Pacific Press Publishing Company · Oakland, California · May 14, 1894
The Religion of Christ
By Editor
SAID Lafayette, himself a Roman Catholic, "If the liberties of the American people are ever destroyed, they will fall by the hands of the Roman clergy." These words are worth remembering now. The sad fact is that many of the Protestant clergy are diligently preparing the way for Rome's triumph.
THAT there have been Roman Catholic Christians, Roman Catholic patriots, Roman Catholic lovers of liberty, we will not deny. Nay, we freely grant it. But they were not Christians, patriots, and lovers of freedom because they were Roman Catholics, but in spite of it. They had imbibed less of Roman Catholicism than of Christianity. They absorbed the light which came to them in that system instead of the darkness which there abounds. They looked to Christ instead of the man who claimed to be Christ's vicar. In thus doing they were better Christians than Catholics.
The Religion of Christ
The religion of Christ and the Bible is the religion of love and unselfishness, and that religion if embraced and lived will develop unselfish, lovely characters. Even the enemies of Christianity admit its excellencies when they condemn unsanctified, inconsistent professors of Christianity. The religions outside of Christianity are religions of self. Man becomes in some way his own saviour, and hence does that which in his own mind exalts him. Self-exaltation leads naturally to envy, strife, confusion, and every evil work. But where there is one only Saviour, who for the great love which he bore even his enemies, gave his life to save them, there is love begotten in return for the One who is altogether lovely; and this love for the one central object shuts out all occasion for envy, division, and strife. When the opposite of this is seen among professed Christians, when the contention is for personal place, prominence, preeminence, and authority instead of the service of Christ, the glory of his name, and the salvation of souls, the actuating spirit is not of Christ but of man. It may be called "Christian," but it is not of Christ.
THE Sunday School Times well says: "If we are to rely on a Bible text as the basis of our action, we need to be sure as to the text. Many a pulpit preacher justifies his sacred work by the divine command, 'Go ye into all the world and preach the gospel,' while he seems to understand that command as though it read, 'Come ye from all the world and hear the gospel.' Standing in a pulpit and expecting hearers to hire seats before that pulpit is a very good work in its way; but it does not meet the requirements of the command to go out after those who will not come in and listen. The one thing ought to be done, and the other not left undone."
Is Religion Only a Fad?
It seemingly is with some persons. Since the representatives of Buddhism, Brahmanism, Shintoism, and other isms spoke so glowingly of their religions of self at the recent Parliament of Religions in Chicago, and were so rapturously applauded by professed Christians, we have wondered whether Christianity was not really held as a sort of society "fad" by many, to be discarded when some other became more popular. The following from the Christian Advocate, our neighbor across the bay, puts the matter in about the right light:—
The other day, as one of the great trans-Pacific steamers was about leaving her dock in San Francisco, a small company of earnest Christians had gathered to bid Godspeed to several young missionaries who were leaving for the foreign field. On the same steamer a Brahman, on his way from the World's Congress of Religions at Chicago, was returning to his native India. A number of American women (were they Christians?) were there with flowers and sweet speeches to speed him on his journey. They listened to his speech as though it were the voice of a god; and, turning to a gentleman standing near, said: "Aren't his words wonderful! What do you think of him?" The gentleman replied: "I think he is an old idiot. I have been in the land where he lives, and I know what his system is. Do you know that if you ladies were living under his form of religion, you would be considered only slaves, and you would be hoping and praying that possibly, in some long to-morrow, it might be your happy lot, after innumerable transmigrations, to be born a man? Do you know that Christianity is the only religion that has ever done anything for woman?"
The great trouble is that many who profess Christianity do not know Christ. He who drinks of the water of life which Christ gives will never thirst for any other. But Christ can never be known by mere intellectual study of his doctrine. The religion of Christ is a spiritual force which must be experienced.
A WORLD-WIDE PROBLEM.
By Editor
PoOR day! It has no fixed home or abiding character. It is more like the cloud than the sun. Sunday keepers call the day in Europe the "Continental Sunday," the "French Sunday," the "Parisian Sunday;" in Scotland it is the "Scotch Sunday;" in England it is the "British Sunday," and in America we have the "American," the "Puritan," the "San Francisco," the "Chicago" Sunday; and now our Australasian cousins are wrestling with the question, "What is the British Sunday?" "This riddle," says the Australasian Star (the leading paper of the Southern Continent), of February 22, "was asked by the premier a few days ago, when a deputation of clergymen exhibited themselves before him, and we propose to answer it more fully and fairly than it was answered on that occasion."
In this answer the Star says:—
"The Sabbath," as we should all know, is the seventh day of the Jews, our present Saturday, the needed time of repose after the arduous labor of "creating," the day of rest ordained for God and man, though not, apparently, for the laws of nature. To that day, and to that day alone, the commandments, the law of Moses, the prophets, and even the evangelists refer, when the "Sabbath" is mentioned in the Bible, as it is in innumerable places and in the most solemn manner. There is no divine command which is more precise, more frequently expressed, or more binding, than the observance of the seventh day, of the Jewish Sabbath; there is none, in consequence, which all clergymen so flagrantly and persistently ignore, and they do so with a perfectly sublime contempt. What is the explanation? Their only answer to the charge is that the observance of the Sabbath—of the seventh day, with all its burdens—was transferred to Sunday. The burden of proof lies with the asserters; and we would ask our reverend teachers—the Protestant clergy of the stricter sort—when, how, or by whose authority this tremendous and startling change was made, and where in the Bible there is any mention of it, or any promulgation of the new law which effected this fundamental revolution. An old rabbi once observed, "The world was created that the Sabbath might be observed." We need not go to that extreme, but we may reasonably suppose that the burdens of the Sabbath would not be transferred to another day without a definite and precise command. . . . The early Christians, probably, observed the Jewish Sabbath for several ages, and kept Sunday, too, not in the Puritan way, but as the Reformed Anglicans kept it under Elizabeth and the Stuarts, or as Greek and Roman churchmen keep it now.
In speaking further about compulsory Sunday keeping, the editor says:—
A divine law we will obey as far as our frailty admits; but a human tyranny, especially one imposed by an interested class, we shall resist. We only resist at present by demanding the authority on which Puritan and straight-laced divines claim to transfer the obligations of the Sabbath, as well as its name, to another day, and to impose those obligations on a Christian people. We know they are wrong about the name; and we now challenge them about the obligations.
We are glad to see these outspoken utterances.434They ought to shame Protestant Christians to return to their Magna Charta, God's word. The Sabbath agitation is world-wide, and the honest in heart will find the truth. If the professed servants of Christ will not preach it, God will stir up secular papers, and stones, if necessary, to do it. Man cannot stop the agitation. In his own heart let him decide the question for God.
The "Parousia" and "Epiphany."
A marked article in a Missouri paper recently sent us has the following paragraph:—
There are two Greek words used in the New Testament to denote the two phases of our Saviour's second coming: Parousia, or presence, without visible manifestation; and epiphaneia, or open manifestation, when the whole world shall see him. The word parousia is used to denote the first stage of his coming, his coming to the "air" before the tribulation, when, "as the lightning cometh out of the east, and shineth even unto the west; so shall also the parousia of the Son of Man be." Matt. 24:27.
The above is an error held by many, and we will therefore notice it briefly. The two words are used of precisely the same event. The word parousia means personal presence, that which can be seen. See 2 Cor. 7:6, 7, where the word "coming" is in the Greek parousia. The parousia, or presence, of Titus was visible. See also the word "presence" in 2 Cor. 10:10. The word parousia means simply personal presence. The word epiphaneia (or epiphany for short) means a shining forth, and both words are used of the visible, glorious second coming of Christ. "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness [epiphany, shining forth] of his coming [parousia, personal presence]." 2 Thess. 2:8. Christ was personally present at his first advent, but his divinity was veiled with humanity; but at his presence his glorious godhead will shine forth in all its brightness. For a fuller exposition of this see Bible Students' Library No. 124, now in preparation. Price, 2 cents.
"A Patriotic Catechism."
A copy of the Christian Patriot, published in Tennessee, is sent us containing a "Patriotic Catechism," on which editors are requested "to comment." The "catechism in this number (it is to be continued) presents forty-two questions and answers, in two parts, "Introductory" and "General Principles." The first questions will show its character:—
Q.—1. Does the true Christian love his nation?
A.—"He that loveth not his brother abideth in death."
The above answer assumes that the nation is a brother, an individual entity, which is palpable absurdity. It is the duty of every man to love all men, and it is the true Christian who will love all men irrespective of race or nation. And he loves them not as nations, but as individuals. Again:—
Q.—5. How may the Bible be divided?
A.—Into two parts; the political part teaches man's duty, and the evangelical part shows God's mercy.
This is worse. The Bible does not teach politics but practical principles. Again, in explanation of 1 Tim. 2:1, 2, he says:—
Q.—32. How should Christians pray for government?
A.—The apostle commands us to pray for all that are in authority "that we may lead a quiet and peaceable life in all godliness and honesty."
Q.—33. Explain this last text.
A.—Paul commands us to pray and therefore to watch and work that government may do those things and only those things which will make it harder to do wrong and easier to do right.
The object of the writer is doubtless good, but his method will be utterly futile. The world cannot be saved by government, by political creeds or catechisms, by endeavoring to put God in the constitution or by confining his word by putting it into human law. The only hope of the world is personal faith in Jesus Christ. The writer endeavors to make it appear that the theocracy of Israel was a republic, and that Moses was elected by the people. All this tendency to paternalism in government, to union of Church and State, to exalt human government to the place of God, are but evidences of the continual augmenting forces of the last-day apostasy which shall utterly ruin the nations and governments of earth. The duty of the Christian is not to be a politician, but to preach the gospel.
THE FAMILY CIRCLE THE SCHOOL OF CHRIST.
By Mrs. E. G. White
BY MRS. E. G. WHITE.
THE family institution is a divine ordinance. Parents stand in the place of God to their children. How grievous in the sight of heaven is the neglect of parents to train their children for the future immortal life. Christians should look upon children as the younger members of the Lord's family, intrusted to the parents and to the church to be trained up as children of God, to be brought up in the nurture and admonition of the Lord. The Christian family is to be a school of Christ, where parents are to be the visible teachers, but Christ himself the great invisible teacher. The lessons which Christ imparts to the parents they are to repeat to their children line upon line and precept upon precept. Patiently, tenderly, and lovingly their steps are to be guided in the narrow path of holiness. Parents are not to compel their children to have a form of religion, but they are to place eternal principles before them in an attractive light.
The mother is to teach the children through their earlier years, and in order to fulfill her great responsibility, she needs to be moulded and fashioned after the similitude of the character of Christ. She is never to use her influence fitfully, unwisely, or arbitrarily, simply because it is in her power to do so. She must ever remember that she must render up an account to God for the way she has done her intrusted work. The father should see to it that the mother is not overburdened with the care of many children. Children are not to be crowded upon her so that her physical strength and training capabilities are taxed. Men and women should carefully, conscientiously consider, with an eye single to the glory of God, what is involved in bringing children into the world.435When mothers bring forth children in rapid succession, the burdens of caring for and training them are so heavy that they become discouraged, and are not able to accomplish the work that they should in educating their numerous and fast-increasing flock.
A mother is but a human being, and the husband and father of the family should unite his efforts with hers in building up a proper family discipline. If he neglects to do his part, failure is registered in the books of heaven against his name, and he will have to give an account of himself before the great white throne. Many fathers think family discipline a light matter, and it does not enter their mind that they have a part to act in cheerfully training and governing the children. The father frequently manifests passion and impatience, and alienates the hearts of his children from him, and yet he often charges the blame of this upon the poor management of the mother. Let Christian parents take heed how they deal with the younger members of the Lord's family. The father and mother should always be at agreement, not working counter to each other, in order that right impressions may be made on the minds of their children. Let parents seek wisdom of God; for he has said, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not."
It is the privilege of parents to rear their children in a divine atmosphere. As soon as the little ones are intelligent to understand, parents should tell to them the story of Jesus, that they may drink in the precious truth concerning the Babe of Bethlehem. Impress upon the children's minds sentiments of simple piety that are adapted to their years and ability. Bring your children in prayer to Jesus, for he has made it possible for them to learn religion as they learn to frame the words of the language. Let children hear from the lips of their mother words of gentleness, purity, and truth. Let her maintain her authority, permitting no disobedience on the part of her children. Command your children and your household after you (as did Abraham) to keep the way of the Lord, to do justice and judgment. Parents must keep their hearts and minds in the love of God, and bring their children to the altar of prayer, where day by day the household may offer up supplication and thanksgiving.
When parents become old, and have young children to bring up, the father is likely to feel that the children must follow in the sturdy, rugged path in which he himself is traveling. It is difficult for him to realize that his children are in need of having life made pleasant and happy for them by their parents. Many parents deny the children an indulgence in that which is safe and innocent, and are so afraid of encouraging them in cultivating desires for unlawful things that they will not even allow their children to have the enjoyment that children should have. Through fear of evil results, they refuse permission to indulge in some simple pleasure that would have saved the very evil they seek to avoid, and thus the children think there is no use in expecting any favors, and therefore will not ask for them. They steal away to the pleasures they think will be forbidden. Confidence between the parents and children is thus destroyed. If fathers and mothers have not themselves had a happy childhood, why should they shadow the lives of their children because of their own great loss in this respect? The father may think that this is the only course that will be safe to pursue; but let him remember that all minds are not constituted alike, and the greater the efforts made to restrict, the more uncontrollable will be the desire to obtain that which is denied, and the result will be disobedience to parental authority. The father will be grieved by what he considers the wayward course of his son, and his heart will feel sore over his rebellion. But would it not be well for him to consider the fact that the first cause of his son's disobedience was his own unwillingness to indulge him in that in which there was no sin. The father thinks that sufficient reason is given for his son's abstaining from his indulgence since he has denied it to him. But parents should remember that their children are intelligent beings, and they should deal with them as they themselves would like to be dealt with.
It is true that Christ is to be the model for children. He was subject unto his parents; but Christ is also the father's example, and his tender love should be shown by his human agent. The father should be enabled to say, "Thy gentleness hath made me great." Christ is the model of perfection, both in outward manner and inward grace, for he was meek and gentle of heart. He did not break the bruised reed, nor quench the smoking flax. He enjoyed seeing children and youth happy. He never spoke an unkind, discourteous word. Even in his denunciations of the hypocrisy of the Pharisees, keen and searching though they were, there was no manifestation of an irritated temper. Divine grace alone can correct our objectionable tendencies.
When circumstances arise that tempt and irritate us, we should manifest love and sympathy, and cultivate patience under every provocation to anger. Under trying circumstances parents may think it right to manifest sternness; but this is the time when they will need to apply the oil of grace in order to prevent friction in the family. Harshness of temper must be softened and subdued by the love of Christ, in order that parents may be able to deal wisely with their children. When, by the wrong course of some members of the family, a most difficult combination of things comes into existence, which is hard to harmonize, different manifestations of mind will make themselves apparent in those who are to be reproved. Some will be excessively sensitive, others manifest a cold, proud reserve, others be nervous and timid, and others still be excessively irritable. Under such circumstances there will always be need of forbearance, patience, and love. Let all by repentance, forgiveness, and love seek to bring all the sunshine that is possible into the home life, that alienation may be healed, and the family come into unity.
The Christian must modify his stern traits of character through the grace of Christ, and cultivate that which is gentle and peaceful. Great harm is done to the cause of Christ when Christians permit their unholy traits of character to misrepresent the gentle, courteous spirit of the gospel of Jesus Christ. Old age at times expects too much of inexperienced youth, and youth expect too much of the aged. Let all take Christ for their example, who never spoke a hasty, discourteous word, or performed a rude action. It is just as much the sacred duty of the aged to grow old gracefully, mellowing in disposition in the autumn of life, as it is for the youth to represent the graces of the character of Christ. Manners are the expression of character, and divine grace can do everything to sanctify the character. Therefore, "let this mind be in you which was also in Christ Jesus."
FOR PROTESTANTS TO PONDER.
By W. N. G.
A COMMITTEE of a Catholic society in Norwich, Conn., have found occasion to express to the Protestant pastors of that city a great "respect for, and confidence in, the Christian gentlemen of all denominations whose lives are consecrated and devoted to the spiritual welfare of the people" of that city. There had been a note sent to the society, in the name of the pastors, inviting the members to attend the revival meetings of B. Fay Mills, who, it was alleged, would "point out the error of their idolatrous Romish worship." The society had divined that the note was a forgery, and in connection with the above-quoted expression of confidence so assured the pastors. Of course the object was to get a pat in return, and they got it, in part as follows:—
"We profoundly appreciate your unwillingness to believe us capable of an utterance so uncongruous with the spirit of tolerance and charity, which are the characteristics of our common Christian faith. And we beg you to believe that we shall always study to maintain and strengthen those relations of amity and good will which should ever exist between those who call themselves by the Christian name. With assurances, gentlemen, of our sincere and cordial regard, we are your friends and fellow Christians."
It is well to publicly disown a forgery prominently brought before the public, and for the injured party to absolve the one falsely represented in the matter, but the expression of a "common Christian faith" between Catholics and Protestants, and such a wonderful confidence in each other's work, indicates one of two conditions,—either an insincerity of expression, or an astonishing convergence of Protestant and Catholic lines. How those lines could come into such confidential and sympathizing proximity when "Rome never changes," is a problem for Protestants to ponder. W. N. G.
Sabbath Conversation
The following question and answer come from the Golden Rule, of Boston, the Christian Endeavor organ:—
"We are forbidden to speak of secular things on the Sabbath. What is a Christian woman to do who has an unconverted husband, who does not care to hear or talk of spiritual things? Shall she keep prayerfully silent, and bear the consequences, or may she speak to him?"
"Where, pray, are we forbidden to speak of secular things on the Sabbath? You must be sadly twisting some text. The Sabbath is made for man. Use it in a sensible way. I heartily agree, nevertheless, that we do not talk enough, on Sunday, or any other day, about religious matters."
How much better would it be to refer to the Bible: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord." Isa. 58:13, 14. We will talk about that in which we delight.
Dishonesty Begins in Thought
By Henry Ward Beecher
The moment a man begins to think about dishonesty he has half committed it; the moment a man begins to think about a lie, he has half told it.—Beecher.
Life’s Great End
THAT life is long which answers life's great end.—Young.
THE SAVIOUR.
"Art thou weary? art thou languid?
Art thou sore distressed?
Come to Me," One saith, "and, coming,
Be at rest."
Hath He marks to lead me to Him,
If He be my guide?—
"In His feet and hands are wound prints,
And His side."
Is there diadem as monarch
That His brow adorns?—
"Yea, a crown in very surety,
But of thorns."
If I find Him, if I follow,
What His guerdon here?—
"Many a sorrow, many a labor,
Many a tear."
If I still hold closely to Him,
What hath He at last?—
"Sorrow vanquished, labor ended,
Jordan passed."
If I ask Him to receive me,
Will He say me nay?—
"Not till earth and not till heaven
Pass away."
Finding, following, keeping, struggling,
Is He sure to bless?
Saints, apostles, prophets, martyrs,
Answer, "Yes."
—Selected.
A TWOFOLD EXPRESSION OF THE LAW
By Elder T. H. Starbuck
THE PERFECTION OF THE LAW. NO. 4.
BY ELDER T. H. STARBUCK.
A TWOFOLD EXPRESSION OF THE LAW.
IN the plan of redemption God has promulgated his law to the world in a twofold sense,—in the living oracles from Sinai, engraven upon stone, and in the life and teachings of Christ. The principles of divine love, solemnly enjoined from Sinai in ten commandments, were practically exemplified in the life of "the Son of his love" on earth. The plan of redemption is God's moral government administered in a manner to suit the exigencies of the case. The mediatorial death of Christ was in strict harmony with the principles of the law. If this were not true, the law itself would condemn the sacrifice which God has made to save the lost. But the gift of his Son being in harmony with the claims of the law, he can be just in saving those who believe on Jesus. Rom. 3: 26.
But the fact should be emphasized, however, that there is a well-defined boundary beyond which neither justice nor mercy can go. That boundary marks the distinction between loyalty and disloyalty to God on the part of the sinner. If he repents and becomes loyal to God, there is a principle of mercy in the law that forgives; and God can be just (in harmony with his law) in justifying the repentant, and the law itself witnesses to the correctness of the transaction. But if the sinner persists in his disloyalty, the principle of justice in the law condemns, for the wages of sin is death, and God can be just in the condemnation of such, and the law witnesses to the justice of the transaction.
The law itself inspires the repentant sinner with hope, for it proclaims its Author to be merciful,—"showing mercy to thousands of them that love Me and keep My commandments." Second commandment. God is compassionate, and his law could not be perfect without responding to that trait in his character. A law without the element of mercy in it could but imperfectly represent the perfection of its merciful Author. The Decalogue is given in a form adapted to our condition in this life. It appeals to those who are transgressors of it. While it contains the universal principles of morality, it addresses sinful men, not sinless angels, or beings of some far-away world; and, though it pierces the sinner's heart, it indicates that God will show mercy to such as are inclined to obedience.
A RULE OF JUDGMENT.
A state of probation, such as that existing in this world, must necessarily terminate in a general judgment, in which the deeds of all men will be justly weighed, and rewards meted out accordingly. The Bible teaches that God has appointed a day for that purpose, and that the Decalogue is to be the final standard in that solemn tribunal. Everyone who has been made acquainted with its principles in this life is to be brought to the searching test of the moral law. It is the436measure of moral character. The practical heart, loyal or disloyal to its claims, will decide each case for eternity.
But it would be unjust to use the law as an instrument to condemn the sinner, unless it had first offered him the opportunity of rendering obedience to its principles. In human jurisprudence it is presumed that the offender against secular justice has first had the opportunity of rendering obedience to the law which condemns his act. Men are born with inherent sinful tendencies. The natural trend of the heart and all surrounding influences incline toward sin. The probation in which man finds himself here is a state in which the native mercy of the law is manifested to him through the gospel of salvation. When transgressors are finally condemned to the second death on account of their sins, it will be an act of justice and not of tyranny, as it would be were it not that mercy in the form of what is called probation had first been offered them. The law of mercy is a part of the moral law. Were it not so, one part of God's moral government would be arrayed against another, which would show him to be the Author of confusion. If there is a higher law of mercy, as some think, separate and distinct from the Decalogue, these two laws would necessarily be opposed to each other. Any source of mercy separate from and not inherent in the moral law would antagonize its principles. It is conclusive, then, that the principle of mercy inheres in the Decalogue.
THE MERCY SEAT.
The most sacred object in the earthly sanctuary was the ark of the covenant, containing the stone tables of the Decalogue. The covering of the ark, or mercy seat, represented the throne of God, from whence he communed with his people, granting pardon to repentant sinners. His administration of mercy must have been in harmony with the law deposited under the mercy seat. In the ark, with its throne of mercy, God represents to the world that his law is the foundation of his moral government—the principles from whence justice and mercy are dispensed to humanity. "All thy commandments are righteousness," and "righteousness and judgment are the habitation [establishment] of his throne." In the ark of his sanctuary God reveals himself to a race of sinners as the just and compassionate God, actuated by the principles of his perfect law. He could not thus reveal himself unless the law embodies the element of divine mercy.
THE END OF THE LAW.
A desire for salvation on the part of the sinner is encouraged by the word of God and the Spirit of God. It is while in this state of mind that the law becomes a monitor to lead him to Christ. The design of the law is righteousness, and it inevitably responds to the transgressor's desire for a sinless life by bringing him to the Source of life. It was ordained to life. Its aim is life, and the aim of salvation is life. The two are in perfect accord—in fact, the latter is the outgrowth of the former. God's efforts to save those who are in the bondage of sin are in harmony with the claims of the law. What it designs is obedience and life. Jesus imparts both, and the aim (end, object) of the law is met. The law itself assists in bringing about this condition by converting the soul,—that is, turning it to the Author of the law. But while this operation is going on in the sinner's heart, if he turns away his ear from hearing the law, his prayer becomes an abomination. The very design of the law shows it to contain the elements of mercy. "The law entered, that the offense might abound. But where sin abounded, grace did much more abound." In this passage mercy is clearly seen working out salvation to man through the channel of law. Grace cannot abound without the aid of the law. If it could, it would not have been necessary to promulgate the law to the world.
It cannot be true that God dispenses mercy by other means than through his law. Mercy is not something invented to meet the emergency of sin. It is in the very nature of the changeless God, and man is made to understand his attributes through the operation of law, as set before the world in revelation. When the sinner is brought under conviction by the law, the experience described in Romans 7 takes place in his heart, and, if he lets the law take its legitimate course, he becomes a free man in Christ Jesus, and the righteousness of the law will appear in his life and character. There is no condemnation to them that are in Christ Jesus. Because of the weakness of the flesh, the law cannot operate through it to work out this righteousness. It was because of this weakness that God sent his Son in the likeness of sinful flesh, that the design of the law might be wrought out in him for us. While the active principles of the law could not operate through humanity, they could work effectively through humanity and divinity combined; and the native love of the law concedes to humanity all the blessed results that follow. The fact that it responds to the efforts of Christ for us is evidence of its native mercy.