observes that the natural conscience, even when blind to personal guilt, retains an "hidden impulse to identify with justice." The Pharisees demonstrate total depravity in high definition: they possess enough moral clarity to recognize egregious covenant-breaking in the abstract, yet remain entirely blind to their own embodiment of that very wickedness. This irony serves as both judgment and warning—we all possess an uncanny ability to see sin clearly everywhere except in the mirror. Kingdom Transfer: Covenant Continuity and Discontinuity The phrase "the kingdom of God will be taken away from you and given to a nation producing its fruit" requires careful theological handling to avoid both replacement theology (in its pejorative sense) and dispensational fragmentation. The Reformed understanding maintains covenant continuity: there has always been one people of God, defined not ethnically but by faith in the Messiah. What changes is the visible administration of the covenant. Under the Old Covenant, the visible church was largely coterminous with ethnic Israel—a geopolitical reality with boundaries, a zip code, and national identity. Under the New Covenant, the visible church explodes these ethnic and geographic boundaries, fulfilling God's promise to Abraham that "in your seed all nations will be blessed." This is not Plan B; it's the eschatological unveiling of what was always intended. The "breaking off of natural branches" (Romans 11) refers to covenant unfaithfulness resulting in exclusion from visible covenant privileges, while the faithful Jewish remnant—the apostles, early believers, and the ongoing elect from Israel—remain fully incorporated into the church. The vineyard hasn't been abandoned; it's been opened to "other tenants" who will render the proper fruit: Gentiles grafted in alongside believing Jews into the one olive tree of God's redemptive purposes. The Cornerstone: Salvation or Destruction Christ's invocation of Psalm 118:22—"the stone which the builders rejected has become the chief cornerstone"—followed by his dual judgment ("whoever falls on this stone will be broken...on whomever it falls, it will scatter him like dust") presents two exhaustive options for relating to Jesus. The cornerstone in ancient construction was the foundational stone by which all other stones found their proper alignment and orientation. To fall upon this stone willingly—in repentance, faith, and self-abandonment—is painful. It shatters pride, self-righteousness, and autonomy. But this breaking leads to healing, to being properly "squared" and aligned with reality as God has constructed it. The alternative is catastrophic: to have the cornerstone fall upon you in final eschatological judgment is to experience irreversible, total destruction—being "ground to powder" with no possibility of remedy. The practical application is urgent: we must examine ourselves continually to ensure we're not attempting to be our own cornerstone, measuring righteousness by our own standards, aligning the universe to ourselves rather than submitting to Christ as the measure of all things. Memorable Quotes "There's never a time where that righteousness is removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, as the faithful tenants when the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves?" — Tony Arsenal "The vineyard of God is still let out, the fruit is still demanded, the cornerstone is still laid. Blessed are they who receive him—and also get those babies into church." — Jesse Schwamb "This is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are not properly assigning the cornerstone its place... the whole thing is gonna crush you." — Tony Arsenal Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 492 of The Reformed Brotherhood. I'm Jesse.  [00:01:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:18] Jesse Schwamb: Hey brother.  [00:01:19] Parable Recap [00:01:19] Jesse Schwamb: Well, the time has finally come for us to close out our discussion in Matthew 21. This is the Parable of the Vine growers, and everybody should just go back and list everything we said so far, but I think here's how we could sum it up. Jesus's authority gets challenged and he sets a trap so beautiful that we should put it into a museum. He tells basically the religious bigwigs, this whole story where tenants speed up servants, they kill the air. They generally behave like it's an HOA literally run by the devil. And then he asks them this question, so what should the owner of the vineyard do And the chief priest. Chest puffed up. Basically shout out the answers to their own indictment. Smoke 'em. Give the vineyard to somebody who isn't garbage. Listen fellas, you just preached your own funeral. So in this we get to see this total depravity in 4K. Sovereign grace skips the credential gatekeepers and it lands on the tax collectors and the gentiles. They elect the vineyard, the self-righteous, get the rock. And we're gonna close out what all of that means, including probably not a small amount of talk about the kingdom being transferred, whatever that means, and maybe a little engrafting. Aah, Romans 11 style. It's all there for us. And that is what is coming up. [00:02:34] Affirmations Setup [00:02:34] Jesse Schwamb: Of course before we can do any of that, we can't even get there. Tony, before we do affirmations, denials, you and I both know it's our contractual obligation. It's what the people want all over the world. If we skip this, there will be some kind of riot revolt. So we gotta start there. Let's not get too excited yet. So I'm curious as always, are you affirming with something or you not against something for this episode?  [00:02:58] Tony Arsenal: I am, I'm affirming, uh, this is gonna be like people are gonna grow and roll their eyes a little bit.  [00:03:04] Infant Baptism Joy [00:03:04] Tony Arsenal: I'm affirming infant baptism today. We had a lovely infant baptism at church, um, and a couple recently had a child. Um, there's been, this was a kind of a particularly, um, poignant baptism. Um, the, the mother was in the hospital for several weeks before the baby was born, um, with some medical challenges, so was in. In the hospital. In the hospital for like, I want to say probably four weeks, which is a long time. Um, they have several other children, which makes it even harder. Um, and then, uh, then the baby was in the hospital for quite some time. He came a little early and then had some other issues. Um, and so this family was out of church for quite some time dealing with these health issues, and we, we all miss them very much. So it was a very sweet moment. Um, and it's just a, a good reminder, right? And, and the way our church does it is, you know, the pastor, the family comes up, they do vows, they do the baptism, but he calls all the children forward and the children come and sit, uh, right in the front row and they watch this all happen. Um. Which is, is very sweet. And you know, I, I went up there with Augie, and Augie was sitting on my lap and he was very, he was like super locked into this, this whole thing, which is, uh, which was nice to see. So I'm affirming infant baptism. It's a beautiful, beautiful picture of the gospel. Um, it's, it's God's promise being sealed to someone who contributes nothing to, um, to that promise contributes nothing to, uh, their own, um, position in the church or status in the church. They contribute nothing. Um, in most cases they're not even aware of what's going on. So I know not all of our listeners are, uh, are covenant infant Baptists, uh, type people. Um, so yes, I get it. You disagree, but there is something just sweet and beautiful, uh, even I think even for people who aren't quite sold on infant baptism. Um, and I think even sometimes for people who are kind of opposed to infant baptism, I think we've commented in the PA past that there's kind of this impulse that I think all Christian parents have that their children should be. Treated in a certain way that's different than how a non-Christian family treats their children. Right. Um, so there is kind of this instinct that the, there's, whether it's a formal status or just sort of a, a way of thinking about things, there is this impulse that the children of believers are somehow set apart in different, and of course, the, the Presbyterian Covenant Baptist, um, position would, would formalize that through the rite of baptism, uh, at least in part. So I'm affirming infant baptism, both theologically, but also just experimentally today. Like it was just, it was just a balm to my soul to see this, um. And like I said, the congregation has been praying for a long time for the health, uh, and the, the welfare of this family, um, and been, you know, doing meal trains and all the stuff that churches do. But it was, it was a very sweet moment, um, to see the pastor scoop this little baby up in his arms and be able to sort of introduce him to the church as the newest covenant member of the congregation. Uh, it was just a very nice moment. [00:05:59] Baptism Dedication Common Ground [00:05:59] Jesse Schwamb: I think you're right. We can all agree that there's something really beautiful about God growing his church, at least the visible church, through just the multiplicative effect of. People having children, there's something beautiful about that, and then welcoming them in an official way into your congregation, into your midst. Interestingly, in my church, there was a baby dedication today and I was also equally moved though like I would say the promises that were invoked during that time, the equipment's made are very different than what you might hear during kind of pedo infant baptism. You're right in that the spirit of this that is like a representation kind of bringing forward of the child to say he or she is part of us and we're making a commitment to raise them in admonition of the Lord is a really lovely thing. It's like a public recognition that God is providing a manifest blessing in our midst, and that he is growing and working out his church and he's doing it by just bringing new people into it who are being, who are the subjects of procreation. Creation itself, but procreation and how can you not be like, just excited about that. And, and also a little bit like it's also, and I'm not trying to denigrate any practice here, but also just on the face also super adorable. Like when you, when you see a pastor scoop up, like you said, a little child, whether that's to pray with them and dedication or to baptize them. Either way, it's super just like lovely and just pulls in your heartstrings. Yeah. In like this very spiritual way, not just in kind of an emotional kind of way.  [00:07:26] Tony Arsenal: Yeah. Yeah. And I, you know, I don't, I think, um, when I think back, you know, Augie's, obviously you know this, but Augie was dedicated, um, Addie was not. Um, but when I think back to the vows we took, when we dedicated Augie, there are some differences, but there's also a lot that's not different like the sure close to like, raise up your child in the church and to like, pray for them and set a good example. And then, and then the sort of reciprocal vows that the congregation typically takes, that the congregation will do what they can to support the family as they, they raise this child and the Lord. Um, you know, even in, even in a lot of contexts, like in the Presbyterian church, I'm in like prayers that this, this child would come to know Jesus and would, would come to confess the faith for themselves and become a full, you know, full communicate member of the church. Like, those things are all present. So as much as I think, um. As much as I wanna acknowledge that infant baptism or, or covenant, I, I say covenant baptism versus, um, sort of like baptist theology writ, large credo Baptist theology, which is covenantal, but differently covenantal in most cases. Right. Um, even though that is a dividing line, and I think like it's a real dividing line. There's a real division that exists and that there's good theological historical reasons why those divisions exist. There still is so much that is the same. Um, in terms of how Baptists and, and Presbyterians or however formed, you know, PR Christians, um, re reflect on and think about their children. There's some differences, but in terms of like. We all want our children to come to know Jesus. We all want their first memory to be worshiping in the church and loving the Lord. We, we don't want them to ever remember a time where the name of Christ was not on their lips as their savior. Um, all those things are the same and even the, the way we promise before God and, and primarily before God, but before others, even the way we promise to nourish them in, in right doctrine and nourish them in good teaching and bring them into the church and, and set a faithful example. All of those things are the same. So I I I, I never want to diminish the fact that there are differences 'cause there are real differences and there are important differences. But I also think we often sort of like. I think because we've talked about this before, like Reformed Baptists and Presbyterians are so close that we have to bicker over the things that are different. It's like you're, it's like when you fight with your brother on whose side of the room it's on. Like you're so close that you have to find the little things to really bicker about and then you really, really bicker about them. And I think that kind of like describes the, the Presbyterian Baptist divide in a lot of ways. I know there's a lot of people that would say like, Lutherans are closer to Presbyterians and those people are just, I dunno, they're just wrong. Um, on, on, maybe on baptism, they're, they're not wrong. But in terms of general theological principles, like, you know, Westminster Confession, London Baptists, confession, like, it, it's 95% the same content. Sure. Um, and 95% like the same confession, not just the same like words, but the same meaning of the words. And, um, so yeah. Anyway, that's my affirmation. Infant baptism. It was a joy. I was happy to see it. Um, uh, we have a ton of little, little babies in the, the church. It's funny 'cause another, another, um. A couple announced today that they were expecting, and we've, we've had basically pregnant women in the church for, you know, obviously like at least nine months if someone is still pregnant. But like we've had, we've had this like rotation of, of women delivering babies for like, at least, probably, at least 16, 18 months of, of constantly having people who are, are expecting, which is really a great joy to see. So I, I love it. I love the church. I love the Presbyterian church. Um, and this was just another great example of, of the beauty of, uh, a robust confessionalism and a robust presbyterianism. [00:11:08] Jesse Schwamb: The way in which you said that made it sound like you're about to make like a grand historical statement. Like, we've had pregnant people in the church since the first century.  [00:11:18] Tony Arsenal: Well, I mean that's probably true, but  [00:11:19] Jesse Schwamb: yeah, it definitely  [00:11:20] Tony Arsenal: true. Not, not our church. Our church has only been around, our particular church has only been around for like 10 years, so I'm sure there have been times during that period where there were not pregnant people  [00:11:29] Jesse Schwamb: pregnant. It just sounded like we were going all the way back as if like to, again emphasize and maybe this isn't, this is as fair statement, like how faithful God has been like from the beginning. There's always been. Pregnant lady Church. Look, look at how faithful God is.  [00:11:42] Mic Grabbing Babies [00:11:42] Jesse Schwamb: And, and this is true, I like to play this game when there is a baby dedication. I'm not sure what the sound system is like in your church, but often our, our pastors wear like the tiny little like Backstreet Boys style. It's probably outdated reference, but microphone that comes over the ear and to the mouth and it's very discreet. But the game I like to play is like once, once he takes the child for a time of dedication or specifically prayer, the, the goal is to see like how long before that baby goes for the mic. Because as soon as like a baby sees a mic right there, it's like, oh yeah, this is the best thing that's happened to me in my tiny little life.  [00:12:20] Tony Arsenal: Yeah, it's like an angler fish is really what it is. Yes. It's like that glowing bulb that just sits in front of its face and it's, the baby's just gotta grab it. [00:12:27] Jesse Schwamb: It's just too tempting. It's just too tempting. And I, and I love, you can tell like our pastors are really adept at being able to keep the prayer going and like discreetly maneuver the child, keep the child happy. It's, it's really an amazing thing. So altogether, I'm totally with you on so many levels. It's so good to see that happen in the church. And I'm with you on that. We gotta take joy in that For sure.  [00:12:48] Tony Arsenal: Yeah. Jesse, what do you got for us tonight?  [00:12:50] Book Breath Pick [00:12:50] Jesse Schwamb: Yeah, something that's entirely unlike everything you just said. Certainly. Well, maybe, I guess there is a large spiritual component to this, but it's, I would say, for me, totally unexpected book recommendation and I came across this 'cause it was recommended to me and a while back, the keen or the listener who's been with us for a really long time, or a member that we talked about the book or why we sleep, this book became for me, like the equivalent of that in a totally different kind of topic or genre. It's called breath. The New Signs of a Lost Art by James Nestor and it explores how the way that humans breathe profoundly affects our health, our performance, our longevity. It's a book that is filled with both science and pseudoscience, which the author is really good at distinguishing and calling you to think about those things. But it's really totally changed how I understand like this little pattern in Habits of breathing. And it's a really interesting book of course. Like he draws from a lot of like religious influences, including of course the Judeo-Christian one. And I think that it even drew me back to understanding how God created us. And he did in a very specific way that text's giving some great description to the breadth that he gives us and how he gives us that breath. So if you're looking, I guess, for a little bit of a read, so that might surprise you about something that you might thought was automatic and simple in life and also that might. Be able to bring you some recommendations on how to better your health. Again, we're not doctors, but we are routinely considered among the top 50 healthcare podcasts. Then I would say this would be an interesting book for you to check out.  [00:14:19] Tony Arsenal: Yeah. Yeah. I haven't read it, but it's been recommended to me and one of the, one of the takeaways, actually, I think it might have been my doctor, my my PCP who mentioned this to me is like, if you wanna improve your health drastically, like just make it a practice of breathing through your nose. Yes. Like something that simple and straightforward has pretty significant health impacts of like. Like the way that your brain processes breath when it comes through your nose, the way that like, there's more filtering that happens with breath, so the air that gets to your lungs is cleaner. There's just a lot of, um, I haven't read it. I've, I think I actually have it somewhere, but I have not read it yet. Um, I, I should, I should take a look at it. I, I've heard good things about it.  [00:15:01] Jesse Schwamb: At the very least, if you're a Christian, it'll cause you to marvel again. That's how beautifully complex God has made the human body and how it seems entirely impossible that anyone could even logically reasonably conclude that somehow we are just time plus matter, plus chance, and that all these things got worked out. I don't wanna spoil some of the punchline. A part of the book is about this. Breathe through your nose, which you might think was just kind of an innocuous decision. Breathe through your nose, breathe your mouth. How, how different could it be? They actually do an experiment where they plug their noses, the author and somebody else for, uh, several, like 10 days straight. And do all these these things under medical supervision to see what the impact is. And I'll leave you to read it so you can hear that. There's also something fascinating, absolutely fascinating about carbon dioxide and a study that's done where they actually have people inhale a little bit of carbon dioxide and what it does to the body. In other words, like the system that God has put into play to ensure that the body gets the kind of right amount of oxygen that it needs and how it functions when it's given the warning side of carbon dioxide, even when. Your lung capacity and your oxygen, your blood doesn't change. There's a fascinating section on that. So I didn't expect to be this interested in the book and generally I take a little time before I recommend a book. I finished this a couple weeks ago and I'm still thinking about it. So, and I'm trying to put some things into practice, including I try to do some running and for the longest time I just thought, well, when you run, like even at any like moderate speed, like you have to breathe through your mouth, this book challenges some of that. So lo and behold, I went out and started to try just a little bit to see if I could just breathe through my nose. It turns out it's totally possible, like all this time I just thought that was impossible, like God didn't make us that way, and it's actually improving how I feel when I run and the running that I'm able to do. So I am surprised, I, I'm shocked by all this, and it's just as simple as understanding breath. Who would've guessed.  [00:16:56] Tony Arsenal: Yeah. I mean, I've heard it's a great book. I, I, I. It never ceases to amaze that the, the more we look at the human body, the more we look at God's creation, the more we see the fingerprints of our creators. So not, not  [00:17:07] Jesse Schwamb: right.  [00:17:07] Tony Arsenal: Sounds like a great book. I can't recommend it from personal experience, uh, although I've heard very good things.  [00:17:12] Reading Matthew 21 [00:17:12] Tony Arsenal: So, Jesse, I think we should probably just get into it because this is now week three of, uh, one week episode and, uh, we want to wanna dig in and we wanna wrap it up so we can move on to the next best thing out there, which is of course, the parables of Christ. [00:17:26] Jesse Schwamb: Let's get some. So I'm gonna read for us starting in verse 40 because if you've been tracking then you've already been with us through the first part of this parable, and it's notoriously or variously called parable the vine growers, or I kinda like the husband men, just because that's fun to say, and you don't get to drop husband men like very often. But vine dressers, vine growers, vine workers, it's all the same. But here's starting in verse 40. This is after Jesus has already explained the parable. He set it up for them and he's gonna bring for the indictment. So Jesus says, and therefore, when the owner of the vineyard comes, what will he do to these vine growers? They said to him, he will bring those wretches to a wretched end and he will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you never read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord in his, marvelous in our eyes. Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they were guarding him to be a prophet.  [00:18:48] Irony Blind Leaders [00:18:48] Tony Arsenal: Yeah, that, that last little section here is just such, it's like dripping with such irony,  [00:18:53] Jesse Schwamb: so good  [00:18:54] Tony Arsenal: that like they, they are so blinded by their own, um, I dunno, ambition isn't, maybe isn't even the right word, but something in that, that neighborhood, they're so blinded by their desire to. Maintain their own status quo, their own uh, their own status. That they fear the crowds because the crowds hold them to be a prophet,  [00:19:15] Jesse Schwamb: right?  [00:19:16] Tony Arsenal: When in reality, like there is a prophet in their midst and much more than a prophet, uh, and they can't see it because of their own blindness. So I'm stoked to get into it. This is such, like we said, this is such a, like on the nose, paril, it's crazy. This is so much like, you know, Nathan's, you are the man kind of parable. Like yes, that's right, except there never is a, you are the man moment for them. They never get it, which is. Stunning. Like I, I, it just sort of is like, I don't even know what to make of that. [00:19:41] Jesse Schwamb: Yeah. There is like a wild blindness. I've been thinking about that a lot in our past conversations, but it culminates here. These chief priests and elders, I would say strangely, but I think that this is probably true of all of us, and maybe especially me, perhaps not yet, like perceiving themselves to be the vine growers here in view, they render this verdict of severe justice. It seems like you, you wanna say to them? Like, guys, guys, pull up, hold up a second. Yeah. Take a step back before you overreact here, because you're about to condemn yourselves and in the Greek here, this expression like, miserably destroy these wicked men. Or it gets like this double wretched in our translations. Mostly he will bring those wretches to a wretched end. It's this rhetorical intensification. It's incredible. And I, I think there's at least like two truths here. That come to my mind. One is, we've talked about before, but is in line with what you're saying, that the natural conscience, when not even aware of its own complicity, can still discern the justice of God's judgments. So here are these men who are so prone almost, I think what Calvin says elsewhere, like that we have this hidden impulse to identify with justice. Even when we can't see that we are the ones perpetrating something of injustice, still we can't help but cry out. We can't even help but identify it. And here they. Accurately identify it. And even though they're putting themselves exactly in the cross here, they cannot help but basically cry out that how egregious this behavior is of these vine growers that Jesus has basically, you know, created in this hypothetical environment, even still there, they're filled with rage and the rage gets turned on them. So the Pharisees here, of course, function as this unwitting witness to the righteousness of God's wrath against covenant breakers, even though they, they don't see it.  [00:21:29] Kingdom Transfer Talk [00:21:29] Jesse Schwamb: Uh, the second thing I think that comes to my mind, and maybe this is like more to the point, is that. The verse foreshadows this transfer of the kingdom from the Jewish nation to a new people that would bring forth its fruits, which I realize if I bring that up right now, that we've just committed to like six episodes just on that topic probably. But yeah, but like, we're gonna have to come to it because there's so much here. And the phrase of this, like, let out his vineyard unto other vine growers or husbandman, it does to me like anticipate this calling of the Gentiles and the formation of the Christian Church and in, in this way. It's not to me. The abandonment of the elect, remnant of Israel, but it is like the breaking off of the natural branches and then this engrafting of the wild olive shoots that come through like Allah, Romans 11. So it's, it's not like from one nation to another simply, but from like the carnal seed to a spiritual seed gathered out of all the nations, that that's wild. Right? I, I think that's all in view here. And it's like a kind of a crazy thing to say. It's certainly like a wild thing to say, no pun intended. And I imagine like, unexpected thing to say.  [00:22:38] Tony Arsenal: Yeah. Yeah.  [00:22:40] Supersessionism Clarified [00:22:40] Tony Arsenal: Let's think about that a little bit because I think too, there's, there's almost an element of, um. Man, I'm gonna get a lot of flack for saying this. You're, there's almost like a legitimate replacement theology here, right? Like replacement theology. I got covenant theology, you know, reformed, um, reformed theology often gets slandered as, you know, supersessionism or replacement theology, uh, with this idea that like, it's, it's interest. Uh, you have to have dispensational presuppositions for that phrase to even make sense because like the reformed paradigm is that there is one people of God full stop. And yes, like the identity of the one people of God seems to sort of like morph from the Jewish national people to now like Jews and Gentiles and actually predominantly Gentiles in the scope of like the whole history of the church. But what I mean by this is like, there's a visible church in the Old Testament, in the old, under the old Covenant, and the visible church under the old covenant is the national people of, of Israel. Right. By and large. Right. Um, and there are, there are sort of like Gentile, um, Clingons, not like the Star Trek people, but like gentile, like attachments to that throughout the history of, of Old Testament, um, theology. Um. That visible, that visible identification of this is the people of God being the Jewish people. Uh, these are the people that are the vineyard, the, they're the, the owner or the tenants of the vineyard or the, the visible Jewish people of the geopolitical nation of Israel under the old covenant that does sort of like get superseded by the church in the church age, in the new covenant,  right?  [00:24:24] Tony Arsenal: But where, where Supersessionism or the accusation of Supersessionism goes wrong is that there is this distinction between the visible and invisible church. And that distinction is what prevents us from being like, sort of like true replacement theologians in the way that the, the dispensationalist wanna paint us. So I, I think you're right that there is a lot to say here about the fact that, um, and, and this is where it gets, um. We have to be careful systematically. Right. God, God doesn't have to pivot. He doesn't have like a plan B. It's not like the Gentiles are the plan B, but there is a sense in almost in which the way that this is presented, the way that it appears in the scriptures is actually, yeah, there is almost like this plan B, like there is the geopolitical ethnic people of, of Israel, the Jewish people under the old covenant. And, and they don't do what they're supposed to do. They don't follow the terms of their covenant. They don't accept the kingdom that is bequeathed to them under the terms of the old covenant. And they, they reject that kingdom because of a disobedience. And, and I think what Christ here is narrowing in on is it's not just disobedience, right? It's not sort of like, um, accidental ancillary disobedience. It's not generalized disobedience. It is this sort of like usurpation of God's rightful status as the ruler and king of the nation. That's right. The the people, the, the Pharisees. And the chief priests and the scribes and the Sadducees, they want to be the rulers of the nation. They want to, they, they seem to wanna take the place of God, at least as far as Christ is presenting it. In this, they wanna usurp the kingdom. They want to take the heirs, uh, rightful inheritance, and they want to claim it for themselves. That is not a generalized disobedience, it's a special t type of covenant unfaithfulness that causes God to causes and kind of air quotes that causes God to hand over the kingdom to another people. Right. Partially, I think, uh, we don't need to get into Romans, the Romans 11 stuff, but partially I think because that's actually the way that he's going to ultimately save the Jewish people, right, is by sort of making, making them jealous of the Gentiles. Like there's a, there's a real element of that, that the salvation of the Gentiles is actually for, in some sense is for or unto the salvation of the Jewish people or the, the faithful Jewish remnant that's all here. And, and you can't really get past that in this parable. Um, this is why I think a, a lot of dispensationalist, um, uh, some of the classic dispensational sources would actually see like this, this is not for the Jewish church. This, this is for the Gentiles. This is actually part of the parentheses, um. You know, and, and again, dispensationalist divide all that stuff up differently, but this is a really interesting section for us to talk about that we can't, we can't just gloss over that. [00:27:11] Jesse Schwamb: I certainly don't mean to imply that it's wild because it's unexpected. I think it's wild because interestingly, the Pharisees, the teachers here, they challenge Jesus authority and his response to that is to challenge their covenant faithfulness.  [00:27:24] Tony Arsenal: Right?  [00:27:25] Jesse Schwamb: So it's not just if he turns it around, he uses this opportunity to explain what's going to happen to them as those who are, like you said, were supposed to be representative. And I think critically like the qualifying phrase. That that's using the text here, which shall render him the fruits in their seasons. That's like really important because these new vine growers are characterized by their fruitfulness. So this is not like a doctrine of works righteousness, but it's evidential fruit. And that's why, and I had to look this up and the Westminster Confession confession, chapter 16, good works are quote the fruits and evidences of true and lively faith, which I love. I was trying to find that language true and lively faith. So the visible church under that new administration is identified by the fruits of repentance, faith, and obedience worked out by the Holy Spirit. Again, I think that's all that is in view here, that that's a lot to say. But you know, famously, like you've kind of intimated, when we go back to the Old Testament, even we find when the Israelites leave triumphantly from Egypt, that they're accompanied by those outside of Israel. We find that other characters like Grh who continually want to identify with a Yahweh whom God is saving and drawing onto himself and here is kind. Him, Jesus, at least representing as the son of God. That kind of cli climactic view. Speaking from the prophet register again saying, this is what I was saying to Abraham. I said, like from your seed, all these nations in this spiritual sense will be gathered out. So there'll be a single nation as it were in Christ. And even now, I'm telling you, I'm breaking down those boundaries. But I think to your point, importantly Tony, in part because you have failed in the covenant promises and you who were to represent and to heed and to lead, have fallen down. And so now you're gonna trip over this stone and it's going to crush you. And as a result of that, the vine, the vine growers will be, or the vineyard itself will be turned over to those who bear this true and lively fruit.  [00:29:22] Tony Arsenal: Yeah. Yeah.  [00:29:23] Israel Failure Remnant [00:29:23] Tony Arsenal: There's an interesting, um. There's an interesting dynamic here that actually strikes me as kind of similar. It's a little bit more opaque, but similar to, uh, like Joseph in, uh, in Egypt, right when his brothers come and he says, you meant this for evil, but God meant it for good. Mm-hmm. There's a, there's an element of here, we've talked about the parables. That's sort of like systematic theology in story form. Um, there's a reality here that it's both true, that God always intended for the kingdom to be expansive and, and to expand beyond the nation of Israel. To be this universal, global lowercase c Catholic, universal church universal in the sense that it's not bound by any particular nation, by any particular geopolitical reality. Um. That's true, but it's also true that the reason, uh, on a sort of like horizontal level that that's true is that Israel failed. Right? It so God always intended for Israel to fail, yet Israel is responsible for the fact that they failed. Yes, that's right. Um, and, and, and again, we, we, we sort of commented on this before, like there are some in our broader reformed circles that turn this into a sort of antisemitism, like a sort of hatred for the Jewish people. And I don't think, I don't think that there's any warrant in scripture for that. In fact, I think scripture speaks strongly against that. Is that, um. Not necessarily because there's any particular unique special affection that God has for Israel, like, like the modern Jewish people, but, but that, like racism in general is prohibited by the Bible. But I think where we do need to be clear though, is that there is a real failure. It's a true, genuine failure on the part of the first century Jewish. Leaders and people, um, with a faithful remnant. Right? There was, um, we're, we're getting, you know, we're in the springtime and we've already had, uh, we've already had discussions about this. We've already done Easter, but like there is always conversations around Palm Sunday of like, are the crowds that are following Jesus into, into town screaming, you know, yelling, Hosanna? Is that the same crowds that are yelling crucify him a couple days later? Um, I tend to think like, no, like actually, like the people who are saying crucified, crucify Christ are probably like the Jews who live in Jerusalem or like the, primarily the religious leaders. There's a whole host of Jewish believers and kind of the hoy pallo, the, the people out in the country that absolutely follow Jesus. Like they follow him as the Messiah. They, they confess him in many cases. They convince him to be, um, they confess him to be God, to to be the savior, to be the, the figure from Daniel seven, the son of man. Um. There's a reality in which the Jewish remnant absolutely recognize Christ and they persist in the church, right? The earliest Christians were all Jews, and you know, there was a few Gentiles along the way, you know, and maybe not even Gentiles like Samaritans. I don't even know if you would call them gentiles. They're kind of this midway point, but in Jewish gentil. But there are people throughout Christ's ministry, right? Cornelius or not Cornelius, the Centurion recognizes that this is the son of God. Like there are people, the s Phoenician woman, there are people who are not part of Israel proper, who even in the, in the midst of Christ's ministry are recognizing him as God and as Messiah and as the savior of the world. But, but by and large, the earliest Christian movement was Jewish people. It was the faithful remnant of, of Israel who recognized that their Messiah had come. That is true. And at the same time. The, probably the majority, and especially the rulers and the leaders of the Israel, you know, the Jewish faith in the first century absolutely rejected him. And this is what I, this is what I think is wild, is I think sometimes we think that, um, the prophecies and the understanding of Christ and what the messiah, who the Messiah was to be and what to expect, we think of those as like super obscured and super hidden until Christ comes and then all of a sudden they're really obvious. Christ doesn't seem to treat them that way. Right? Right. He tells this parable and they rightly identify that, and this is a, this is such a thinly veiled parable. Like this is like, you killed the prophets. You're going to kill me. And there's going to be consequences. Like he practically says that outright. Um. He treats that as like they should obviously know this, right? The, have you never read in the scriptures, the stone, the builder rejected has become the cornerstone, right? This was the lord's doing. It is, and it is marvelous in their eyes that have you never read?  [00:34:06] Decree in Rejection [00:34:06] Tony Arsenal: That is a, that's a rhetorical question with the implied answer of, of course, you've read exactly like he's not, he's not teaching them something that he anticipated is new to them. He maybe is teaching them something that he anticipated they maybe you didn't recognize. But actually I think probably like, uh, there probably were many among them that were like, oh yeah, we are doing this. But then almost like we're powerless to stop themselves from moving forward in that.  [00:34:32] Jesse Schwamb: Right.  [00:34:32] Tony Arsenal: Sort of like wicked plan. [00:34:34] Jesse Schwamb: Right. Yeah. And I think we could extend that as well to say that this rejection of Christ by this Jewish leadership, which of course was a incredible failure, like you're saying, it wasn't an accident, it wasn't an unforeseen tragedy. So just like interestingly in Acts four in his sermon where Peter quotes from the same Old Testament passage about Christ being the cornerstone, you know, it was prophesied long before. And so the doctrine of God's eternal decree, I think finds v vivid illustration even here. This is all the Lord's doing. Yeah. And even the wicked rejection of the Messiah is serving this purpose, this sovereign purpose of God's great exaltation. And so it's fascinating, and we should marvel at the fact that, again, like God means what he says when he says like He uses what is weak to overcome that which is strong, or to embarrass the strong, he uses that which seems foolish. To make the wise themselves, the ones who are actually foolish in the same way.  [00:35:29] Cornerstone Unites Church [00:35:29] Jesse Schwamb: This very stone, which men in their malice cast aside on that day. God is in his wisdom setting as this chief cornerstone. And I love like that idea of this phrase, this head of the corner denoting that amazing preeminence of Christ, that Christ is not merely included in the building of the new Covenant church. He is its chief and constituent stone that joining together both like the Jew and the Gentile, finally into one structure. And that's really, I think to your point, that's the great mystery of the hidden ages from the past. That that's the thing which Christ is bringing to like this grand display, like out on the stage in the open, in front of everybody. He's drawing it up, he's calling it to account. And so in that way, the same Jesus that was rejected by men is in God's account of inestimable value. And that should be like, I think, familiar to most of us because like there a form tradition has always insisted that. The true theology always issues in doxology and the cross and exaltation of Christ are not merely these facts, which we give these intellectual ascent, but we, we confess them as mysteries which provoke us to adoration of who God is. It's the excellency of Christ expounding at length, like the wondrous conjunction of Christ's humiliation and his exaltation, which finds its pattern here, rejected by men, glorified by God.  [00:36:50] Tony Arsenal: Yeah. Yeah.  [00:36:52] Works Covenant Failures [00:36:52] Tony Arsenal: And, and this is, um, we, we commented in our first, uh, episode on this par ball. This is not isolated to just the rulers of Israel at the time of Christ, right? This is in reality, kind of like a reflection of every failure of the covenant of works. In some sense, every failure to hold the covenant of works boils down to an attempt to make oneself, God. Right. This was Adam's failure in the garden. Um, Eve, Eve was the first person to eat the fruit, but Adam, Adam was responsible for that and he, he also ate the fruit and they, they did so in part because they thought it was useful to make them like God and, and in an illegitimate fashion. And they knew it was an illegitimate fashion. It's not as though Adam and Eve suddenly were like, maybe we can eat the fruit. Maybe like we actually are fine to do it. Like they knew it was still forbidden. Right. They did it anyways. And the Pharisees here, um, are in a real attempt. Um, they are trying to take the role of Messiah for the people. They're trying to be the savior of the people in sort of shepherding and guiding them into this like. Ultra legalistic Puritan, like puritanical in the worst sense, um, kind of approach to the law. Um, this is the, the story of Old Testament Israel, right? What is the first thing that the Israelites do? Um, at Mount Sinai? The first thing they do is try to fashion gods so that they have a tame God that they can control and that they can actually be God's over. So I think this is really key and, and this is where it becomes practical for us, is that. I think we always are faced with a choice, right? There's, there's obviously those who are Christ, who the son is set free. He's set free indeed, and they will never not be his people. Like you never become not justified. If you were justified, you always forever more are justified. Justified is a final. It's, it's the future judgment of God's people dragged and dropped into the present and applied. It's the righteousness of Christ applied. So there, there's never a time where that righteousness is like removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, uh, as the faithful, the sort of the implied faithful tenants that are going to be brought forward when the, the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves? And I think that's, that's really the thing. Like we're either gonna rep. Fruit of wickedness, or we're gonna reap fruit of righteousness. And the only thing to do with fruit of righteousness is surrender it to the Lord. But we often are faced with that choice, like, are we gonna reap our own wicked fruit and keep it all to ourselves right, uh, to our own detriment? Or are we gonna go ahead and be the faithful tenants that give the Lord what he deserves?  [00:39:46] Kingdom Transfer Explained [00:39:46] Jesse Schwamb: We're seeing so much of the simplicity of God here that like you and I have said so many times before that his loving kindness, his long suffering ness is his righteousness, is his justice, is his wrath. And so I think it's helpful, again, to remind ourselves that we're, we are talking, or he specifically is speaking of the kingdom of God here. And again referring to this visible administration of the covenant of grace, not to the inward and invisible kingdom of saving grace, which as you just said, can never be lost from those who possess it, which by the way is a really important distinctive of reform theology. There are many that would disagree with that statement, and I think really much to their harm in, in disagreement with the scriptures themselves, this one in particular, but it is this external administration, the privileges, the ordinances, the oracles of God. That is being transferred from the Jewish nation as a corporate body to a new and broader people of God. And because I know that sounds very extreme, I did look up Calvin and his commentary on this and let me read what he says because this is interesting. I think even this could possibly mis be misunderstood. But here's Calvin who can say it better than I. He says, quote by these words, he means that God would deprive the Jews of the honor and the privilege of being his peculiar people and would call the Gentiles that out of them he might form a church end quote. And going back to what you said earlier, I'm with you. I, I. I mean, this is not, I think as some have wrongly concluded, like replacement theology in like a wooden sense. I, I see this still as like this historical redemptive transition from the typological administration of the old covenant to the eschatological fulfillment of the new. And the elect remnant of Israel is not cast off, but the national like typological privileges are being transferred to the Catholic church, gathered from all nations. And in that, I really do see this wonderful confluence of God's loving kindness, his, his fidelity to the promises that he's made and his wrath being manifested all at once. And somehow Jesus, of course, in complete perfection, can bring that all to bear in this tiny little story.  [00:41:51] Tony Arsenal: Yeah. Yeah. And and isn't it just like the master teacher to like, put all of this baked into this? I mean, that's right. We think of this as like a long parable, like I think,  [00:42:02] Jesse Schwamb: right?  [00:42:02] Tony Arsenal: I think like it's, it's amazing how we think of parables as, you know, like this is a short one. A short one is a couple sentences, a long one is like a half a dozen sentences. Like, and of course like Christ is teaching broader than this. He's teaching more than this. Just, this is what's recorded by the inspiration of the Holy Spirit. This is what Matthews preserved for us.  [00:42:22] Stone Breaks or Crushes [00:42:22] Tony Arsenal: But you're right, there's so much baked into this little parable and I think, um, there's something to be said about this idea of like. Not only do those who smash against the, the rock, the, the cornerstone, those who smash against the rock, like those who who fall on the rock are broken to pieces, but also the rock falls on others and smashes them to pieces. Right? And, and there's something to be said about the fact that, and I'm not exactly sure how I wanna articulate this, but it's only those who like recognize the proper place of the rock and don't either let it fall on them or don't smash themselves against it. You know, we always joke about like running through a wall. Like this is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are, if you're not properly assigning the cornerstone it's placed, right? The cornerstone is, is the stone that's placed in the foundation of a building that all the other stones find their orientation and their proper alignment based on. [00:43:26] Jesse Schwamb: Right.  [00:43:26] Tony Arsenal: You might think of this sometimes. I've heard this articulated as like the, the arch stone. I think it's a little bit different than that. Um, but it, the, the idea is the same, right? Like there's a stone in an arch. If you think of like a classic Roman arch, you have these piles of stones until you put the final arch stone in. That, in that stone is what makes the arch stable. Until that point, either side can fall, but if you don't properly set that arch stone where it's supposed to be, then the whole thing is gonna crush you. It's gonna fall down on top of you at some point. I think this is a little different. This is the cornerstone of a, this is more like the cornerstone of a building. This is the stone that the rest of the building, building is oriented against and is aligned with. If you get that wrong, then you have a, you have like a crooked wall, a wall that's not set, that's not straight. It's not stable. What this is saying and what this, this prophecy right from, from Psalm one 10, I think I should probably look it up, but I haven't yet. But this prophecy that Christ is referring to this, this prophetic statement in the Psalms that he's assuming the audience is familiar with, right? I think that's a really important point. Like he's not only assuming that they're familiar with it, there's rhetorical force of kind of like, of course you understand this principle that there is a cornerstone coming. There is something or someone who is coming that all other things will be measured against. And if you're either in alignment with this, with this person who is coming or you're out of alignment with reality, this thing is understood by them. It just is so critical and I think like the, the, a lot of the parables don't have explanations built into them. Some of them do. We've talked about some of them. A lot of them don't, this one does, but it's kind of like a really surprising way to explain it. And there's so much, um, the more that I look at this, the more we talk about it, this really is so similar to David and Nathan, right? Right. When with the, the affair with Bathsheba, he is saying to the Pharisees, look, you're the man. Like, you're the one here. You're the guy. You guys are the wicked tenants that are gonna, you've killed the prophets. Right? Um, I'm losing my, my timeline a little bit, but John the Baptist either had been executed or would be executed shortly at this point, right? So like the, the most recent prophet either was already killed or, or Christ knew of course he was going to be killed. Um, he's saying, look, you guys are the ones that are doing this and you're going to kill me. Right. And this is obviously what the prophecy is, that you think you're going to come against the cornerstone, but in reality you're going to shatter yourself upon me. You think you're gonna come against me, I'm going to crush you. And rather than say, you know, as ba, you know, as David does, where he repents, he, he fasts and he, he refuses to eat. He's, he's in mourning over both the loss of his infant, but, but more so over his own sin, I think is the picture the text gives us. Um, he's mourning trying to uh, sort of like reverse God's decision, but there's a genuine repentance to it, right? That's where we get Psalm 51, like creating, clean me a clean heart, oh God, renew a right spirit in me. There's none of that for the Pharisees, there's none of that for the sadist of the chief priests. They just continue to smash themselves against this rock, not recognizing that it's actually the rock that is crushing them. [00:47:05] Jesse Schwamb: Yeah, it's, it's a bit like, I'm gonna speak like a little maybe beyond my depth here, but there's a little bit of like that Nathan, like Strategem, and then this is where I'm outside my own experience. And then a little bit like maybe like WWE the rock in terms of like. If you want some come and get some, right? It's a little of both. And of course the passage ends very tragically, well ends humorously by them, you know, saying that at some point they were like, they understood in these parables, again, this is one of three of the same kind of topic of variety, but that Jesus was referring to them, which is funny. You wanna be like, yeah, it took a, took a long enough, I guess, guys, but you finally got it. But then that last sentence of like, they still sought to kill him. So to your point, even after all of this, there wasn't repentance. And we do get these, I think, two very distinct judgements that are depicted here, which you've already kinda led us into this first, like, whoever shall fall on the stone shall be broken. You know, to me, I think that's invoking this idea that in this life, there we are, we can be brought to brokenness through the gospel and to fall upon Christ. And repentance. And faith is to be broken in self, in pride and self-righteous. It's a breaking that does lead to healing. But this second judgment, you know the one, but on whomever it shall fall, it will grind him to powder, grind him to dust, I mean. Man, think about what a vivid image that is. I mean, that's like the more terrible of the two. That that's like the, yeah. Final Es logical judgment of those who persist in unbelief and it, it admits there's like no remedy. So there are only two ways to relate to Christ. You either fall upon him willingly in faith and repentance, which is painful, but it is saving, you know, to have him fall upon us in judgment is final in damning, and so that's what Christ presents here. [00:48:48] Psalm 118 in Context [00:48:48] Jesse Schwamb: It's, it's both of these things and you're right, it is brilliant that he goes to Psalm one 18 even that as a setup, because as you've kind of already said, I love to think, of course that's, can you manner the tone in which this was said to these scribes and Pharisees? Because of course the, the secondary indictment here is like, listen, you guys who like your great pride is that, you know, the scriptures really well. Have you read this part is familiar to you. Yeah. Can you tell me where that is? So like, we, we should go there just, just quickly. This is Psalm one 18 because I think that here again is, as I'm hearing it in context. There are some verses surrounding this that I think we might be surprised that they come right on the heels of this idea of the stone. So just a couple verses. In Psalm one 18 being in verse 22, the stone, which the builders rejected, has become the chief cornerstone. This is from Yahweh. It is marvelous in our eyes. Here's the verses that we might not recognize. Come right after it. This is the day which Yahweh has made. Let us rejoice and be glad in it. Oh, Yahweh, save. Oh, Yahweh, succeed. Blessed is the one who comes in the name of Yahweh. We have blessed you from the house of Yahweh. Yahweh is God, and he has given us light by the festival sacrifice with corns to the horns of the altar. You are my God, and I give thanks to you. You are my God, and I exalt you. Give thanks to Yahweh for his good, for his loving kindness endures forever. And so this idea that there's rejoicing in which day, I mean, usually we kinda say that it's like, well, it's a beautiful day out. It's the Lord's day. This is the day that Yahweh is like that. That's true. But also here in particular, it is this blessed day of Yahweh giving the stone, which the builders reject and which has become the chief cornerstone. And that stone is some will run headlong into and shipwreck their lives and others will be crushed underneath it. And guess what? This is the day which Yahweh has made and we're gonna rejoice and be glad in that.  [00:50:41] Tony Arsenal: Yeah. Yeah.  [00:50:43] Mark's Angle on Fear [00:50:43] Tony Arsenal: The other thing I think, you know, we. Should, um, maybe not spend any time on, 'cause we're at like, out, like minute 50 of a 60 minute podcast. But just going to, to Mark's version of this parable real quick. Um, starting in verse, uh, this is chapter 12, verse 12. It says, and they were seeking to arrest him, but feared the people for, they perceived that he had told the parable against them. So they left him and went away. And the, the main difference here, the reason I'm reading this is Mark chooses a d. Concerning them. The verb is, or the preposition is Perry. So it's kind of like this idea that he was, he was sort of speaking around them. He was talking about them. Mark uses the, the preposition, proce, which is not, um, not against, in like the same, uh, direct sense. We might use the word against. That would be something like Kada. Um, but he's, he's speaking this parable towards them or to them, um, against them. He's, he's directing the parable at them. And this is, this is, we, we commented on this a little bit in the, the first episode here. Um, he is speaking to the crowds. But he's telling the parable about or against or concerning the Pharisees and the scribes, and they perceive this, right. The, the gospels here don't say that the crowds perceive this. Right. And I think that's key. Like the Pharisees basically look at this and say, uh, we better get this under control because he's talking about us. Right, right. Like, I'm just picturing Paul Washer's. I'm not trying to say Paul Washer is a Pharisee, although some people would probably make that connection. But like I'm, I'm just hearing Paul Washer's voice saying like, I don't know why you're clapping. I'm talking about you. He's speaking to the Pharisees here. And it's interesting because Matthew associates the, the, uh, Pharisees. Cowardice in acting against Christ, uh, because they fear the crowds and because the crowds believe Christ is a parable or is a prophet Mark associates. And again, both of these things are true, right? This is holy scripture. This is inspired, these are not contradictory accounts. This is facets of the same diamond. Mark associates this with, they fear the crowds. Um, because they had taken him. They, they understood that the parable was being spoken against them, right? So there's this element that the Pharisees are not only understanding that the, the parable is about them, they feared them because the crowds believe that Christ is a prophet and that prophet is speaking this parable against them, right? So like they're, they're recognizing full on that it's only a matter of time before the, the general population, the general people that are listening to Christ recognize that he's overturning. Not only the Pharisees, the entire geopolitical nation of Israel, he's overturning the ethnic based reality, the geopolitical based reality, that God's people have a zip code and that zip code is Jerusalem. That zip code is this little si, this little tract of land the size of like Vermont and New Hampshire in the Mediterranean, like off the Mediterranean Sea. He's overturning that. And the, the Pharisees, the educated people, the, the Sadducees, the chief priests, the rulers, they recognize it's only a matter of time before the people understand what Christ is doing. They, they follow him as a prophet and this is what he's prophesying. And

John Bunyan | Days of Change by Simon Folwar | Madame Edmond Cavé by Jean Auguste Dominique Ingres | Find more at www.ryanbush.org

Hosea 2 | Girl with the Grey Blue Eyes by Holly Jones | A Bird's-Eye View by Theodore Robinson | Find more at www.ryanbush.org

Whether it was cow paths or Puritan obstinance, the roots of Boston's grid-less city run deep. To talk about the city's unique geography, we're joined by Andy Woodruff, author of the new book Boston in 50 Maps. Resurrect Dead: The Mystery of the Toynbee Tiles Strangers by Belle Burden Widow's Bay on AppleTV What's the Best Way? (SNL) Jason Kelce in goes full Mummer. Have feedback on this episode or ideas for upcoming topics? DM me on Instagram, email me, or send a voice memo. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

I've tried—and failed—to teach The Christian in Complete Armour more than once. This time, instead of reading through the entire work, we begin by examining 12 popular quotes attributed to William Gurnall—testing whether they actually reflect what he said.

Micah 7:18-20 | Samuel Rutherford | Days of Change by Simon Folwar | Sunset on the Sea by John Frederick Kensett | Find more at www.ryanbush.org

This Day in Legal History: Christmas is Canceled in MassachusettsOn May 11, 1659, the Massachusetts Bay Colony passed a law making it illegal to celebrate Christmas. The law imposed a fine of five shillings on anyone who observed the holiday by feasting, taking the day off from work, or engaging in other forms of celebration. To modern readers, this can sound like a strange kind of anti-holiday law, but it reflected the religious and legal culture of Puritan New England. Many Puritans rejected Christmas because they believed it had no clear biblical foundation and was associated with Catholic tradition, disorderly public behavior, and old English customs they considered improper. In their view, the law was not merely about stopping a party; it was about enforcing a disciplined religious society.The colony's leaders used law as a tool to shape public morality, religious practice, and daily life. This was common in early colonial legal systems, where civil authority and religious authority were often closely connected. The Christmas ban also shows how different early American ideas of “religious liberty” could be from later constitutional understandings. Rather than protecting a broad right to celebrate or worship differently, the Massachusetts Bay Colony often used law to preserve a particular religious order. The five-shilling fine was not enormous, but it was meaningful enough to signal that Christmas observance was legally disfavored.The law remained part of a broader colonial effort to regulate conduct that officials believed threatened communal discipline. Over time, attitudes toward Christmas changed, especially as New England became more religiously diverse and less strictly Puritan. The episode stands as a reminder that American legal history includes not only the expansion of rights, but also earlier moments when law was used to suppress customs now considered ordinary.The legal industry added 2,400 jobs in April, bringing total sector employment to about 1.24 million, according to seasonally adjusted data from the U.S. Bureau of Labor Statistics. That was a rebound from a small decline in March and placed legal employment slightly above both March and February levels. Compared with the same time last year, the sector had 20,800 more jobs. The legal sector numbers include lawyers, paralegals, and other legal-related professional roles.The rebound follows a long stretch of legal industry growth that was interrupted by March's dip. Two major firms recently announced job cuts: McDermott Will & Schulte is trimming a small number of associates, while Allen Overy Shearman Sterling is reducing roles in its business services team. Across the broader U.S. economy, employers added 115,000 jobs in April, while the unemployment rate stayed at 4.3%.Legal Industry Bounces Back, Gaining 2,400 Jobs In April - Law360Virginia's Supreme Court struck down a Democratic-backed congressional map that had been designed to improve the party's chances in four Republican-held U.S. House districts. The court ruled 4-3 that Democratic lawmakers failed to follow the proper process when they moved quickly to put the redistricting plan before voters. The map had been approved by voters in an April special election, but Republicans challenged the measure, arguing that the required intervening election had not properly occurred before the second legislative approval. The court's majority agreed, emphasizing that more than 1.3 million early votes had already been cast by the time lawmakers first approved the proposed constitutional amendment.Democrats criticized the ruling as overriding the will of voters, while Republicans celebrated it as a major win ahead of the midterm elections. Virginia Democrats said they would seek emergency review from the U.S. Supreme Court. The ruling could make it harder for Democrats to regain control of the U.S. House, where Republicans hold a very narrow majority. The dispute is part of a broader national fight over mid-cycle redistricting, with both parties seeking favorable maps before the November elections. Republican-led states in the South are pursuing their own redistricting efforts after a recent U.S. Supreme Court decision weakened a key part of the Voting Rights Act. Election analyst Kyle Kondik said the Virginia ruling improves Republican odds, though broader political conditions could still affect the outcome in November.Virginia court tosses Democratic map, dealing major blow to party's midterm hopes | ReutersInstructure, the company behind the Canvas learning management platform, is facing at least seven proposed class actions after disclosing unauthorized activity in its system. Canvas is widely used by schools and universities to manage coursework, grades, assignments, and communications. Instructure first announced the incident on May 1, then later reported more unauthorized activity connected to the same breach and temporarily took Canvas offline. The company has since restored much of the platform, but its Free-for-Teacher accounts remain disabled because Instructure believes a vulnerability there may have been exploited.The lawsuits, filed in Utah and New York federal courts, accuse Instructure of failing to adequately protect personal information belonging to students, teachers, and staff. The data allegedly at risk includes names, email addresses, student ID numbers, private messages, enrolled courses, and confidential communications with teachers. The complaints say the hacking group ShinyHunters claimed to have accessed information tied to more than 275 million users.Plaintiffs argue Instructure should have used stronger safeguards, including better encryption, access controls, employee training, monitoring, and protocols for handling sensitive data. They also claim affected users now face loss of control over their information and a heightened risk of identity theft. One New York plaintiff also sued KKR, which acquired Instructure in 2024, and argued the breach was foreseeable in light of earlier major attacks on education software companies. Instructure has said it is investigating, communicating with affected customers, and strengthening protections around access, permissions, token management, monitoring, and related workflows.EdTech Platform Canvas Accused Of Lax Security After Breach - Law360The Trump administration appealed a U.S. Court of International Trade ruling that rejected its use of a 1970s trade law to impose a 10% global tariff. The court ruled 2-1 that Section 122 of the Trade Act of 1974 was not designed to address trade deficits caused by the United States importing more goods than it exports. The decision only blocked the tariffs as applied to the three plaintiffs who sued: two small businesses and the state of Washington. Even though the tariffs were temporary and set to expire in July unless Congress extended them, the ruling marked another legal setback for the administration's broader tariff agenda.The case followed a separate Supreme Court decision that invalidated earlier Trump tariffs imposed under the International Emergency Economic Powers Act. After that loss, the administration turned to Section 122 as a replacement authority for a 10% import tariff. President Trump criticized the trade court's ruling, while U.S. Trade Representative Jamieson Greer said the administration expected to win on appeal. The dispute could lead to another major fight over tariff refunds, potentially involving billions of dollars. The timing is also significant because the ruling came shortly before Trump was scheduled to meet Chinese President Xi Jinping to discuss trade tensions.The administration is separately pursuing broader tariffs under Section 301 of the Trade Act, which addresses unfair trade practices and has survived past legal challenges.Trump administration appeals latest court loss on tariffs | Reuters This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.minimumcomp.com/subscribe

I've tried—and failed—to teach The Christian in Complete Armour more than once. This time, instead of reading through the entire work, we begin by examining 12 popular quotes attributed to William Gurnall—testing whether they actually reflect what he said.

Anne Hutchinson gave birth to 15 children over the course of 24 years. Born in England in 1591, she was a midwife, Puritan leader, spiritual advisor, religious reformer, and an important participant in the fledgling Massachusetts Bay Colony from 1636 to 1638 — her role as a mother was central to her life before she was banished. During her trial and banishment in 1637–1638, she was 46 years old and pregnant with her final child. After relocating to New York, she and most of her children were killed in 1643 during a Siwanoy Indian raid, with only one daughter, Susanna, surviving. Born in England in 1591, Puritan Anne Hutchinson was a spiritual advisor, religious reformer, and an important participant in the infant Massachusetts Bay Colony from 1636 to 1638. Check out the YouTube version of this episode at https://youtu.be/LwrmZKoNRKA which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Anne Hutchinson books available at https://amzn.to/4eEM3lD Roger Williams books available at https://amzn.to/3ULVojD Providence Plantations books at https://amzn.to/4bEHANn Massachusetts Bay Colony books at https://amzn.to/4bHPlTQ John Winthrop books available at https://amzn.to/4bt8uZw Puritans books at https://amzn.to/3SorIa5 ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's HISTORICAL JESUS podcast at https://parthenonpodcast.com/historical-jesus Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (Twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: The Other States of America History podcast with Eric Yanis (episode S3E13, Roger Williams and Providence (1636-1644), July 18, 2023).See omnystudio.com/listener for privacy information.

We highly suggest that you READ the TEXT at the link below, as you listen to the audio above. https://gracegems.org/2026/adoption1.htm Feel free to FORWARD this gem to others!

In this episode we discuss the Puritan classic, The Bruised Reed, by Richard Sibbes. We talk about weakness, humility, and the sufficiency of Christ. We share our favorite quotes, what we found most encouraging in the book, and the help Sibbes has been to us in our own walks with Christ.ResourcesThe Bruised Reed by Richard SibbesInstitutes of the Christian Religion by John Calvin

What if we told you that puritans were actually sex-crazed? Well maybe not crazed but definitely not opposed to it.What if we told you that, actually, the entire mainstream belief of puritans being bound to strict moral and religious codes isn't totally true?In this episode of American History Hit, Don is joined by Lori Rogers-Stokes to answer some of the big questions. Did the Puritans really wear all black? What's the difference between a Puritan and a Pilgrim? And was anyone ever marked with a scarlet letter?Lori is an independent scholar, public historian, and contributing editor for New England's Hidden Histories. She is the author of two books on the Puritans: 'Records of Trial from Thomas Shepard's Church in Cambridge, 1638–49: Heroic Souls', and 'Gathered into a Church: Indigenous-English Congregationalism in Woodland New England'.Edited by Tim Arstall. Produced by Sophie Gee. Senior Producer was Freddy Chick.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  All music from Epidemic Sounds.American History Hit is a History Hit podcast. Hosted on Acast. See acast.com/privacy for more information.

What if work isn't just about what we do, but how we think about it? In this episode of This Anthro Life, host Adam Gamwell is joined by Claudia Strauss to unravel the myths and realities behind today's shifting work culture. They explore the viral claim that “nobody wants to work anymore,” uncovering the hidden forces driving changes in labor, passion, and productivity. From the history of the Puritan work ethic to the rise of AI and gig work, this conversation challenges us to rethink what it really means to find purpose in what we do. How has the idea of hard work evolved? Why do some jobs feel more meaningful than others? And what happens when the very definition of work itself begins to change? This episode is a must-listen for anyone questioning the future of work, purpose, and fulfillment. Whether you're an employee, entrepreneur, or simply rethinking your career, this conversation will shift your perspective—and maybe even the way you work.

Today, David uses his own misguided reason for seeking public office and Puritan theologian John Owen to explain what he believes is the most important consideration when it comes to Christian political engagement and serving in public office and yet often gets lost. He will close by applying it to the political firestorm raised in several states by the end-abortion-now movement.

David uses his misguided reason for running for office and Puritan theologian John Owen to explain what he believes is the most important consideration when it comes to Christian political engagement and often get’s lost. He will close by applying it to the political firestorm raised in several states by the end-abortion-now movement.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

James Smith | Life by Christopher Galovan | The Net Mender by Christian Krohg | Find more at www.ryanbush.org

Just as the Messiah Loved Us Ephesians 4:25-5:2 by William Klock Fourth of July weekend in 1998 I had to go on a service call to Friday Harbor on San Juan Island.  I did not want to brave the ferries for a one-day round trip to Friday Harbor on a holiday weekend, but this print shop was desperate, so the owner suggested I bring my wife and daughter—Alexandra wasn't even two months old at the time—and they'd put us up for the whole weekend.  That sounded a lot better.  And, conveniently, the Episcopal church was literally next door to the place we were staying.  Sunday morning we walked over for the service.  The second lesson was from Ephesians—the part of Ephesians we're just now getting into today with Chapter 4.  And their deacon got up to preach and said, “This morning's lesson was written by Paul.  I don't like Paul very much and I know that's true for all of us.  Paul says mean, nasty, bigoted things.”  He went on to pit Paul against Jesus as he described Paul as a “Pharisaical moralising Puritan”—like Paul had never really understood Jesus' gospel of grace and made it all about works instead—and a lot of “works” that are just plain offensive to modern sensibilities: stuff that comes up particularly in Chapter 5, like “don't let sexual immorality be named among you” or “wives, be subject to your husbands”. I bit my tongue after church as we filed past him.  I really wanted to say, “It's not Paul who never grasped the gospel; it's you!”  Because you can't separate the gospel from ethics as if living out the implications of the gospel is an optional add-on, or something less important that we'll work on later, or a body of “rules” from which we can arbitrarily pick and choose based on the sensibilities of current secular culture and values—which is exactly what that preacher was doing. That was the day I realised that even a lot of Christian don't understand the connection between ethics and the gospel.  In contrast to that deacon, lot of us want to be obedient and we are obedient, so we do what God tells us in the Bible, but we don't really understand—maybe we've never even thought about—why right is right and wrong is wrong.  We just think, “Well, God said so,” and we do our best to obey.  That's better than disobeying, but it would be better if we actually understood why.  The church has often unintentionally fostered this sort of moralism.  Back in 1560 Queen Elizabeth ordered that plaques be installed at the front of every church displaying the Ten Commandments.  Most churches also included plaques alongside with the Lord's Prayer and the Creed.  It sent a message: Do this, believe that, and pray this here.”  You could certainly do worse.  Elizabeth was trying to help a people who were largely biblically illiterate.  But then the local pastors need to do their part and show how what we believe—the gospel—makes sense of and ties together how we live and what we pray.  And that often doesn't happen—or it doesn't happen very well.  And people start to think that when Paul gives us a list of dos and don'ts, that this is just Paul, not Jesus, and, well, maybe his moralising isn't totally arbitrary, but it's probably culture-bound so we can feel free to pick and choose what seems right to us. A big part of the problem is that we've sometimes got the gospel—and the big story of God and his people—wrong.  Not totally wrong.  But enough that we no longer understand why right is right and wrong is wrong and why it matters.  I've talked before about two sorts of gospel worldviews that we find in the church today.  On the one hand is a view embodied by a famous quote from Dwight Moody.  After surviving a shipwreck he preached, “I look upon this world as a wrecked vessel.  God has given me a lifeboat and said to me, ‘Moody, save all you can.'”  The other is a quote by Abraham Kuyper.  It's worth noting that both these men were contemporaries, but came from very different church backgrounds.  Kuyper wrote, “There is not one square inch in the whole domain of our existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!'” Those are two very different understandings of God's plan.  Moody, shaped by 19th Century Revivalism and Dispensationalism saw the world as corrupted, evil, a problem that God would one day destroy.  The job of the church was to preach the good news and to save as many people as we can from the coming judgement so that we can go to heaven.  At least the good news about Jesus, crucified and risen, saviour and lord is still clearly here.  But Moody's thinking about the world and his vision of the future was basically gnostic—more pagan than biblical in many ways.  In contrast, Kuyper understood that because God created the world, it is good.  It's we who have fallen and put it in bondage to corruption and tears.  And because God loves what he has made, he won't throw it away.  To the contrary, God is very much in the process of redeeming and renewing it.  And so in Jesus he provided a new Adam to lead a redeemed and renewed humanity, washed clean by his blood and filled with his Spirit, a new humanity to pick up where Adam failed.  Kuyper knew that if Jesus has ascended and is now enthroned in heaven, he is the world's true lord and sovereign and he will not let one square inch of his beloved creation fall through his fingers. Brothers and Sisters, that is the good news.  It's about God reclaiming what he's created and what belongs to him.  We've seen already that this theme of new creation and the temple run all through Ephesians.  The church is the working model of God's new creation.  And the church is the temple in which God dwells.  And that just absolutely shouts “Genesis!” at us.  Go back to the beginning and make sure you've got the story right to start with.  Consider how the story begins.  God creates human beings, Adam and Eve, and he places them in his garden to live in his presence and to steward it.  The garden is God's temple.  Humans are his stewards, his image bearers who represent his sovereign rule there.  And not just that, but his only command to them—and it's more blessing than it is command—but he tells them to be fruitful and to multiply and to fill the earth.  In other words, keep having children who will have children who will have children who will steward the garden and grow that garden until it fills the whole earth.  Until, to use the language of the Prophet Habakkuk, the glory of the Lord fills the earth as the waters cover the sea.” That would have been an easy task for Adam and Eve.  All they had to do was steward the garden and have children.  There was no sin, no death, no tears, no brokenness, no opposition.  Just fellowship with God, take care of the garden, make babies and the mission takes care of itself. But no.  Humanity rebelled and broke everything.  Now the least of our difficulties in accomplishing the mission are weeds and pain in childbirth.  We've become sinful, rebellious, self-centred, angry, greedy, idolators.  We not only lost our knowledge of the mission, we even lost our knowledge of God.  So in he stepped, into the darkness, and called Abraham.  And through Abraham he created a people to be light in the darkness.  And he gave them a law.  Not arbitrary rules, but a way of life meant to teach the people his character and to keep them pure and holy so that he could live in their midst.  Preparing a people to become his temple.  God was taking the first steps toward creating a renewed humanity to whom he could restore Adam's vocation and mission to fill the earth with his presence and his glory.  And that's just what he's done in Jesus.  We've seen in Ephesians: In Jesus, God has taken on our flesh, he has died and been resurrected to be the new Adam, to be the firstborn of God's new creation.  And he calls us to himself and he purifies us with his blood and once we're clean and fit for God's presence, he fills us with God's Spirit.  And he makes us the temple: the place of God's presence, a people called to be stewards of God's wisdom—of his good and just plan to renew his creation. Brothers and Sisters, our vocation, our mission is Adam and Eve's vocation and mission: to serve as the priests and stewards of God's temple, to proclaim and to live out his wisdom, and to be fruitful and to multiply—through our own children and through the proclamation and living out of the good news—until God's presence and the knowledge of his glory cover the earth as the waters cover the sea.  Until that day when creation no longer groans under the weight of corruption, because the sons and daughters of God have accomplished the task entrusted to us and finally been fully renewed—resurrected—ourselves. Of course, the difference is that the mission should have been easy for Adam.  Ethics didn't matter.  Just steward the temple and have children.  It's so very, very hard for us.  We've filled the world with sin and corruption and they push back.  The false kings and the false gods we created will not go away easily.  And we ourselves, face the daily challenge to, as Paul put it in last week's lesson, to put off that old way of being human and to put on the new one that we've learned in Jesus. And all of this, Brothers and Sisters, is my long way of helping you to understand that ethics, that right and wrong, that how we live as Jesus' people is bound up in that mission and in our vocation as stewards of the gospel, of God's presence, of his new creation.  You know how architects build models so that people can see what the finished building will look like?  That's what the church is supposed to be: God's working model today of his coming new creation.  The world should be able to look at us and know—or least get a pretty good idea—of what God is planning for the future.  Ethics—the way of life in God's new world—is not an add-on to the gospel.  It's at the heart of the gospel.  And it's why we cannot pick and choose or cobble together our own ethical codes.  Because there's the fallen world, as Paul said in 4:17-18, cut off from the life of God, foolish-minded, ignorant, and darkened in understanding—the fallen world that cause all the pain and tears—and there's God's new creation, the world set to rights as God's wisdom and justice give it shape and direction.  The two aren't compatible.  It's light and wisdom or it's darkness and ignorance.  It's God's way which leads to life or it's pain and tears and ultimately death.  We will never accomplish the mission God has given us if we compromise with the dark foolishness and ignorance of a fallen world that does not know him.  This is why the church cannot take its moral cues from secular, unredeemed culture. So, now that I'm halfway through the sermon, let's pick up with our text in Ephesians 4, at verse 25.  [Page 1161 in the pew Bibles.]  Again, Paul's just said that if we have been renewed by the Spirit, we need to put off the old way of being human and to put on the new, displaying genuine justice and genuine holiness.  Showing the world what God's future looks like.  Now he goes on: “Put away lies, then.  ‘Each of you, speak the truth with your neighbour,' because we are members of one another.  ‘Be angry, but do not sin'; don't let the sun go down on you while you're angry, and do not leave any opportunity for the devil.  The thief shouldn't steal anymore, but should rather get on with some honest manual labour, so as to be able to share with anyone in need.  Don't let any unwholesome words escape your lips.  Instead, say whatever is good and will be useful in building people up, so that you will give grace to those who listen. “And don't disappoint God's holy Spirit—the Spirit who sealed you for the day of redemption. All bitterness and rage, all anger and yelling, and all blasphemy—put it all away from you, with all wickedness.  Instead, be kind to one another, tender-hearted, forgiving one another, just as God forgave you in the Messiah.” Notice where Paul's going here.  He's going from old humanity to new humanity, from dark, fallen world full of sin and death to new creation full of light and life.  From lies and rage to kindness.  A lot of people, when they think about “ethics” or “thou shalt” and “thou shalt not”, they immediately think of some kind of moralising killjoy—like that deacon who said that Paul was just stuck in his Pharisaical puritanism and never got his head around the concept of grace.  I want to ask, “Did you even read what Paul wrote?”  Because I just can't figure how you get “killjoy” or “puritan” out of someone whose saying we need to leave behind anger and wrath to embrace kindness and tender-heartedness, to leave behind the darkness of sin and death and to embrace light and life—and grace—God's new creation. “Be angry, but don't sin.”  Paul quotes straight from Psalm 4:4.  He knows that we're all going to deal with anger from time to time—sometimes even righteous anger over sin and wrong and injustice.  But don't let it smoulder—righteous or not—because letting it fester like that leaves the door open for the devil to come in and do his work.  And don't steal.  I assume that if Paul's warning about something specific, that specific thing must have been a problem.  Maybe some of the very poor in the church or some who were recently freed slaves were stealing to get by.  No, says Paul, that's not what new creation looks like.  But he doesn't just say: Stop stealing.  He tells them to get an honest job, so that they can give to the poor.  Because, you see—and this is really important, Brothers and Sisters—new creation isn't just an absence of sin; it's also the positive presence of goodness and virtue. But what Paul has to say to start with is mostly about speech, about words.  He starts with telling the truth in verse 25 and then there's the bit about being angry but not sinning.  Being angry isn't always about words, but I bet for most of us it usually is.  That's the old humanity that Paul's told us we need to put off.  Instead, he's saying in verse 29, as someone redeemed by Jesus and full of God's holy Spirit, consider that every time you open your mouth it's an opportunity to speak grace to someone.  Again, just as with the bit about stealing, living out new creation isn't just the absence of sin.  Living out new creation is about positively stewarding God's grace to others.  So, he says, we shouldn't be squandering that chance to speak grace by wasting our breath on unwholesome words.  “Unwholesome words” is a broad category, but that's why he puts it that way.  You fill in the black with whatever kind of unwholesome words you're inclined to speak.  No, Paul goes on, don't disappoint, don't grieve the Holy Spirit who has marked you out as God's new creation.  Don't just leave unwholesome speech behind.  Put away—verse 31—put away all bitterness and rage, all anger and yelling, and all blasphemy.  Paul describes this crescendo of sinful speech that starts maybe with dirty jokes, casual jibes, or swearing through outbursts of rage, shouting matches, and finally blasphemy—blaspheming God or blaspheming a fellow human who bears his image—either way, that's the worst way you can abuse God's gift of speech.  Brothers and Sisters, if we're going to be living out and modelling God's new creation, we've got put away all behaviour—starting with speech—that hurts and destroys, that tears apart relationships, families, churches.  Put aside anything that makes the darkness around you darker, anything that's going to bring pain and tears to others, and instead use your God-given faculties of speech to build others up. Paul makes this point really dramatically.  Again, he works up this crescendo, from bitterness to rage to anger to yelling and finally to blasphemy.  You can feel the rage storm getting stronger.  Most of us have been there—sometimes more than we'd care to admit.  You get angry and then things get worse or someone says something that just throws gas on your rage and you explode.  But then in verse 31, the rage storm blows itself out and Paul shows us, in stark contrast, what new creation and the life of the Spirit are like.  The rage storm stops and everything is calm: Kindness, tender-heartedness, forgiveness.  I like how Tom Wright reflections on this.  “Feel the sigh of relief.  Then cherish that feeling.  Then reflect on what brings it about.  Then make a habit of it.” But why?  It's not just about the sigh of relief that comes with new creation.  Paul says to do these things—and here he zeroes in on forgiving others “just as God forgave you in the Messiah” And we might not realise it, but this idea of imitating God would have been absolutely radical to these gentile Ephesians.  Not quite so much to Jews.  God had been telling them for centuries through the Old Testament: Be holy, for I am holy.  That made the Jews unique.  But few if any pagans would ever have thought that the world might be a better place if we imitated the gods.  No way.  Because the pagans were just like us, but with unlimited power to unleash those rage storm, to abuse people for their whims, to kill and to destroy.  But the God of Israel, revealed in Jesus the Messiah is different.  A God who is himself holy and, even more radical, a God who gives himself for the sake of his people.  A God who gives his life that he might set sinners to rights.  Look at 5:1-2 and we'll close with this.  Paul writes, “So you should be imitators of God, like dear children.  Conduct yourselves in love, just as the Messiah loved us, and gave himself for us, as a sweet-smelling offering and sacrifice to God.” Again, it can't be stressed strongly enough just how radical this idea was to First Century pagans.  Not only were their gods unworthy of imitation, the way the pagans viewed the world gave no hope.  Some saw everything as a never-ending and inescapable cycle.  Others saw the world as a shadowy and bleak existence from which death releases us into the “real” spirit world.  No one had a hope the world actually being set to rights, of a world without sin and sorrow, pain and tears, let alone a world delivered from death.  And no one would have dreamed that a god would love us so much that he would give his own life to do this.  Until the good news about Jesus began to spread.  Until the pagans began to see these little churches popping up around the world, churches full of people who not only believed in this Jesus and this God of redeeming love, but who lived out that love—who stopped the rage cycle with kindness and forgiveness; who refused to use and abuse other people; who weren't greedy and selfish, but instead gave generously to others; whose families and households were overflowing with love.  A people who lived in hope of a world set to rights full life and light instead of death and darkness.  And the pagans took note. Just before we moved here they tore down the Palace Theatre downtown.  I'm glad I had a chance to see it before it was just a vacant lot.  But for what, sixteen or seventeen years, there was just a vacant lot where a wonderful historic building had been.  And everyone knew that wasn't right.  And after a few years we all started to wonder, “Will this ever be made right?”  After a while you start to lose hope.  Will it be a vacant lot with a fence around it forever?  But then a big sign when up and on that sign was an architects rendering: a fancy new building full of businesses and homes.  And you'd see it as you walked past that corner on Fifth Street and it started to feel like things might get back to the way they're supposed to be in that spot. Maybe that's not the best illustration.  It's just a building.  A vacant lot isn't that big of a deal and neither is a new building—unless of course you live or work in it.  But it does highlight what Paul wants us to understand here.  In the midst of a world filled with darkness and death, the church is meant to be the sign showing the world that God is at work to set it all to rights.  We are the sign meant to show the world what the project will look like when it's finally done.  As we embody the gospel and God's new creation, we ought to be an attractive advertisement that draws the world in—making them constructively curious, showing them a God they never could have fathomed, and hope they never dreamed of.  To be God's temple.  Paul closes this part here with more temple language.  As Jesus' sacrifice on the cross was a sweet-smelling sacrifice and offering to God, so our life together imitating him should be too.  And, Brothers and Sisters, if our life together is a pleasing sacrifice to God, we can be sure that we're on mission to bring God's presence to the world, to carry his glory to the ends of the earth. Let's pray: Almighty God, you show to those who are in error the light of your truth, that they may return to the way of righteousness: Grant to all those who are admitted into the fellowship of Christ's religion, that they may reject those things that are contrary to their profession, and follow all such things as are agreeable to the same; through our Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Joseph Swain | Romans 5:1-2 | John Durant | Tears of Joy by Monument Music | Clouds by Thomas Cole | Find more at www.ryanbush.org

Dr Jeffrey Arthurs joins Mike Neglia for a rich and encouraging conversation about preaching, courage, and the freedom that comes from fearing God rather than fearing people.The discussionincludes a striking quotation from Puritan preacher William Gurnall:"We fear men so much because we fear God so little. One fear cures the other."That idea opens the door to a wide ranging conversation about the fear of man in ministry and how a deeper awareness of God reshapes the way we preach, lead, and serve.Jeffrey Arthurs shares insights from decades of preaching, teaching, and mentoring preachers. Along the way he offers practical wisdom on understanding the people we preach to, communicating with clarity and specificity, and learning how different biblical genres should shape the way we proclaim Scripture.In this conversation you will hear about:The difference between fear of man and fear of the Lord in ministryWhy specificity makes preaching more powerfulThe importance of understanding both the biblical context and the congregational contextHaddon Robinson's Subject/Complement approach to sermon structureThe difference between feedback and feedforward when helping preachers growThe hidden hope inside biblical lamentWhy different literary genres in Scripture should influence our preaching styleWhether you are a seasoned preacher, a young Bible teacher, or someone who simply wants to communicate Scripture more clearly, this conversation is full of thoughtful encouragement and practical insight.About Jeffrey ArthursJeffrey D. Arthurs is Professor of Preaching and Communication at Gordon-Conwell Theological Seminary in South Hamilton, Massachusetts. His passion is helping people proclaim the Word of God with clarity, faithfulness, and creativity.His books include Preaching with Variety, Devote Yourself to the Public Reading of Scripture, and Preaching as Reminding. Before entering the classroom he served in a wide range of communication roles including pastor, missionary, announcer, and ministry consultant.Upcoming Training WeekendMay 15th-16th, 2026 at Reliance Church in Temecula, CaliforniaTake advantage of early bird pricing until April 26th – only $120 per person!Register Today!The Expositors Collective is a network of pastors, leaders, and laypeople which exists to equip, encourage, and mentor the next generation of Christ-centered preachers. What to expect:In this interactive training weekend, attendees will hear insightful lectures, participate in Q&A panels, meet in small groups with a seasoned mentor, build ongoing relationships, and participate in a studying/teaching practicum.Who should attend:Christ-following men and women of all ages, ministry experience, and church backgrounds who are students of Scripture and desire to grow as teachers of the Word. Whether you're a regular Bible teacher or have never taught the Bible in a public setting before, this training weekend offers invaluable tools to equip you in your journey.ConnectJoin our private Facebook group to continue the conversation: https://www.facebook.com/groups/ExpositorsCollective

In this episode, Jason and Duffey are pleased to have intervied Stephen Yuille of Reformation Heritage Books on the subject of the puritan public figure and minister, John Cotton. Cotton's legacy is closely tied to the founding of America in the 17th century and his leadership had a cast a wide scope of influence both in early America and in Europe.   To purchase the newly published collected works of Cotton, follow this link: https://heritagebooks.org/products/the-works-of-john-cotton-5-volumes.html?gad_source=1&gad_campaignid=21619799276&gbraid=0AAAAAClRuhv5hQbjx528topiJoo702Fz-&gclid=CjwKCAjwnZfPBhAGEiwAzg-VzK7rIDxUHvHlqWuCKrPK8FKIiiaA8fd-k7_MFCVVx3xrS3iIkC4qnhoCwyMQAvD_BwE    ---------- Speaker Bio: Dr. Yuille serves as Professor of Church History in the School of Theology. Prior to his service at Southwestern, Dr. Yuille was the Vice President of Academics and Academic Dean of College at Heritage Baptist College and Seminary in Cambridge, Ontario. Additionally, he was Associate Professor of Biblical Spirituality at Southern Baptist Theological Seminary. Dr. Yuille is the author and editor of numerous books and book chapters on the Puritan theologians William Perkins, George Swinnock, John Flavel, and Thomas Manton. He has published journal articles in Themelios, Puritan Reformed Journal, and the Journal of Spiritual Formation and Soul Care. He is a member of the Evangelical Theological Society and the Association of Certified Biblical Counselors.

Lewis Bayly | Growing by Christian Larrsen | The Thinker: Portrait of Louis N. Kenton by Thomas Eakins | Find more at www.ryanbush.org

As one of the oldest cities in the United States, Boston played a pivotal role in the outbreak of the American Revolutionary War, as well as the signing of the Declaration of Independence that followed. In this episode of History's Greatest Cities, Paul Bloomfield is joined by writer John Bell to explore the storied history of the capital of Massachusetts. Together, they wander through Boston's oldest neighbourhoods, tracing the story of this harbour city from its pre-colonial roots, through Puritan settlement, to its rise as a major port and administrative centre of the British Atlantic world. History's Greatest Cities is produced by HistoryExtra, the home of ‘History's Greatest' podcasts. Listen to our other podcasts History's Greatest Conspiracy Theories, History's Greatest Scandals, History's Greatest Battles, HistoryExtra Long Reads and the HistoryExtra podcast at ⁠historyextra.com/podcast⁠. For more fascinating stories from the past head to HistoryExtra.com. We'd love to know what you think about the podcast, so leave us a review and let us know the topics you think we should be covering. Or, follow us on Facebook, X, Instagram or YouTube to keep in touch. You can listen ad-free to this episode and more by subscribing to HistoryExtra Plus here: ⁠https://historyextra.supportingcast.fm/⁠. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Lewis Bayly | In the Black by Raft | Self-Portrait by Eugène Carrière | Find more at www.ryanbush.org

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn our first episode since Easter Sunday, and in light of the extraordinary number of new Catholic converts this year, we cover the amazing (and very familiar sounding!) conversion account of the first early American Puritan Pastor to the Catholic Faith. His name was John Thayer. He was known to Benjamin Franklin, and even challenged John Adams on Luther and Calvin. He converted in 1783, the same year the United States won its independence from Great Britain, and later became a priest dedicated to evangelizing his beloved America.Christ is King! Christ is Risen! Alleluia!VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Introduction03:58 - Roadmap05:16 - Historical Context11:58 - Conversion: Intro13:32 - Family Background15:18 - Traveling to Rome, Prejudice Against Catholics Melting17:35 - Inspiring Thought at the Pantheon19:59 - Desiring to Learn the Catholic Faith to Shed Prejudice25:05 - Catholic Unity of Faith + Diversity of Opinions28:17 - The Instability of Protestantism30:38 - Inquiring into the Catholic Faith + Respecting Guardian Angel32:38 - The Miracles of St. Benedict Joseph Labre35:50 - Surrounded by Catholic Truth, But Still Unwilling to Convert37:23 - Discovering "Manifesto of a Christian Knight Converted to the Catholic Religion"40:40 - Deciding to Become Catholic41:50 - Final Obstacle: Veneration of Mary and the Saints45:23 - Greatly Changed Upon Becoming Catholic48:52 - Conclusion of the Conversion Story49:42 - Concluding ReflectionsThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

Luke 7:36-43 | Open Heart by Dan Phillipson | Breton Brother and Sister by William Bouguereau | Find more at www.ryanbush.org

From the Confessing the Faith Conference 2026, this session surveys the doctrine of God's decree as it runs through the Westminster Confession of Faith, the Savoy Declaration, and the Second London Baptist Confession of Faith. Beginning with definitions and the family relationship among these confessions, the lecture traces the decree from Scripture's authority through creation, providence, the fall, the covenant of grace, the person of Christ, the ordo salutis, and the final judgment, demonstrating that the decree is not an isolated locus but the integrating backbone of classical Reformed theology. Main points: - the decree and Holy Scripture (Chapter 1) - the decree and the doctrine of God (Chapter 2) - Chapter 3 — God's decree itself - the decree and creation (Chapter 4) - the decree and divine providence (Chapter 5) - the decree and the fall of man (Chapter 6) - the decree and God's covenant (Chapter 7) - the decree and Christ the Mediator (Chapter 8) - the decree and the ordo salutis (Chapters 10–17) - the decree and the gospel's extent (Chapter 20) - the decree and the last judgment (Chapter 32) Scripture references: - Genesis 50:20 - Isaiah 10; 46:8-11 - Matthew 11 - Acts 16 - Romans 1 - Philippians 2:13 - Hebrews 1:1; 11:3

0:00 — Intro / Io Sky & WWE's censorship problem1:55 — Tiffany Stratton, Maxine, and chasing the Mandy Rose dragon4:59 — WWE's Puritan censorship on Netflix & the self-inflicted PG problem11:02 — CM Punk's Raw promo: breaking down what worked and why Roman can't respond15:27 — The Pat McAfee SmackDown segment: death rattle wrestling16:55 — Roman Reigns' limitations: prepped but can't improv20:46 — What Roman SHOULD say to get real heat on Punk29:14 — Cody Rhodes crowd backlash & the Randy Orton/Pat McAfee pairing problem37:17 — Why Cody needs to turn heel & the Stephanie McMahon missed opportunity44:29 — Gunther being criminally misused — the Larry Bird analogy51:28 — TKO inserting themselves into creative? Celebrity overload in WWE55:41 — The celebrity problem: Logan Paul, IShowSpeed, Tom Brady & more1:05:52 — AJ Lee's return: is this the right version of her character?1:09:00 — Kairi Sane & Asuka/Damage CTRL situation1:15:24 — Oba Femi vs. Brock Lesnar: WrestleMania's real main event?1:18:20 — The Goldberg/Brock problem — will they screw up Oba's moment?1:25:47 — Gunther interference theory: Brock puts over two guys on the way out?1:28:35 — How does Seth Rollins ruin the Brock/Oba match?1:32:20 — Pat McAfee's SmackDown ratings bomb & the Ari Emanuel/Stallone comparison1:35:47 — Wrap-up / Alberto Del Rio arrested againBecome a supporter of this podcast: https://www.spreaker.com/podcast/wrestling-soup--1425249/support.

“As you know, literacy rates in Detroit are low… we needed a third space,” Jerjuan Howard says, and that conviction powers this special on-location episode of Detroit is Different from inside the Howard Family Bookstore. Raised in this very community, Jerjuan takes listeners into a vision rooted in memory, mission, and neighborhood love as he shares how a boarded-up building at 13803 Puritan Ave became a living dream through patience, craftsmanship, and collective support. “When I came home from college… I knew I wanted to invest back into Puritan,” he explains, connecting this bookstore to the same community-centered energy that has driven his work with Umoja Village and the Umoja Debate League. More than a place to buy books, this emerging space is being shaped as an essential Black Detroit third space for coffee, tea, poetry, youth discovery, local authors, and everyday connection. With stories of legacy, literacy, ownership, and the power of neighbors building with their own hands, this conversation captures both the past and future of community on Puritan—just weeks before the grand opening on April 25, 2026 at 11 a.m. Detroit is Different is a podcast hosted by Khary Frazier covering people adding to the culture of an American Classic city. Visit www.detroitisdifferent.com to hear, see and experience more of what makes Detroit different. Follow, like, share, and subscribe to the Podcast on iTunes, Google Play, and Sticher. Comment, suggest and connect with the podcast by emailing info@detroitisdifferent.com Find out more at https://detroit-is-different.pinecast.co

Psalm 36:5-9 | Henry Law | Often by Cory Alstad | The Ameya by Robert Frederick Blum | Find more at www.ryanbush.org

5. The New Model Army and the Death of a King Guest Author: Jonathan Healey Parliament reorganized its forces into the New Model Army, led by Thomas Fairfax and the committed Puritan Oliver Cromwell. After defeating the King at Naseby and suppressing a second civil war involving the Scots, radical elements in the army, like Henry Ireton, pushed for drastic measures. Ireton argued that the "safety of the people is the supreme law," leading to the unprecedented public trial of Charles I for murder. In January 1649, despite the shock of most of Europe, the King was executed in London, an act performed in the name of popular sovereignty. (5)1650 NOZZE DI CARLO

6. Oliver Cromwell: Lord Protector of the Republic Guest Author: Jonathan Healey Following the regicide, England became a republic under the "Instrument of Government," a written constitution drafted by John Lambert. Oliver Cromwell rose as Lord Protector, using military skill to bring stability to a nation surrounded by hostile European monarchs. Though he refused the crown in 1657, favoring a rule based on Parliamentary authority, Cromwell's reign was defined by his personal strength and the imposition of unpopular Puritan values. Despite his inconsistencies and brutal campaigns in Ireland, he successfully held disparate factions together until his death in 1658, after which the republic began to collapse. (6)1650 JAN LIEVENS

KING JAMES BIBLE

Robert Traill | Annie Johnson Flint | Charles Spurgeon | Viae by Christopher Galovan | On to Liberty by Theodor Kaufmann | Find more at www.ryanbush.org

“Respectable sins” are the ones that don't get you kicked out of polite company. They're the habits you can defend, laugh off, and even baptize with Christian language, while they quietly erode your joy, your witness, and your love for God.We keep digging into C.S. Lewis's The Screwtape Letters and follow the thread from pride to self-justification: why it's easier to spot sin in someone else than to go to war with it in ourselves. We talk about guilt and shame as check-engine lights, the Puritan practice of vivification and mortification, and what repentance looks like when it's more than a word you avoid because it feels “negative.”From there we get painfully practical. When do sports, shows, video games, and “neutral” hobbies become idolatry because they reorder your schedule and reshape your soul? What does it mean to build a custom God you prefer rather than submitting to the God of Scripture? We also wrestle with patriotism, Christian nationalism, and the pull of moralism in the culture (including why Jordan Peterson can feel helpful while still leaving out what's essential).We close with humor as a heart test: dirty jokes, sarcasm, practical jokes, and flippancy can be joy or they can be cover for lust, cruelty, and contempt. If this conversation hits a nerve, share it with a friend, subscribe, and leave a review. What “acceptable sin” is most tempting for you to excuse right now?Send us Fan MailSupport the show

Martyn Lloyd-Jones | Lone Star by Jonny Easton | Cannon Rock by Winslow Homer | Find more at www.ryanbush.org

Elvina Hall | Susannah Spurgeon | Thomas Hooker | Walking Slowly Away by The Magical Egg | Talking It Over by Enoch Wood Perry | Find more at www.ryanbush.org

This week, Dr. John Snyder continues exploring classic Christian letters by focusing on one of the greatest Puritan letter writers, Samuel Rutherford. If you're new to Media Gratiae, don't worry—we welcome you! Samuel Rutherford was a Scottish Puritan pastor who endured intense persecution, the loss of several children, and the deaths of two wives. His letters on faith, holiness, and the beauty of Christ have been praised by contemporaries and modern readers alike, often called second only to Scripture. In this episode, we begin with a brief biographical sketch by Andrew Bonar, who highlights six types of readers who will find Rutherford's letters especially helpful. If you see yourself in any of these categories, consider getting a copy of Rutherford's letters from The Banner of Truth Trust (link below). Show Notes Letters of Samuel Rutherford: https://banneroftruth.org/us/store/letters/letters-of-samuel-rutherford/ Want to listen to The Whole Counsel on the go? Subscribe to the podcast on your favorite podcast app: https://www.mediagratiae.org/podcasts You can get The Whole Counsel a day early on the Media Gratiae App: https://subsplash.com/mediagratiae/app

How did Puritan pastor John Cotton end up on England's most wanted list? Today, Stephen Nichols continues his conversation with Stephen Yuille, exploring Cotton's flight to New England and the convictions that shaped his ministry. Read the transcript: https://ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/5-things-everyone-should-know-about-john-cotton-a-committed-congregationalist/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

Who was John Cotton, and why was he such an influential Puritan pastor? Today, Stephen Nichols welcomes Stephen Yuille to discuss several key facts about Cotton's life, ministry, and legacy. Read the transcript: https://ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/5-things-everyone-should-know-about-john-cotton-a-pastors-heart/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

Order The Memory Palace book now, dear listener. On Bookshop.org, on Amazon.com, on Barnes & Noble, or directly from Random House. Or order the audiobook at places like Libro.fm.The Memory Palace is a proud member of Radiotopia from PRX. Radiotopia is a collective of independently owned and operated podcasts that's a part of PRX, a not-for-profit public media company. If you'd like to directly support this show, you can make a donation at Radiotopia.fm/donate. This episode originally dropped in 2018. We start with Facing the Obstacles, from Robert Simonson's score to The Final Member. Nice Breeze Isn't It? by Simon Rackham The Things Left Unsaid, by Caleb Burhans. View from a Balcony by Isorinne. 1979 by Deru. The Julianna Barwick remix of This Will Destroy You's The Puritan. Learn about your ad choices: dovetail.prx.org/ad-choices

SHOW SCHEDULE 3-5-20161895 CARACASRussia Leverages Middle East Conflict to Pressure European Energy Markets Anatol Lieven analyzes how the Middle East conflict strengthens Russia's leverage over Europe while potentially causing internal Iranian anarchy and a massive refugee crisis. (1)Drone Strikes on Energy Infrastructure Threaten European Gas Supply Stability Lieven explores threats to European energy from strikes on the Baku pipeline and proposes sanctions relief to incentivize Russia toward a Ukrainian peace settlement. (2)Constitutional Debates Over Presidential Authority and the War Powers Act John Yu discusses the War Powers Resolution's history and argues that presidents possess inherent constitutional authority to use force abroad without prior congressional consent. (3)Judicial Limits and Political Checks on Presidential War-Making Power John Yu argues that elections, rather than courts or the War Powers Resolution, serve as the primary constitutional check on a president's use of force. (4)Cuba Faces Total Grid Failure Amid Severe National Oil Shortages Evan Ellis describes Cuba's widespread blackouts caused by aging infrastructure and lack of fuel, while the US facilitates humanitarian oil shipments to private entities. (5)Venezuelan Leadership Slow-Rolls Political Transition Despite Economic Openings Evan Ellis details how the Rodriguez administration benefits from eased oil sanctions and mining interests while maintaining repressive control and delaying meaningful democratic transitions. (6)Chinese Influence and Strategic Integration in the Caribbean and Peru Evan Ellis examines China's deep strategic presence in Caribbean infrastructure and the upcoming Peruvian elections, where conservative candidates currently lead in the polls. (7)Regional Security and Trade Shifts in Ecuador, Mercosur, and Argentina Evan Ellis reports on joint US-Ecuadorian military operations against narco-terrorists, the Mercosur-EU trade deal, and Javier Milei's ongoing economic and legal reforms in Argentina. (8)SEG 9 George Downing and the Puritan Vision Dennis Su introduces George Downing, a Harvard graduate who bridged the New England colonies and the English Civil War as a key Puritan figure. (1)SEG 10 Harvard Scholar Turned New Model Army Preacher After excelling at Harvard, Downing traveled to England, becoming a chaplain for Cromwell's New Model Army while exhibiting ruthless traits regarding Caribbean slavery. (2)SEG 11 Cromwell's Spy and the Edinburgh Intrigue Dennis Su explains how George Downing used intelligence and rhetoric to infiltrate the Scottish government, acting as a crucial spy for Oliver Cromwell in 1650. (3)SEG 12 Scoutmaster General and the Birth of Downing Street Downing rose to Scoutmaster General, overseeing Scotland's administration while building a massive fortune through seized properties and the trade of war prisoners. (4)SEG 13 Artificial Intelligence Joins the Battlefront in Iran Experts debate the ethical and strategic implications of using Claude AI for targeting and simulations in the Iran conflict, highlighting concerns over accountability and command. (5)SEG 14 The Fragile Alliance and European War Hesitation The panel discusses why European allies hesitate to join the US in Iran, citing domestic unrest and a significant technological gap between military forces. (6)SEG 15 Bill Casey and the Traitorous October Surprise Craig Unger describes how Bill Casey allegedly hijacked American foreign policy by negotiating with Iran to delay hostage releases, ensuring a Ronald Reagan electoral victory. (7)SEG 16 Uncovering Receipts of Treason in Tehran Unger details his 2014 trip to Tehran, where he obtained receipts and witness testimony regarding illegal arms deals that supported the 1980 October Surprise conspiracy. (8)

SEG 9 George Downing and the Puritan Vision Dennis Su introduces George Downing, a Harvard graduate who bridged the New England colonies and the English Civil War as a key Puritan figure. (1)1653 CROMWELL

In this episode Trent breaks down a faulty, yet common "rule" in Christian sexual morality. To support this channel: https://www.patreon.com/counseloftrent [NEW] Counsel of Trent merch: https://shop.catholic.com/apologists-alley/trent-horn-resources/ Be sure to keep up with our socials! https://www.tiktok.com/@counseloftrent https://www.twitter.com/counseloftrent https://www.instagram.com/counseloftrentpodcast 0:00 – Many Christians Have a Sex Problem 1:32 – The Two Errors: “The Pervert and the Puritan” 2:06 – Pastor Scandal: Sex Tapes in Marriage 4:06 – Can Masturbation Be Moral in Marriage? 6:08 – “Let the Marriage Bed Be Undefiled” 12:28 – The Catholic Teaching: Unitive and Procreative 15:01 – When Christians Think Sex Is Dirty 18:55 – Why Christians Need Better Sexual Formation 22:38 – Sex as a Gift, Not a Taboo