ROMANS 7 & 8
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14 For we know that the law is spiritual: but I am carnal, sold under sin.

15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

16 If then I do that which I would not, I consent unto the law that it is good.

17 Now then it is no more I that do it, but sin that dwelleth in me.

‭ ‬The only change effected by baptism is one of relationship.‭ ‬We still have‭ "‬this body of death‭" ‬to contend with,‭ ‬we still have a law of sin in our members,‭ ‬and men are just as prone to sin after baptism as before.‭ ‬Seeing then that believers often pass through a probation of greater duration than Christ's entire mortal existence,‭ ‬it would be obviously inconsistent with divine principles that absolute perfection should be required.‭ ‬God recognises human frailty,‭ ‬and provides a means of forgiveness,‭ ‬apart from which salvation would be impossible.

TC March 1896.

18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

Experience proved the correctness of these descriptions.‭ ‬A child left without training unfolded evil and not good.‭ ‬Cut off absolutely from contact with man,‭ ‬it grew up a savage.‭ ‬All good in man came from without,‭ ‬not from within.‭ ‬It was only in proportion as men came within the power of enlightenment from without that they rose above the animation natural to flesh and blood.‭

‭TC June 1896. p210.

It is Flesh that Thinks

If the entire man die, mind and body, how can he arise from the dead again? Easily enough. The personal pronoun "he" is defined by Paul to be "flesh." His words are, "In me, that is, in my flesh;" (Rom. 7:18;) and when this "me" thinks, he styles the thinking, το ψζονημα της δαρχος, to phronema tēs sarkos, the thinking of the flesh. No flesh, no thinking. This is the law of our nature.

Quadrupeds think because they have brain-flesh. When this flesh operates under ventricular excitation, "instinct" is manifested, as in the case of calves, babies, &c.; and when stimulated to action by ideas from without, "reason" is developed in proportion to the higher or lower order of the mechanism of that particular kind of flesh. Mind is a noun of multitude, and stands for brain-manifestations. Press upon the brain, and there is no mind; remove the pressure, and thought and the expression of it return.

If the creature die, the brain ceases to act, and mind ceases; renew his life, and its action is renewed, and mind is again manifested. Take the dust of Abraham, and in building him up again, let his new brain be formed exactly like the old one, and his new brain will have the old recollections, and think in the old faithful manner; (Rom. 4:18-22;) in other words, Abraham will reäppear as he was over three thousand years ago. After rebuilding him thus, transform him "in the twinkling of an eye," and you have Abraham as he will be for ever.

The order, then, is this: First, to be born in the usual way. If, after this, the subject grow up under ordinary influences, his brainflesh will manifest only the phenomena common to the pious metaphysics of the schools; or those characteristic of mere non-sectarianism. But we are tracking a man into the kingdom of God; therefore we shall not trouble ourselves now about the metaphysicians, pious or positive.

"Train up a child in the way he should go, and when he is old he will not depart from it."

This training of the brainflesh, when conducted upon scriptural principles, moulds it to a conformity with the ideas of the Bible. It thinks scripturally, and, therefore, spiritually; and its scriptural thinking is styled το ψγονημα του πρευηατος, to phronēma tou pneumatos, the thinking of the Spirit. Brainflesh thus trained thinks in a direction diametrically opposite to brainflesh trained under popular influences. The former is a spiritually-thinking, and the latter a fleshly-thinking brain. They are contrary one to another.

Every "heir of the kingdom" has had these two kinds of brainflesh. Before his enlightenment and subjection to the obedience of faith, he has a fleshly-thinking brain, which is the sport of all sorts of crotchets and vagaries, and always leaves its owner on the disobedient side of "the Law of Faith." But in the process of enlightenment this crotchetty brain becomes exorcised of the demons that possessed it; and it becomes the abode of the gospel of the kingdom, which being heartily believed, Christ therefore dwells there, and it becomes a spiritual brain.

Its spirituality increases in the ratio of its increasing understanding of the word of the kingdom. In the ratio of this is its participation of the divine nature.

Herald of the Kingdom and Age to Come, April 1854

Sin, in the primary and completest sense, is disobedience. In this sense, there was no sin in Christ.

But there is the source of disobedience? In the inclinations that are inherent in the flesh. Without these, there would be no sin. Hence it is (because they are the cause of sin) that they are sometimes spoken of as sin. As where Paul speaks in Rom. 7 of "Sin that dwelleth in me" and "The motions of sin in my members" etc.

These inclinations are so described in contrast to the Spirit nature in which there are no inclinations leading to sin. It is only in this sense that Christ "was made sin", which Paul states (2 Cor. 5:21). He was made in all points like to his brethren, and therefore of a nature experiencing the infirmities leading to temptation: "Tempted in all points like them but without sin". All this is testified (Heb. 2:17; 4:15).

He has also come under the dominion of sin in coming under the hereditary power of death which is the wages of sin. He was in this sense made part of the sin-constitution of things, deriving from his mother both the propensities that lead to sin and the sentence of death that was passed because of sin.

He was himself absolutely sinless as to disobedience, while subject to the impulses and the consequences of sin.

THE BLOOD OF CHRIST - 'Sin in the Flesh'

24 O wretched man that I am! who shall deliver me from the body of this death?

Your distress,‭ ‬then,‭ ‬at the imperfections of your attainments as children of God is no cause of despair.‭ ‬In its own proper place it is a ground of hope.‭ ‬It is a proof of the right kind of sensibility-and the token of a due sense of human insufficiency,‭ ‬and the loftiness of the Divine standard.‭ ‬It is,‭ ‬indeed,‭ ‬part of the righteousness that commends a man to God:‭ ‬for all is righteousness that He is pleased with,‭ ‬and He is pleased with modesty and a sense of inferiority on the part of children of the dust.‭ ‬There is forgiveness for His fainting,‭ ‬erring children,‭ ‬who are not such in presumption,‭ ‬pride,‭ ‬or habit.

...Are we marred,‭ ‬then,‭ ‬with many blemishes‭? ‬It is right that we should be distressed on their account:‭ ‬but let not the distress go to the point of despair.‭ ‬I have known some do this.‭ ‬The past has been so unsatisfactory to them that they have lost heart and given up trying.‭ ‬This is a mistake.‭ ‬It is best to accept no failure except at Christ's own hands at the judgment.‭ ‬It is better to die trying than to make condemnation sure by falling out of the ranks altogether.

‭ ‬It is better to renew our ways again and again than to settle in the bog of self-condemnation.‭ ‬The words of Christ are gracious and encouraging:‭ "‬Him that cometh to me,‭ ‬I will in no wise cast out.‭" "‬Repent:‭ ‬do the first works.‭" "‬I stand at the door and knock.‭ ‬If any man will open the door,‭ ‬I will come in.‭" ‬There is forgiveness after baptism.‭ ‬If there were not,‭ ‬there would be no hope for a living soul.

Exhort 280 TC 10/1896

25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.


1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

It is the grace of God then, -- the act of God -- that we see in the introduction of Christ upon the scene to open a way for mercy conformable with wisdom and justice. This required that he should appear in the nature of Abraham and David, which was sinful nature. How then, some say, was he, with sinful flesh, to be sinless?

God's relation to the matter is the answer.

God did it.

The weak flesh could not do it. Jesus was God manifest in the flesh, that the glory might be to God.

....who can contemplate the superhuman personage exhibited in the Gospel narrative without seeing that the Father is manifest in him? When did ever man deport himself like this man? When spoke the most gifted of men like this?

Is he not manifestly revealed to be the moral and intellectual image of the invisible God?

THE BLOOD OF CHRIST - 'The Gracious Act of God'.

‭"‬The primitive sense of sin is‭ '‬the transgression of the law,‭ ‬and the derived sense,‭ ‬that of evil in the flesh.‭ ‬Transgression is to this evil as cause to an effect‭; ‬which effect re-acts in the posterity of the original transgressors as a cause,‭ ‬which,‭ ‬uncontrolled by belief of the truth,‭ ‬evolves transgression in addition to those natural ills-disease,‭ ‬death,‭ ‬and corruption,‭ ‬which are inherent in flesh and blood.‭ ‬Because he transgressed the Eden law,‭ ‬Adam is said to have sinned.‭ ‬Evil was then evolved in his flesh as the punishment of sin‭; ‬and because the evil was the punishment of the sin,‭ ‬it is also styled sin.‭ '‬Flesh and blood‭' ‬is naturally and hereditarily full of this evil.‭"

Clerical Theology Unscriptural,‭ ‬p‭ ‬9.

Answers to Correspondents

B.‭ ‬A.‭ ‬N.‭-‬It is a first principle of the truth that Jesus,‭ ‬at his first appearing among men,‭ ‬was of the identical flesh of all men-the flesh derived from the condemned transgressor in Eden.‭ ‬His mission required that it should be so,‭ ‬both that he should conquer sin morally by obedience‭ (‬which he could not have done in‭ "‬pure flesh,‭" ‬as Renunciationism teaches‭)‬,‭ ‬and that he might nullify its hereditary condemnation by offering it up in sacrifice on Calvary as required.‭

Those who teach otherwise unwittingly make void the sacrifice of Christ.‭ ‬They intend to honour Christ perhaps:‭ ‬but it is only as Peter honoured him in saying,‭ "‬Lord,‭ ‬this shall not be unto thee,‭" ‬which evoked the Lord's prompt rebuke:‭ "‬Get thee behind me,‭ ‬Satan.‭"

‭The Christadelphian, June 1894.

Sin, literally and primarily, is transgression of God's law. That is the root meaning, from which others flow. The term "sin" is scripturally extended by the process called "metonymy" (extending a name to include a related thing) to include the evil, corrupt, death-bringing principle in every cell and particle of human flesh - the diabolos - that causes all diseases and death and disharmony with God: and which normally (unless there is direct Divine interference, as in the unique case of Christ) will inevitably bring forth its fruits of actual transgression.

This evil principle in the flesh is both the result of sin, and the cause of sin, and therefore the Scriptures go to the root of the matter, and give the name "sin" to it (just as they call hate, "murder"; and lust, "adultery") - and they deal with all sin as an inseparable totality....To say it is "metonymy," doesn't change the fact that God (the Supreme and All-Wise Authority) gave the name "SIN" to the evil principle in all human flesh.

Purifying of The Heavenly - Metonymy

Sin, in the primary and completest sense, is disobedience. In this sense, there was no sin in Christ.

But there is the source of disobedience? In the inclinations that are inherent in the flesh. Without these, there would be no sin.

Hence it is (because they are the cause of sin) that they are sometimes spoken of as sin. As where Paul speaks in Rom. 7 of "Sin that dwelleth in me" and "The motions of sin in my members" etc.

These inclinations are so described in contrast to the Spirit nature in which there are no inclinations leading to sin. It is only in this sense that Christ "was made sin", which Paul states (2 Cor. 5:21). He was made in all points like to his brethren, and therefore of a nature experiencing the infirmities leading to temptation: "Tempted in all points like them but without sin". All this is testified (Heb. 2:17; 4:15).

He has also come under the dominion of sin in coming under the hereditary power of death which is the wages of sin. He was in this sense made part of the sin-constitution of things, deriving from his mother both the propensities that lead to sin and the sentence of death that was passed because of sin.

He was himself absolutely sinless as to disobedience, while subject to the impulses and the consequences of sin.

Blood of Christ 

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6 For to be carnally minded is death; but to be spiritually minded is life and peace.

Paul makes it very clear in these words that there are two ways of living, two kinds of character and disposition-the natural and the spiritual; and further, that one leads to death and one to life.
One way takes no effort, no knowledge, no ability. It is just acting naturally, pleasing ourselves, doing what we want to do, following nature.

Because men's interests and capacities and backgrounds differ, the way of the flesh takes a wide range of courses, some, in fact, very good and commendable from a natural point of view. But all come under the general heading of the will of the flesh, and all end in eternal death at last.
The other way is to realize, from the Word of God, that the whole range of the way of the flesh, from worst to best, leads only to death, and to thankfully accept the life-giving way of the Spirit. This way involves setting the whole life to the task of learning and applying the instructions God has given, and constantly seeking His help in absorbing and fulfilling them-constantly examining ourselves: our hearts, our motives, our desires.

The greatest enemy to our salvation is taking it for granted, being satisfied with ourselves, seeing nothing wrong.

Baptism, and membership in a Christadelphian ecclesia, is no passport to final acceptance. They are just the barest beginning. We are warned that the way of life is narrow and hard and mortifying to the flesh, but that in the infinite mercy of God it is within the reach of all who give their whole lives and energies to obtaining it.

God does not mock men by requiring impossibilities, but - neither does He permit men to mock Him by presumption and complacency. He presents Himself as infinitely tender and eager to help where His help is sincerely and wholeheartedly sought, but a consuming fire against the doubleminded, the careless, the worldly and the insincere. He is a terrible, destroying God, and a wonderful, loving, compassionate God.

And He is no respecter of persons. The Christadelphian name will awaken no response and recognition with Him, if the Christadelphian character - the mind of Christ - spiritual-mindedness - is not present.

Bro Growcott - Mortify the deeds of the body.

Keep telling yourself that, over and over. It is vital! It is for your life.

To be fleshly-minded takes absolutely no effort, no study, no thought. It not only just comes naturally -- it comes powerfully, and almost irresistibly.

To be spiritually-minded is the very opposite. It DOES take great effort, and study, and thought. And even that's not enough. It takes constant prayer and constant Divine help. It will never come naturally just by being in the Truth, and "doing the Readings," and "attending the meetings."

Baptism of itself is a passport to nothing except a glorious opportunity to give ourselves joyfully to God, and be accepted by Him. To be spiritually-minded is a constant struggle, a constant self-examination and self-discipline, a constant refreshing and re-cleaning in the water of the Word and the blood of the Lamb. But it alone is "life and peace," intensity of Life Forevermore, and Perfect Peace now and forever, to the depth of the soul.

Bro Growcott

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

‭"‬Adam's offence entailed upon us‭ ‬subjection to vanity‭ (‬Rom.‭ ‬8:20‭)‬,‭ ‬or to the ills that the flesh inherits in the present state which are terminated in death and corruption.‭ ‬.‭ ‬.‭ ‬.‭ ‬Infants die because they are born of mortal flesh,‭ ‬and not because they have committed sin,‭ ‬or are responsible for Adam's sin.‭ ‬If this were remitted in baptism,‭ ‬they ought not to die‭; ‬for when God remits sin,‭ ‬He also remits the punishment or consequences it entails.‭"

‭-‬Clerical Theology Unscriptural,‭ ‬p.‭ ‬10.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

From Adam, we have the law of sin in our members, and we are also all sinners ourselves:

"All have sinned and come short of the glory of God" (Rom. 3:23).

It is God's law that (Heb. 9:22):

"Without the shedding of blood is no remission -- forgiveness -- of sin."

Why? Because sin is a destructive, infectious plague that cannot be ignored. It must be dealt with and eradicated. The sacrifice of Christ is God's way of dealing with this plague, and eventually removing it completely from the earth.

It is not a magic wand, or just a technical ritual. It is not just a form of words, or an arbitrary arrangement, or a rubber stamp. It is a practical method, an orderly procedure, a beautiful, effective contrivance of divine love and wisdom.

Christ -- that is, of course, God in Christ -- laid the essential foundation: something we ourselves could not do. He was specially provided and specially strengthened to do that work. We are required to build our own salvation on that foundation--

"Work out your own salvation with fear and trembling" (Phil. 2:12).

The promise of life is to "him that overcometh" (seven times in Revelation 2 and 3). Whatever that means, it clearly means that we must do something, we must accomplish a certain task, we must achieve a certain victory -- on Christ's foundation, and with God's help.

The eternal principles of holiness, righteousness, justice, and truth required a perfect sacrifice for sin, a perfect condemnation of sin and upholding of holiness, to lay a sound foundation for the extention of God's mercy to fallen mankind. God and His holy law of life had to be honoured and vindicated openly, publicly, eternally. This was done in the crucifixion of sin's flesh on the cross -- a voluntary cooperation and manifestation of joint love by God and Christ for mankind.

Christ's perfect life - long obedience and sacrificial death provided one real, sound, holy, perfect man out of the whole race of fallen mankind, in whom and upon whom God could build His divine family. Until Christ destroyed the devil in himself on the cross, he was not the completed, purified, victorious man that God required as the foundation of His plan--

"That through death he (Jesus) might destroy him that had the power of death, that is, the devil" (Heb. 2:14).

All his life he held the devil within himself completely powerless by the strength of his perfect love and perfect obedience. But that war had to be brought to a climax and settlement. Sin, the devil, had to be not only held off, held powerless, but utterly destroyed.

It must be a sacrificial death -- a voluntary, obedient submitting to a death that was otherwise escapable. If Christ had just lived a perfect life and then died a natural death, he would not have been voluntarily giving up his life, laying down his life, pouring out his blood, choosing in obedience to be a purifying sacrifice for mankind. Nor would it have clearly and dramatically and openly and publicly manifested God's holiness and the repudiation and condemnation of sin.

In Christ -- THE man, the perfect sacrifice, the complete example, the central reality of the whole divine purpose --the body of sin had to be put to death, really and truly and literally and actually, as it was typically and figuratively in the Mosaic shadows. It had to be lifted up before all the world in condemnation and repudiation.

The crucifixion of Christ is the most public event of all time. All mankind's history is dated from Christ -- forward and backward -- AD and BC. This present entire heathen, pagan world in international dealings dates every act according to his birth. Diverse as they are, it is their common point of reference. This is no coincidence, no mistake, no accident or oversight. It is a providential, condemning witness. From God's point of view, Christ's life and death form the pivot of all human history; all radiates from it, all revolves around it.

Sin, the Devil, the Diabolos -- in the Romans, in the Jews, in the world of mankind --openly rejected him, openly rejected the perfect Son of God who had never done anything but good, and put him to a cruel death, cut him off violently from the land of the living. The Seed of the Serpent and the Seed of the Woman -- the eternal enmity -- begun in Eden, brought to a climax at Calvary, finally resolved when the last enemy, death, is destroyed, and God is all in all.

Christ, in his death, did not appease or satisfy or put away God's anger. Rather he manifested God's love and holiness and goodness. God's anger against sin is never appeased. He will be angry with sin till sin is eliminated from the earth. But anger is more properly applied to responsible living creatures, not inanimate principles. God's anger at sinners is appeased when they repent and change and put away and repudiate their sins, and wholeheartedly serve Him.

Christ's sacrifice was not to appease God's anger. The whole conception was all of God's Own love and wisdom and initiative, for man's reconciliation--

"God was in Christ reconciling the world to Himself not imputing their trespasses unto them... We beseech you, be reconciled to God ... He (God) made him (Jesus) to be sin for us, who knew no sin, that we might be made the righteousness of God in him." (2 Cor. 5:19-21).

There is nothing here about anger being appeased, but rather God and Christ working together in love to manifest Truth, and to open a way of holiness for man to escape death and achieve the divine nature. THEN, with the flesh of sin condemned, and holiness upheld and vindicated, mercy could be soundly extended without violating righteousness -- as long as the perfect Christ-foundation is always kept prominently in view and recognition as the only doorway to life. Therefore, we always pray, always approach God, always seek His attention and help and communion "in Jesus' Name."

Bro Growcott - Living Sacrifice

28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

There is no error or caprice with Him; for He is long-suffering, patient and benevolent to a degree beyond our knowledge; that kindness is the first quality of His being - that God is love.

When we feel all that, we are solaced in the midst of life's uncertain experiences. We come to realise by the meditation that comes with the daily reading of the Word - that things will go right; that however wrong they appear to be, they will go right in the end, if we do those things that are well-pleasing in His sight.

"All things work together for good to those who are the called according to the purpose of God."

Though things may seem to shape adversely, Eternal Goodness guides the current to a beneficent end, even when the beneficence is not realised in the present state.

Bro Roberts exhortation - 'Without faith it is impossible to please God'.

30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

31 What shall we then say to these things? If God be for us, who can be against us?

It is one purpose, one work, one hope from the beginning. Our wisdom is to hold close and fast to it, giving ourselves daily to the reading of the word and to prayer, and addicting ourselves to those varied services which, though bootless in the eyes of men, the Scriptures assure us are precious in the eyes of God, and will at last be acknowledged and rewarded by Him in circumstances of great honour and joy everlasting.


32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

We can afford to give. We have the limitless resources of the universe behind us. We have no need to worry about the consequences. We cannot lose. "He that spared not His own Son, but delivered him up for us all, how shall He not with him, also freely give us all things?" (Rom. 8:32). "Take no thought-freely have ye received: freely give" (Matt. 10:8). If only we can summon the courage and the vision to throw ourselves upon this promise-if only we can rise to the free and unrestricted heights to which we are invited-far above the petty, grovelling levels of anxious earthly care. Cannot we see here another major aspect of John's assurance, "Perfect love casteth out fear?" (1 Jn. 4:18). How perfect is our love and faith in this respect?

"If God be for us, who can be against us?" (Rom. 8:31). Our only concern is to make sure that God is for us. Everything else will take care of itself.

Bro Growcott - Self examination.


1. ‭-‬That death entered the World of mankind by Adam's disobedience.

‭ "‬By one man sin entered into the world,‭ ‬and death by sin‭" (‬Rom.‭ v. 12)‬.‭ "‬In‭ (‬by or through‭) ‬Adam all die‭" (‬1‭ ‬Cor.‭ xv. ‬22‭)‬.‭ "‬Through the offence of one many are dead‭" (‬Rom.‭ v. ‬15‭)‬.

2.‭ ‬-That death came by decree extraneously to the nature bestowed upon Adam in Eden,‭ ‬and was not inherent in him before sentence.‭

‭"‬God made man in his own image‭ ‬.‭ ‬.‭ ‬a living soul‭ (‬a body of life‭) ‬.‭ ‬.‭ ‬very good‭" (‬Gen.‭ i. ‬27‭; ii. ‬7‭; i‬. 31‭)‬.‭ "‬Because thou hast hearkened unto the voice of thy wife‭ ‬.‭ ‬.‭ ‬.‭ ‬unto dust shalt thou return‭" (‬Gen.‭ iii. ‬17,‭ ‬19‭)‬.

3.‭ ‬-Since that time,‭ ‬death has been a bodily law.

‭-"‬The body is dead because of sin‭" (‬Rom.‭ viii. 10)‬.‭ "‬The law of sin in my members‭ ‬.‭ ‬.‭ ‬.‭ ‬the body of this death‭" (‬Rom.‭ vii. ‬23,‭ ‬24‭)‬.‭ "‬This mortal‭ ‬.‭ ‬.‭ ‬.‭ ‬we that are in this tabernacle do groan,‭ ‬being burdened‭" (‬1‭ ‬Cor.‭ xv. ‬53‭; ‬2‭ ‬Cor.‭ v. ‬4‭)‬.‭ "‬Having‭ ‬the sentence of death in ourselves,‭ ‬that we should not trust in ourselves,‭ ‬but in God who raiseth the dead‭" (‬2‭ ‬Cor.‭ i. ‬9‭)‬.

4.‭ ‬-The human body is therefore a body of death requiring redemption.

‭-"‬Waiting for the adoption,‭ ‬to wit the redemption of our body‭" (‬Rom.‭ viii. 23)‬.‭ "‬He shall change our vile body that it may be fashioned like unto His own glorious body‭"-(‬Phil.‭ iii. ‬21‭)‬.‭ "‬Who shall deliver me from the body of this death‭?" (‬Rom.‭ vii. ‬24‭)‬.‭ "‬This mortal‭ (‬body‭) ‬must put on immortality‭" (‬1‭ ‬Cor.‭ xv. ‬53‭)‬.

5.‭ ‬-That the flesh resulting from the condemnation of human nature of death because of sin,‭ ‬has no good in itself,‭ ‬but requires to be illuminated from the outside.

‭-"‬In me‭ (‬that is in my flesh‭) ‬dwelleth no good thing‭" (‬Rom.‭ vii. ‬18‭)‬.‭ "‬Sin dwelleth in me‭" (‬Ib.‭ vii. ‬20‭)‬.‭ "‬The law of sin which is in my members‭" (‬Ib.‭ ‬23‭)‬.‭ "‬Every good and perfect gift is from above,‭ ‬and cometh down from the Father of Lights‭" (‬James‭ i. ‬17‭)‬.‭ "‬Out of the heart proceed evil thoughts‭" (‬Matt.‭ xv. ‬19‭)‬.‭ "‬He that soweth to the flesh shall of the flesh reap corruption‭" (‬Gal.‭ vi. ‬8‭)‬.‭ "‬Put off the old man which is corrupt,‭ ‬according to the deceitful lusts‭" (‬Eph.‭ iv. ‬22‭)‬.

6.‭ ‬-That God's method for the return of sinful man to favour required and appointed the putting to death of man's condemned and evil nature in a representative man of spotless character,‭ ‬whom he should provide,‭ ‬to declare and uphold the righteousness of God,‭ ‬as the first condition of restoration,‭ ‬that he might be just while justifying the unjust,‭ ‬who should believingly approach through him in humility,‭ ‬confession,‭ ‬and reformation.

‭-"‬God sent His Son in the likeness of sinful flesh,‭ ‬and for sin condemned sin in the flesh‭" (‬Rom.‭ viii. ‬3‭)‬.‭ "‬Forasmuch as the children are partakers of flesh and blood,‭ ‬he also himself took part of the same,‭ ‬that through death he might destroy that having the power of death,‭ ‬that is,‭ ‬the devil‭" (‬Heb.‭ ii. ‬14‭)‬,‭ "‬Who his own self bare our sins in his own body to the tree‭" (‬1‭ ‬Pet.‭ ii. ‬24‭)‬.‭ "‬Our old man is crucified with him,‭ ‬that the body of sin might be destroyed‭" (‬Rom.‭ vi. ‬6‭)‬.‭ "‬He was tempted in all points like as we are,‭ ‬yet without sin‭" (‬Heb.‭ iv. ‬15‭)‬.‭ "‬Be of good cheer,‭ ‬I have overcome the World‭" (‬Jno.‭ xvi. ‬33‭)‬.‭ "‬Whom God hath set forth to be a propitiation through faith in his blood,‭ ‬to declare his righteousness for the remission of sins that are past through the forbearance of God,‭ ‬to declare,‭ ‬I say,‭ ‬at this time his righteousness,‭ ‬that he might be just,‭ ‬and the justifier of him that believeth in Jesus‭" (‬Rom. iii. 26‭)‬.

7.‭ ‬-That the death of Christ was by God's own appointment,‭ ‬and not by human accident,‭ ‬though brought about by human instrumentality.‭

‭"‬He that spared not His own Son,‭ ‬but‭ ‬delivered him up for us all‭" (‬Rom.‭ viii. ‬32‭)‬.‭ "‬Him being delivered‭ ‬by the determinate council and foreknowledge of God,‭ ‬ye have taken and by wicked hands have crucified and slain‭" (‬Acts‭ ii. ‬23‭)‬.‭ "‬Herod and Pontius Pilate,‭ ‬with the Gentiles and the people of Israel were gathered together for to do‭ ‬whatsoever thy hand and thy counsel determined before to be done‭" (‬Acts‭ iv. ‬27‭)‬.‭ "‬No man taketh it-my life-from me,‭ ‬but I lay it down of myself‭; ‬I have power to lay it down,‭ ‬and I have power to take it again.‭ ‬This commandment have I received of my Father‭" (‬Jno.‭ ‬x.18‭)‬.

8.‭ ‬-That the death of Christ was not a mere martyrdom,‭ ‬but an element in the process of reconciliation.

‭-'‬You that sometimes were alienated in your mind by wicked works,‭ ‬yet now hath he reconciled‭ ‬in the body of his flesh through death‭"-(‬Col.‭ i. ‬21‭)‬.‭ "‬When we were enemies,‭ ‬we were‭ ‬reconciled to God by the death of His Son‭" (‬Rom.‭ v. ‬10‭)‬.‭ "‬He was wounded for our transgressions:‭ ‬He was bruised for our iniquity:‭ ‬the chastisement of our peace was upon him,‭ ‬and with his stripes we are healed‭" (‬Isaiah‭ liii. ‬5‭)‬.‭ "‬I lay down my life for my sheep‭" (‬Jno.‭ x. ‬15‭)‬.‭ "‬Having therefore boldness to enter into the holiest by the blood of Jesus,‭ ‬by a new and living way,‭ ‬which he hath consecrated for us through the veil,‭ ‬that is to say his flesh,‭ ‬let us draw near‭" (‬Heb.‭ x. ‬20‭)‬.

9.‭ ‬-That the shedding of his blood was essential for our salvation.‭ "‬Being justified‭ ‬by his blood,‭ ‬we shall be saved from wrath through him‭" (‬Rom.‭ ‬5:9‭)‬.‭ "‬In whom we have redemption‭ ‬through his blood,‭ ‬even for the forgiveness of sins‭" (‬Col.‭ ‬1:14‭)‬.‭ "‬Without shedding of blood there is no remission‭" (‬Heb.‭ ‬9:22‭)‬.‭ "‬This is the new covenant in my blood,‭ ‬shed for the remission of sins‭" (‬Matt.‭ ‬26:28‭)‬.‭ "‬The Lamb of God that taketh away the sin of the world‭" (‬Jno.‭ ‬1:29‭)‬.‭ "‬Unto him that loved us and washed us from our sins‭ ‬in his own blood‭" (‬Rev.‭ ‬1:5‭)‬.‭ "‬Have washed their robes and‭ ‬made them white in the blood of the Lanb‭" (‬Rev.‭ ‬7:14‭)‬.

10.‭ ‬-That Christ was himself saved in the Redemption he wrought out for us.‭ "‬In the days of his flesh,‭ ‬when he had offered up prayers and supplications with strong crying and tears unto Him that was able to‭ ‬save him from death,‭ ‬and was heard in that he feared.‭ ‬Though he were a son,‭ ‬yet learned obedience by the things which he suffered.‭ ‬And being made perfect,‭ ‬he became that author of eternal salvation unto all them that obey him‭" (‬Heb.‭ ‬5:7‭-‬9‭)‬.‭ "‬Joint heirs with Christ‭" (‬Rom.‭ ‬8:17‭)‬.‭ "‬By his own blood he entered once unto the holy place,‭ ‬having obtained eternal redemption‭" (‬Heb.‭ ‬9:12‭)‬.‭ "‬Now the God of peace that brought again from the dead our Lord Jesus Christ,‭ ‬that great shepherd of the sheep,‭ ‬through the blood of the everlasting covenant,‭ ‬make you perfect,‭ &‬c.‭" (‬Heb.‭ ‬13:20‭)‬.

11.‭ ‬-That as the anti-typical High Priest,‭ ‬it was necessary that he should offer for himself as well as for those whom he represented‭-"‬And by reason hereof,‭ ‬he ought as for the people,‭ ‬so also for himself,‭ ‬to offer for sins.‭ ‬And no man taketh this honour unto himself,‭ ‬but he that is called of God,‭ ‬as was Aaron.‭ ‬So also Christ glorified not himself to be made a high priest,‭ ‬but he that said unto him,‭ &‬c.‭" (‬Heb.‭ ‬5:3‭)‬.‭ "‬Wherefore it is of necessity that this man have somewhat also to offer.‭" (‬Heb.‭ ‬8:3‭)‬.‭ "‬Through the Eternal Spirit,‭ ‬he offered himself without spot unto God‭" (‬Heb.‭ ‬9:14‭)‬.‭ "‬Who needeth not‭ ‬daily,‭ ‬as those high priests,‭ ‬to offer up sacrifice,‭ ‬first for his own sins and then for the people's:‭ ‬for‭ ‬this‭ ‬he did once when he offered up himself‭" (‬Heb.‭ ‬7:27‭)‬.‭ "‬It was therefore necessary that the patterns of things in the heavens‭ (‬that is,‭ ‬the symbols employed under the law‭)‬,‭ ‬should be purified with these‭ (‬Mosaic sacrifices‭)‬,‭ ‬but‭ ‬the heavenly things themselves‭ (‬that is,‭ ‬Christ who is the substance prefigured in the law‭)‬,‭ ‬with better sacrifices than these‭" (‬that is,‭ ‬the sacrifice of Christ‭-‬Heb.‭ ‬9:23‭)‬.

The Christadelphian, Sept 1896. p339-341.

I have seen the‭ ‬102-page pamphlet put out by Mr.‭ ‬Cornish in connection with this subject,‭ ‬entitled,‭ "‬The Editor of the‭ ‬Christadelphian Unmasked.‭" ‬I know not how to characterise it as it ought.‭ ‬It is not for me to judge or condemn,‭ ‬but rather to have in view the precept which enjoins us to‭ "‬Pray for‭" ‬those who despitefully use and afflict us.‭ ‬At the same time,‭ ‬the necessity for a correct understanding sometimes calls for rejoinder where silence would seem preferable.‭ ‬My rejoinder shall be very brief.

The venom of Mr.‭ ‬Cornish's production is self-manifest.‭ ‬Its venom is only equalled by its untruthfulness.‭ ‬That Mr.‭ ‬Cornish is a conscious liar,‭ ‬I cannot tell.‭ ‬I rather think a good deal must be put down to his infirmity of hearing,‭ ‬which prevents correct impressions‭; ‬and‭ (‬if reports are correct‭) ‬to another infirmity which would go far to account for a virulence approaching insanity.

However this may be,‭ ‬I repudiate his report of the meeting between us as a tissue of misrepresentation and mendacity.‭ ‬Of course,‭ ‬there is a framework of fact in his account,‭ ‬as there is in all false versions,‭ ‬but as regards those details on which the character of an action or a speech depends,‭ ‬two-thirds of them are distortions,‭ ‬and some of them inventions.‭ ‬I disown questions put into my mouth.‭ ‬I disown answers I am represented as giving.‭ ‬I deny the calumnious version of my connection with the proposed refinement of sugar by electricity which Mr.‭ ‬Cornish has raked up from the extinct embers of past animosities.‭ ‬I do not admit that livelihood by pure literature is a just cause of reproach.

God has raised up this Shimei to curse me,‭ ‬and I must bear it.‭ ‬It comes at a time when I have many other sorrows.‭ ‬There is a Divine meaning to it all,‭ ‬without doubt,‭ ‬which will be manifest in due time.‭ ‬It may be said,‭ ‬if Shimei cursed,‭ ‬David sinned.‭ ‬Be it so:‭ "‬What man is he that sinneth not‭?" ‬But Shimei's cursing was short-lived,‭ ‬and David forgiven was re-instated.‭ ‬We live in a time of trouble.‭ ‬We live in the developing crisis of the time of the end.‭ ‬Evil goes forth from nation to nation,‭ ‬and from so-called brother to brother.‭ ‬In such a time,‭ ‬the answer of a good conscience inspires resolute endurance.‭ ‬God guides the whirlwind,‭ ‬and will at last save His own out of all affliction.‭ ‬Wherein this man may mean well in his personal antagonisms to me,‭ ‬I pray God to forgive him.‭ ‬Wherein he fights against God,‭ ‬in adding to the afflictions of the Gospel,‭ ‬at a time when it fights an almost single-handed battle against the hosts of darkness,‭ ‬he is in God's hands and may have to answer for it.‭-‬R.‭ ‬R.