Compare Unamended Quotations with
The Bible and John Thomas

"Obviously, since we are freed from 'the law of sin and death' we are not under these two laws at the same time. 'The law of sin and death' is terminated by baptism and no longer in effect" (K.G. McPhee, Sin, Condemnation, Alienation and Reconciliation, p. 22).

"But those who teach the errors of the Buffalo statement have denied that baptism frees us from the law of sin and death" (Thomas Williams, An Open Letter, p. 135)

"'The law of sin and death' contains no provision for justification from sin, and consequently no element which counteracts the reign of death. All under it, are by birth, 'children of wrath' (Eph. 2:3); as long as they continue under it they are 'dead in trespasses and sins' (ver. 1); everything they do is the offspring of sin, and is itself sin, for 'the plowing of the wicked is sin' (Prop. xxi. 4); God is angry with them 'every day' (Ps. vii. 11) and if they died while under 'the law of sin and death,' they die under the wrath of God, from which there is no escape." (JJ Andrew, Blood of the Covenant, p. 29)

"But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? 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" (Romans 7:23-25).

"What is the whole life of a Christian but the uninterrupted controversy between 'the law of sin and death' and 'the law of the spirit of life' within him?" -- John Thomas

"The apostle then brings to light two sentences, which are co-extensive [same area], but not co-etaneous [same time] in their bearing upon mankind" (Elpis Israel, 1904 edition, p. 147, 1949 edition, pp. 132-133).

"Out of Adam, Into Christ-When does this take place? At baptism. In what sense do believers then pass out of Adam? In the same sense that they pass into Christ" (Blood of the Covenant, pp. 30,31).

"For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming" (1st Corinthians 15:21-23).

 "...for nothing is impossible with the Great Blasphemer of the Deity of the Heaven!! He decreed that the woman Mary was of clean and holy flesh; and therefore the thing born of her was 'a thing'-spotless flesh untainted of Adam's sin, though eph, fo pantes emarton, in him all sinned, which an unsophisticated mind would suppose included all liable to death; Eli, Mary, her mother, and Jesus all died, and must necessarily have been included federally in Adam" (John Thomas, Eureka, Logos ed., vol. 3, p. 256).

 "The apostle then brings to light two sentences, which are co-extensive [same area or people, ed.], but not co-etaneous [same time, ed.] in their bearing upon mankind. The one is the sentence of condemnation [katakrima, ed.], which consigns 'the many,' both believing Jews and Gentiles, to the dust of the ground; the other is a sentence which affects the same 'many,' and brings them out of the ground again to return thither no more. Hence, of the saints it is said, 'The body is dead because of sin; but the spirit (gives) life because of righteousness;' (Rom. 8:10,11) for 'since by man came death, by a man also came a resurrection of dead persons. For as in The Adam they all die, so also in Christ shall they all be made alive. But every one in his own order: Christ the first fruits; afterward they that are Christ's at his coming' (1st Cor. 15:21-23). It is obvious that the apostle is not writing of all the individuals of the human race; but only of that portion of them that become the subject of 'a pardon of life.' It is true, that all men do die; but it is not true that they are all the subjects of pardon. Those who are justified are 'the many,' who are sentenced to live for ever" (Elpis Israel, 1904 ed., p. 147, 1949 ed., pp. 132-133)