Lessons from The History of How the True Light on the Covenants Was Established
1888 – 1900

Lesson 4

The School Master

Historical Prologue

In early SDA history it was generally held that the law which is the schoolmaster (Gal. 3:24) was the ceremonial law. Opponents of the Sabbath truth generally taught that the moral law was the schoolmaster and was abolished at the cross. The SDA pioneers sought to oppose that argument by taking the position that the "schoolmaster" was the ceremonial law which was abolished at Calvary.

One SDA pioneer who held a different view was J.N. Andrews (1829-1883). In reply to one H.E. Carver, Andrews wrote concerning the law in Gal. 3:24.

"That law was the law of ten commandments given by God from Sinai … had the law been abolished at the death of Christ, it could not have been a schoolmaster many years afterward to bring the Galatians to Christ." J.N. Andrews R.H. 2, 4 (Sept 16, 1851) page 29.

And writing concerning Saul's conversion (to Paul) he wrote:
" Paul was no longer under the condemnation of God's holy law, (Romans 3:19), but was under grace, the state of pardon and forgiveness, and from the heart "fulfilled the righteousness of the law” (Rom. 8:1-4). The same school-master (not an abolished law) brought the Galatians to Christ many years after this." Ibid.

J.N. Andrew's argument was clear and powerful. How could have the Galatians been convicted of sin and brought to Christ if the "schoolmaster" was abolished at the cross? (These and all other Historical Facts are Derived from P.E. Penno Jr in his Book Calvary at Sinai).

In 1854 John Harvey Waggoner (1820-1889) who was a Seventh-day Adventist evangelist, editor and author, published a book called The Law of God: An Examination of the Testimony of Both Testaments. In that book J.H. Waggoner stated that the law in Gal. 3:19, 24 was the moral law. This position caused agitation among SDA believers in Vermont and consequently they sent Elder Stephen Pierce to Battle Creek to argue their position with the General Conference leadership.

Elder Pierce said that he could not tell how the moral law could bring us to Christ. He said that the school master was the law system but not the moral law.

Uriah Smith was young in the faith at that time (1856) and he paid careful attention to what was going on. Bro. Smith became convinced that Ellen White had a vision declaring Elder J.H. Waggoner wrong and Elder Pierce right.

Many years later (1887) Ellen White stated that she could not remember what the vision was about:
" I am troubled; for the life of me I cannot remember that which I have been shown in reference to the two laws. I cannot remember what the caution and warning, referred to, were that were given to Elder J.H. Waggoner. It may be that it was a caution not to make his ideas prominent at that time, for there was great danger of disunion." Letter E.G. White to G.I. Butler and U. Smith April 5, 1887 Basel, Switzerland. EGW 1888, - 32).

To cut a long story short, after 1856 SDA leaders and writers, with the exception of J.H. Waggoner, viewed the law in Galatians 3:19, 24 as the ceremonial law. They also held the view that the covenants were dispensations of time, i.e. that the old covenant originated at Sinai and ended at the cross whereas the new covenant commenced at the Cross and runs to the Second Coming. These views were dominant by the time of the 1880's.

Introducing E. J. Waggoner

Ellet Joseph Waggoner was born on January 12, 1855 at Baraboo, Wisconsin, USA. His father was John Harvey (J.H.) Waggoner, his mother was Maryetta. E.J. Waggoner was educated at Battle Creek and trained to be a physician at Bellevue Medical College in New York City. He married Jessie Fremont Moses. Although a physician his real love was ministry. G.I. Butler took him to Iowa in 1879 and E.J. Waggoner planted churches and preached. By 1881 he became a regular contributor to the Signs and by 1883, May 10, he was assistant editor of the Signs.

Waggoner's First Articles on the Law and the Covenants

On June 19, 1884 E.J. Waggoner began publishing a ten-part series on the subject of the law and the covenants. By September 11 he entered the difficult waters of the law in Galatians for the first time in his writing career. From the outset his concepts were revolutionary but refreshingly clear.

First let us read two key passages of Scripture, Romans 4:13-16 and Galatians 3:16-24.

Waggoner wrote an article on Galatians 3. He said Galatians 3 addressed the issue of the law and the covenants. The covenant was:
" God's promise to Abraham, and, through him, to all the faithful. He says that the inheritance was simply by promise, through faith in Christ, yet the law was also given and designed to be kept. Then he asks, "Is the law then against the promises of God?" That is a very pertinent question. It opens the whole subject. Is the law against the promises of God? If we keep the law do we thereby manifest our disbelief of or contempt for the promises of God? Do we deny Christ by keeping the law? Paul answers in the same verse: "God forbid; for if there had been a law given which could have given life, verily righteousness should have been by the law." Gal.3:21. The idea is, the law is not against (in conflict with) the promises of God, because we do not expect to gain the inheritance through the keeping of the law. That this is true is proved by the simple fact that if the law could have given life, righteousness should have come by means of it, and there would have been no need of Christ's sacrifice and of the promises. So the simple fact that promises were given, proves that the law is powerless to give life." E.J. Waggoner, Under the Law, S.T. 10, 35 September 11, 1884, page 53, 554.

In this article E.J. Waggoner showed clearly the teaching of the Apostle Paul on the relations of the law to the covenants.

First, the inheritance was by promise to Abraham through faith in Christ. Waggoner understood clearly Paul's definition of God's covenant to Abraham as God's promise to Abraham. Abraham claimed the promise by faith.

Second, the inheritance did not come by keeping the law. In giving the law, God never designed that it should give life. The law points out sin and shows us our need of the promised seed, Christ. The righteousness of God and therefore the righteousness of His law is contained in God's promise through Christ.

Waggoner built his teaching on the law and the promises entirely on Paul's beautiful analysis in Gal. 3:16-24.

In the same article, Waggoner explained the function of the law:
“ The existence of the law, instead of being against the promises of God, is so much in harmony with them that they would amount to nothing without it." Ibid.

"The law convicted the sinner. It convinced him of his need of righteousness.”

“It is absolutely necessary that the law be in the world, in order to lead men to lay hold on the promises. The law of itself could save no one; the promises would be of no benefit to men without the law to show them their need of those promises. The law, by showing all men to be sinners, makes it possible for the promises to be extended to all the world. Whoever, therefore, claims that he is no sinner, puts himself outside the promises of God. And now, as we quote the text again, we shall have a better understanding of it: "But the scripture hath concluded all under sin, that the promise of faith of Jesus Christ might be given to them that believe." Gal. 3:22. Ibid.

“Then he quoted Gal. 3:24: "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." He explained: "Notice that the law does not point to Christ (that office is entrusted (sic) to something else) but it brings us, yea, drives and forces us to him as our only hope. Ibid.

He commented further:
"… The law does not bring those who do not wish relief; but when sinners want liberty, and begin to struggle for it, the law allows them no avenue of escape except Christ, who is the "end of the law."

“…The moment that we implicitly believe that Christ loves us individually, with a love that is able to save us, we are free. The chains that bind us to the body of death are severed… We are now new creatures in Christ, and must henceforth walk in newness of life, no longer "under the law," but "under grace." Ibid.

1886: A Most Important Year

On May 13, 1886 E.J. Waggoner and A.T. Jones became co-editors of the Signs. They pushed Waggoner's views on the law and covenants in Galatians.

Those who opposed Waggoner wrote their articles in the Review.

The paper war was heating up between the Review and the Signs. Those who opposed Waggoner wrote that the law in Galatians 3:19 was the ceremonial law of sacrifices which was "added" because of transgressions.

Elder Butler wrote to Sis. E.G. White about Waggoner's and Jones' articles in the Signs and the April-July Sabbath school articles.

“….Elder Underwood and others have told me about the effect of the articles in the Signs and Sabbath School lessons, in various localities, and the Law in Galatians. The positions taken are causing great debate, and stirring up a spirit of discussion and controversy and making trouble." Letter G.I. Butler to Ellen G. White, August 23, 1886, Mount Vernon, Ohio.

In those days the Sabbath school lessons were published in The Youth Instructor. From April-July 1886, the topic was on the law. These lessons were authored by E.J. Waggoner.

The Sabbath school lessons were set up on a question and Bible text answer format. Waggoner asked:

E.J. Waggoner, "The Sabbath School. Third Sabbath in July. Lesson 13 - Redeemed from the Curse of the Law. " The Youth Instructor 34, 26 (June 30, 1886), p. 103. Hereafter YI.

Through this line of questioning, Waggoner identified the law in Galatians 3 as the ten commandments. Because these lessons were studied by the whole church it received a wider audience beyond the readership of the Signs. Thus it provoked a lot of discussion. It put Elder Butler in a position where he had to do something.

But if anything cemented Waggoner's fate, it was the nine-part series he wrote for the Signs on the law in Galatians 3. This was the first comprehensive exposition he had published on Galatians 3. (This series ran from July 8 - September 2, 1886)

He conceded the Protestant's argument that the law in Galatians 3 was the moral law. "There is probably no portion of Scripture which is more commonly supposed to give "aid and comfort" to the enemies of the law of God, than the third chapter of Galatians. (E.J. Waggoner, "Comments on Galatians 3. No. 1" ST July 8, 1886, p. 406)

But he reassured his readers if they would hear him out, they would discover it to be a strong bulwark in defense of God's law.

Abraham was the father of all faithful believers in Christ.

"Know ye therefore that they which are of faith, the same are children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, in thee shall all the nations be blessed. So then they which be of faith are blessed with faithful Abraham….Gal. 3:7-9.

In his own words Waggoner explained:
“ Having shown that even Abraham was not justified before God by his own works, Paul shows that the promise is to none but the children of Abraham; and since the children of Abraham are those only who have the same faith that he had, only those that are of faith can receive the promise.

Then taking a text which all others applied to the ceremonial law he quoted verse 10:
" For as many as are of the works of the law are under the curse; for it is written, Curse is every one that continueth not in all the things which are written in the book of the law to do them." Galatians 3:10. He put his finger on biblical support for identifying the law here in this verse. Waggoner explained: "These words are quoted from Deut 27:26, and Jer. 11:2-4, in both of which places they have unmistakable reference to the ten commandments.” Ibid.

The Apostle Paul introduced the curse of the law: "For Christ hath redeemed us form the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree; that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Galatians 3:13, 14. The curse of the law was disobedience and death. Christ was made a curse for us so that through faith we might receive the blessing of Abraham.

Waggoner was fully conscious of the controversial position he was taking on the law in Galatians 3. He observed: "Since some …. have supposed that the third of Galatians refers principally to the ceremonial law, it may not be amiss to show briefly why it is impossible that the ceremonial law should be the subject of discourse in that chapter. E.J. Waggoner, Comments on Galatians 3. No. 9. ST 12, 34 (September 2, 1886), p. 534.

First, the ordinances never condemned anyone. They taught the gospel in the "Jewish age." Second, neither we today nor the Gentile Galatians could be said to have been redeemed from the ceremonial law. But we Gentiles are under the condemnation of the moral law and locked up by it. It showed all men to be sinners.

The Apostle Paul explained the relationship between the law and the promise: "And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." Galatians 3:17

Waggoner pointed out that the law "was the basis" or "foundation of the promise" or "one of the terms of the covenant." On this point he was in agreement with other Adventist writers. A little further on he said: "As the commandments were the condition of the Abrahamic covenant, so they are of what is known as "the second covenant," which is in every respect the same as that made with Abraham. See Jer. 31:33; Heb. 8:20 (Ibid No. 2 ST July 15, 1886)

From these comments we can see that Waggoner did not see the new covenant as beginning with the first advent of Christ. The new covenant was ratified by the blood of Christ. But "the covenant was confirmed in Christ to Abraham … in anticipation.

The commandments were the condition of the Abrahamic covenant. Christ taught obedience to the law. Matt. 5:17-19; 19:17; Luke 16:17. Waggoner emphasized: "…. after the death of Christ, no change in the covenant was possible. On this point Waggoner was in agreement with other Adventists writers on the new covenant.

His further exposition dealt with verse 15: “…Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto." Galatians 3:15. He said: "It is admitted, even by antinomians, that the law of God was in full force until the death of Christ, and therefore Gal. 3:15 should convince them that it is in full force now.” (Ibid.) So on both counts Waggoner was no dispensationalist and no antinomian, though he believed alone with the antinomians that the law in Galatians 3 was the ten commandments. The antinomians did away with the law and they were dispensationalists.

Where Waggoner really distinguished himself from his contemporary Adventist theologians was seeing the covenant with Abraham as the new covenant. The old covenant was made by Israel with God at Sinai.

Picking up the phraseology of Galatians 3:17 Waggoner asked:
“ What covenant was it that "was confirmed before of God in Christ"?

“ The promise was that Abraham should be "heir of the world" (Rom. 4:13), and that in his seed all nations should be blessed. The condition was that he should walk before God and be perfect. Gen. 17:1-8. But this was not such a covenant as was made with the Israelites at Horeb. That one contained no reference to Christ, and no provision for the forgiveness of sins; the one with Abraham was confirmed 'in Christ" (Gal. 3:17) and was made not on condition that he should be righteous by his own unaided efforts, but was made on condition of his having the righteousness of faith. Compare Rom. 4:11 with 3:22-25. This of course involved the forgiveness of his sins; and so we see that the covenant with Abraham (which is the one referred to in this chapter) was exactly the same as "the second covenant," which is made with us. The covenant made at Horeb, and called "the first covenant, 'although it was after that made with Abraham, was, as we have before learned, only for the purpose of showing the people the need of the help promised in the Abrahamic or second covenant.” (S.T. July 15, 1886 pages 422, 423).

Waggoner continued with the exposition of verse 18. "For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise." Galatians 3:18. Waggoner commented:

“… if the inheritance be given to those who depend upon their own deeds for justification, then it is not by promise. If it be bestowed because of works, then faith in Christ is ruled out. But this, he says, cannot be; for God gave the inheritance in Abraham by promise, contingent on his faith.” Ibid.

For Waggoner the condition of the new covenant given to Abraham was the law of God. The condition was fulfilled by Christ who gave "the promise of the Spirit through faith." Galatians 3:14. For Waggoner there was only one condition for salvation. He said: "Faith in Christ is the only condition of salvation." S.T. July 22, 1886 page 438.

Why then the law? Waggoner contemporized the question. "If we are saved by grace, what need have we of the law?” (Ibid) The apostle Paul answered: "It was added because of transgression, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator." Galatians 3:19.

George Butler had already gone on record with Ellen White about the "added" law. He said: "It would be a most bitter pill to many of our leading brethren to be compelled to see the idea taught generally, that the law which was added because of transgression was the moral law itself." He believed the whole church would be sold over to antinomianism if the ceremonial law interpretation of Galatians 3 was surrendered.

The idea of the law being added sounded like it just came into existence at Mount Sinai. No law-abiding Seventh-day Adventist would hear of such a thing. They believed the law was coextensive with God. It was no wonder then, that Butler and others viewed the "added" law as the typical remedial system given to Moses. But the words "spoken" or "emphasized" were more precise than the King James Version translation "added." Galatians 3:19. "It was spoken because of transgression." Waggoner affirmed: .... . the law was already in existence, and known to man, although only by tradition; but now the Lord added it in written form.” (Ibid )

A parallel passage which Waggoner referred to was Romans 5:20: "Moreover the law entered that the offense might abound." Explained Waggoner: "The 'entering' of the law was at Sinai. Why did it enter?--That the offense (sin) which previously existed might abound." This was Luther's first use of the law. The law was emblazoned at Sinai so that they would recognize their utter sinfulness. “… It was necessary for men to see the real nature of sin, in order that they might seek the grace that is in Christ, which alone can take away sin. Ibid.

Waggoner explained Galatians 3:24. The law served as a correctional officer in prison. It locked up its violator. Plus the law, under the conviction of the Holy Spirit, literally drove the sinner to Christ. The law hemmed the sinner in through personal guilt. It provided no recourse for freedom. The sinner only learned from Christ, who was the perfect embodiment of the law, how to walk in righteousness and consequent liberty.

The apostle Paul spoke of the coming of "faith." "But after that faith is come, we are no longer under a schoolmaster." Galatians 3:25. Christ was the perfect law of liberty. The forgiven sinner walked free in Him. Therefore, the believer was no longer under law, but under grace. He walked in perfect harmony with the law because of Christ.

Referring to the "law was our schoolmaster," Waggoner commented:
“ The past tense can be used here only by those who have come to Christ and have been justified by faith, as Paul shows in the next verse. Since the law was our schoolmaster to bring us to Christ, it must still be the schoolmaster (pedagogue) to those who are not in Christ, and must retain that office until every one who will accept Christ is brought to him. Therefore the law will be a schoolmaster to bring men to Christ, as long as probation lasts. But the Levitical law passed away hundreds of years ago; therefore it cannot be the law referred to here.” E.J. Waggoner, “Comments on Galatians 3, No. 9,” ST 12, 34 (September 2, 1886), p. 534.

In Waggoner's view, Galatians 3:24 was not a dispensational text. It did not say the law was abolished at the cross. It did say that for the Christian, the law's function as a correctional officer ended when he was released by Christ the Saviour from sin. So the "schoolmaster" had a role in every sinner's life no matter whether they had lived in Old or New Testament times.

In his ninth article on Galatians 3' E. J. Waggoner quoted from John Wesley on the three uses of the law. This may have been his source for understanding the function of the law in Romans and Galatians. Waggoner explained:
“… all have not so clear an understanding of the law and the gospel as Wesley had.”

“ To slay the sinner is then the first use of the law. . . . The second use of it is to bring him unto life, unto Christ that he may live. It is true, in performing both these offices, it acts the part of a severe schoolmaster.. . . The third use of the law is to keep us alive.. . . Indeed, each is continually sending me to the other--the law to Christ, and Christ to the law.” Ibid.

Ellen White had a similar concept of the law:
“ The gospel of Christ is the good news of grace, or favor, by which man may be released from the condemnation of sin, and enabled to render obedience to the law of God. The gospel points to the moral code as a rule of life. That law, by its demands for undeviating obedience, is continually pointing the sinner to the gospel for pardon and peace. . . . The law sends men to Christ, and Christ points them back to the law.” E.G.W. R.H. Sep. 27, 1881.

Rather than undermining the foundation of the law Waggoner sought to strengthen its perpetuity by his expositions of Galatians. He said his whole aim in this series of nine studies on Galatians was to "show that it gives no comfort to the enemies of the law of God."

Waggoner reprinted an article by J.N. Andrews several weeks later. When Andrews wrote these words he understood the "schoolmaster" to be the moral law:
“ The idea that the law is our schoolmaster to bring us to Christ, that we may be justified by faith is often urged as proof that the law is abolished. How is the law our schoolmaster to bring us to Christ? We answer, it shows our guilt and just condemnation, and that we are lost without a Saviour.” (J.N. Andrews) Quoted by E.J. Waggoner ST. Sep. 23, 1886.

Waggoner made it clear that the ceremonial law condemned no one. The sinner was condemned by the moral law alone because of his sins and therefore needed justification. But the law cannot justify any sinner it can only condemn. And so it drives him to Christ that he may be justified by faith.

For the condemned sinner in the Old Testament, the law drove him to Christ and to faith in Christ. Then he expressed that faith in Christ his substitute by availing himself of the sacrificial system. The ceremonial law was the gospel proclaimed to sinners condemned by the moral law in Old Testament times. (E.J. Waggoner ST Sept 2, 1886)

However, old covenant mentality led the Jews to think that the sacrificial system of itself appeased God's wrath and rather than seeing in it the true gospel in picture, they depended on it for expiation of sin.

The 1888 Minneapolis General Conference

As the 1888 General Conference approached Elder Butler and Smith remained unmoved in their position on the law in Galatians 3:19, 24 being the ceremonial law.

Elder Butler had written to Sis. White, who was in Europe at the time, complaining about Waggoner's articles on the law in Galatians 3. Sis White did not reply. Elder Butler blamed Sis White for his illness of May-August 1888.

Meanwhile Sis. White was eagerly looking forward to a full discussion on the law in Galatians at the Conference Session.

The ministerial institute opened on Wednesday October 10-16, it continued until the beginning of the General Conference on October 17.

On Monday, October 15, E.J. Wagoner began a series of 9 lectures on the law and the gospel. Elder Waggoner's presentations were clear and convincing, solidly scriptural and logical. He showed clearly from scripture that the law in Galatians 3:19, 24 was the moral law. His positions on the law and the covenants were opposed, ridiculed and mocked.

Divine Confirmation

In 1890 when the light on the covenants was confirmed Ellen White had nothing to say about the law in Galatians 3. In fact she said she had no burden on it. She encouraged study and discussion and cautioned Smith and Butler not to close their minds to light by holding on to their narrow opinions.

In 1894 E.J. Waggoner was in London and his ministry was progressing very well. He had been working on a manuscript since 1892. He was maturing in expertise on the law and the covenants. He told Sis. White that the book would be called "The Everlasting Covenant".

Early in the new year 1896, Waggoner's beloved Journal, the Signs, reprinted his series on the book of Romans.

June 1896 arrived. Ellen White was in Australia. Waggoner was in England. Uriah Smith was in Battle Creek, USA.

And then it happened. Marian Davis, Ellen White's secretary, sent the most definitive statement on the law in Galatians heretofore. It endorsed the Waggoner position on the moral law in the Epistle to the Galatians. Marian attached this preface to the statement: "The enclosed pages present a few points which were opened to Sister White last night, and which she wished sent to you. Letter E.G. White to U. Smith, June 6, 1896, Cooranbong, Australia. EGW 1888, P. 1574, 1575.

It was sent from Australia to Elder Uriah Smith in Battle Creek. The statement from Ellen White read thus in its entirety:
" The law was our schoolmaster to bring us unto Christ, that we might be justified by faith." In this scripture, the Holy Spirit through the apostle is speaking especially of the moral law. The law reveals sin to us, and causes us to feel our need of Christ, and to flee unto him for pardon and peace by exercising repentance toward God and faith toward our Lord Jesus Christ."

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord's message through Brethren Waggoner and Jones. By exciting that opposition, Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been their's (sic.) in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.”

The first paragraph expounded Galatians 3:24 as Waggoner had taught it. The vision confirmed the study of the Scriptures:
The second paragraph was much more sobering. It said that the issue of the law in Galatians at Minneapolis excited opposition to Waggoner and Jones' total message on justification and the covenants. It was the "Lord's message" which the Holy Spirit wanted to use in lighting the whole with his glory. The reception of the truth would have been accompanied by the outpouring of the Holy Spirit as on the day of Pentecost. But the enemy prevented this from happening by stirring up the brethren against the truth that God wanted to go to the world.

'The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world." This was a reference to Revelation 18:1. This was the message of the mighty fourth angel that joined in with the three angels of Revelation 14 in calling out, preparing, and maturing the harvest of the world for the coming of the Lord. The power of this message strengthened the first three angels.

This was exactly as God had designed it should be. The message, brought by God's messengers, was appointed by Him. They were ordained by the Holy Spirit. God came to his friends, the Seventh-day Adventist leadership. He gave them additional light that was absolutely essential. Had the light been accepted, it, would have been accompanied by the power to accomplish the task. However, the "action of our own brethren" had kept it "away from the world."

Now, very near the end of the fourth generation of Adventists since 1844, God is allowing this wonderful true light on the covenants to shed abroad so that the latter rain power to finish the work can be received by his people.

In 1898 Ellen White published her book The Desire of Ages. She incorporated the principle of the law as a "schoolmaster."

And so we close with this gem:
“ When the law was proclaimed from Sinai, God made known to men the holiness of His character, that by contrast they might see the sinfulness of their own. The law was given to convict them of sin, and reveal their need of a Saviour. It would do this as its principles were applied to the heart by the Holy Spirit. This work it is still to do. In the life of Christ the principles of the law are made plain; and as the Holy Spirit of God touches the heart, as the light of Christ reveals to men their need of His cleansing blood and His justifying righteousness, the law is still an agent in bringing us to Christ, that we may be justified by faith.” D.A. 308.

Next in the series: Waggoner On The Inheritance Of The Saints

Appeal

“This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” 1 John 1:5 – 7.

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