Earlier text: General ArticlesBible Truth above Science.
Our aim is to honor and exalt and glorify our Lord and Saviour Jesus Christ, and to enhance, in every possible way, the estimate that is to be put upon him and his work in our behalf, and not, as too many are doing, to depreciate and minify the boon which he offers us. It is to affirm and confirm the authority of divine revelation, and to hold men to it as the only reliable source of knowledge as to the destiny of man. It is, indeed, our special desire and aim to defend the Christian system, and to preserve its integrity as a divine and not a human device for the recovery and salvation of men, against the "oppositions of science, falsely so-called," and the insidious attacks of rationalism of every sort. The manifest drift of the present age is towards a religion of science and philosophy, and away from the simple truths of the Gospel. Many well-meaning, but sophisticated minds are being led away by the delusion that these truths must be brought within the scope of natural laws. They are trying to bring the facts which it reveals to the test of reason and science, and to consider the Christian religion as one of the many forms of a natural religion, only purer and better than any other. Here is the real source of the confusion and doubt of many who would become scientific and philosophical Christians, if Christians at all, forgetting that the first step in the knowledge of divine things is to become little children at the feet of Christ. The great truths of the Christian religion are revealed, not to our reason, but to our faith. They do not come within the scope or sphere of natural science or human philosophy. Its great facts are altogether divine and supernatural, and until this is apprehended and allowed, no real progress can be made in the right direction. They are above nature, and cannot be explained by natural laws. The creation of the world in the beginning was a supernatural act, and whatever speculation one may entertain as to the mode of this creation, to deny its supernatural character, as though it could be explained by natural laws is to be an atheist. Sin itself is in opposition to all law, and nature provides no antidote to the death to which it inevitably leads, nor any way of recovery from its ruin. If there be any remedy, or any recovery from its fatal poison, it must be supernaturally provided. It is just here that we find the radical difference between our holy religion and all the other systems of religion the world has ever seen. This is given from Heaven; as for the others, they are at best but human devices. Our Lord and Saviour Jesus Christ, who is the foundation of the Christian system, was miraculously conceived, and not begotten by any natural law of ordinary generation. To deny this involves also the denial of his divinity. His teachings and his mighty works—excepting when he acted under the limitations of his human nature—were divine and supernatural. His death was human, for he died as a man; but his resurrection was a stupendous miracle. It was wrought only by the divine power that was within him. "He was put to death in the flesh, but quickened in the Spirit;" and such must be our resurrection, or we do not rise at all. It is not a natural process, but eminently supernatural. There is no such process in nature as a resurrection from actual death. We may think we find some faint analogies in the awaking from sleep, in the revival of spring, in the quickening of seeds in the earth, and in the transformation of the grub into the winged butterfly; nor need we deny this. But we must bear in mind that these are all living processes. There is no actual death in any one of all these—a dead tree never lives, dead seed will never sprout, a dead grub never develops into a butterfly. If a man dies and lives again, and lives forever, it must be a supernatural, Almighty power, above the ordinary laws of nature, that raises him up and endows him with this new, imperishable life. Those who are attempting to explain this doctrine of the future life on the ground of natural law, by the process of development through death into a higher state of being—as, alas! too many who call themselves Christians are doing at the present day—are ignoring and denying one of the fundamental principles of the Christian religion. The same might be said of the doctrine of the new birth—a truth which Nicodemus could not understand on any principle of natural law; nor can any man; for it is supernatural. So, also, the second coming of Christ, like the first, and the general judgment, are not to be considered as natural phenomena, as philosophizing Christians are endeavoring to do at the present time. However sincere or well-meaning they may be, their efforts are essentially anti-Christian; and, so far as they are successful, they cannot issue in anything but in the subversion of all true Christian faith. It is with the earnest hope and prayer that I may be able to contribute a little—if it be only a little—to withstand this rationalizing drift and tendency of the times away from the simple gospel of Christ, and to recall men to the faith once delivered to the saints on this question of eternal life, which occupies such a fundamental position in the gospel system, that I have undertaken this work. I am well aware how presumptuous it will seem to many of even my esteemed friends, for me to oppose myself to the popular current, on a doctrine that has had the sanction of so many good and learned men, and has so entwined itself about what is called the orthodox system of theology as to be regarded as one of its foundation principles, and to what severe judgment among men I am exposing myself. I am, however, encouraged to the effort by remembering how often it pleases God to use the weak things of the world to confound the mighty, and things which are not to bring to naught the things that are. But were I to consult my own personal comfort and convenience and reputation, I would gladly remain silent. But when I consider the origin of this dogma of immortality apart from God and without a Saviour—how unscriptural it is; what reproach it is bringing on the character of our heavenly Father; how it depreciates the work of Christ in our redemption, and obscures the luster of the glorious gospel; what a fruitful source of error it has always been, and what mischief it is working at the present day, I cannot hesitate to protest against it in the name of Him to whom I must and will be loyal, come what may. But though I speak with the earnestness of conviction, I desire to speak the truth in love. Indeed, when I remember that under the same false training to which those whom I address have been subject, I was led away by this same delusion, and how I preached for more than a score of years this error, the falsity of which I now see by the grace of God, I have no occasion or heart for bitter words. Let no one construe what I have written in any other sense than that of kind, though earnest entreaty and persuasive argument. It is no pleasant duty in itself to oppose men's cherished sentiments, to attempt to destroy their cherished idols before their faces, or to expose their errors of doctrine. Be it done ever so kindly, it is hardly possible to perform such a duty without seeming to attack their persons, and to be actuated by an ill feeling towards them as individuals. It must be admitted that the discussion of principles and doctrines among those who differ, though undertaken in the utmost good-will, often degenerates into offensive personalities. I have resolutely endeavored in the prosecution of this discussion, whatever provocation I may have had—and I must say that I have been very severely tried by what seemed to me the perversity and unfairness of many whose views I have been called to examine and oppose—to deal only with sentiments and opinions, and not at all with the individuals who have expressed them, and to avoid everything that might be regarded as an unkind personality. If any line or word in this whole volume shall seem to any one to be obnoxious to any such criticism, I beg that it may be attributed to human infirmity, and to the necessity of hasty composition, for I have had no time to rewrite, or properly revise what I have written. I offer this, however, not as any apology for the sentiments I have expressed, for they have been matured by a special and most careful study of many years, but I could wish that I had been able to put them into some better shape, and to clothe them in a better dress. I have given but a very small space to what are called the rational arguments, either pro or con, on this question, because I do not regard this doctrine under discussion as a doctrine of natural religion. It belongs pre-eminently to that which is divine and supernatural, and I have desired as much as possible to advocate it and honor it as such. Life and immortality are only brought to light in the gospel—brought to light, not as an old truth of nature which had hitherto been hidden, but as a new truth—as the great gift of God, which Christ himself came to bring down from Heaven, and to offer as from his own hand.—The Life Everlasting, by J. H. Pettingell. WE do ourselves the most good doing something for others. REASON, like time, will make its own way, and prejudice will fall in the combat with intellect. "It Matters Not When, if We Are Only Prepared."
By R. F. Cottrell
CONCERNING the light of prophecy an apostle has said "Whereunto ye do well that ye take heed." But thousands are deceiving themselves with the idea, seemingly self-evident to them, that it is of no use to them to know whether the coming of Christ and the end are near, or far in the future, if they are only prepared. This excuse for not heeding the injunction of Jesus and his apostles to "watch" and to "know that it is near," "lest coming suddenly," they be found "sleeping," is so well expressed and so plausible, who can deny its truth? Is it not true that, if they are only ready, all is well with them? Say they, "It matters not to me whether Christ should come to-day, this year or next, or whether he should not come in ten thousand years, it is all the same to me; if I love Jesus, all is well." Now I wish to show how little such persons know and realize in what will consist a preparation for the close of probation for those that shall in the providence of God be "alive and remain" to that all-important event. Please read the closing message of probation, as recorded in Rev. 14:9-12. Listen to the awful warning against the worship of the beast and his image, and the terrible denunciation of the unmingled wrath of God against those that shall be found so doing, when that great day of his wrath shall come. Then, on the other hand, read the account of the last persecution of the church, recorded in Rev. 13:11-18, when that government, which will bring into being an image of the papal beast, shall demand that you shall worship the image, the very thing which God warns you not to do, on pain of death; and it will be seen that a grand and decisive test will close probationary time, and that those who live till the Son of man shall be seated upon the white cloud with the sickle in his hand, because the "harvest of the earth is ripe," will have passed this final, trying test, refusing to worship the beast and his image, and identifying themselves with "those who keep the commandments of God and the faith of Jesus." Now let me ask you, my friend, Who will pass this test, and not know that Christ's coming is near, even at the doors? Who will, at the risk of his life, refuse obedience to the mandates of earthly government, standing firm for the commandments of God, in spite of the threatening of death, till Christ shall come for their deliverance, and not know that deliverance is coming, and without praying for, and expecting, the coming of the Deliverer? At that time will be fulfilled the promise of Christ: "And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?". Luke 18:7, 8. To one who heeds the sure word of prophecy it is absurd, in the highest degree, to suppose that one can be prepared for the grand and solemn event of the close of human probation without being aware that that event is at hand. And why should Christians choose to close their eyes to all the signs of the coming of that day, and desire to have that day come upon them as a thief in the night. "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I come upon thee." "The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites." Why should Christians deliberately choose the unbeliever's fate? Jesus and the Apostles’ Miracles
By Ellen G. White
The manner of Jesus in working his miracles was very different from that of his apostles. His language was that of one who possessed power in himself. "Be thou clean." "Peace, be still." Neither did he hesitate to accept the honor offered him on these occasions, nor seek to divert the minds of the people from himself, as though his miracles were not wrought by his own power, for his own glory. But the apostles wrought miracles only in the name of Jesus, and refused to receive the least honor to themselves. They claimed to be only instruments of that Jesus whom the Jews had crucified, but whom God had raised and elevated to his right hand. He was to receive all the honor and praise.—Spirit of Prophecy. Ignorance and Sin
By W. N. G.
“THROUGH ignorance ye did it, as did also your rulers.” Sin is sin, even though the one committing it be ignorant; and atonement must be made or the sin remaineth. The Mosaic law in this regard is recorded in Leviticus 4 and Numbers 15. Although it was possible for one to sin and be ignorant of it, yet when the sin became known to him he was deemed guilty; hence the necessity of his making the required offering in order to be forgiven. This principle seems to be recognized by Jesus in John 9:41: “If ye were blind ye should have no sin; but now ye say, We see, therefore your sin remaineth.” Also in John 15:22: “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin.” But some maintain that it is better to be ignorant than to have the responsibility increased by enlightenment. It should be remembered, however, that although ignorant, they are by nature in sin, and cannot by any means be saved in that condition. They can only be saved through faith in Christ and obedience to the law of God. To this end it is necessary that they be instructed, and as a result sin is made apparent. It is impossible to give man the instruction necessary to his salvation without his sin being made manifest. Ignorance never saves anybody; but it may cause their ruin. Ignorance is not a blessing, but a misfortune, although knowledge always brings increased responsibility. The Lord says by the prophet Hosea, “My people are destroyed for lack of knowledge.” Hos. 4:6. W. N. G. Lesson for the Pacific Coast—May 5.
"Now Peter and John went up together into the temple at the hour of prayer."—The temple was still the appointed place for worship, and the apostles recognized it as such, although its former glory had departed. There are some persons who claim that they have no need to worship God at particular places or times. They say we must serve God always and everywhere, and that therefore one time and place is as holy as another. Strange as it may seem, such persons are not those who worship God the most. That kind of talk is simply an excuse for not meeting the requirements of God in regard to the times and places for worship. God can make one place more holy than another; he can also make a difference in days, so that one will be holy and the others not. This he has done. The fact that some can see no difference, simply shows their willful lack of discernment. The faith of the poor cripple is remarkable. He had never walked, nor even stood upon his feet, and he knew not how to use them; yet at the bidding of two strangers he instantly sprang to his feet and commenced to walk. There was no questioning, no statement of the impossibility of doing as he was commanded, no hesitation of any kind, but simple obedience. There are few men who would make an effort to rise. How does our faith compare with that of this poor beggar? Let us remember that the same power that performed that miracle exists to-day. Praise God for His Mercies
The poor man who had been healed could not find expression for his joy and gratitude. He “entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God.” He was not ashamed to praise God before all the people. Why should he have been? A most wonderful miracle had been performed. There was not one in that crowd that could find fault with him for praising God; their astonishment would have increased if he had not done so; they would have said that he was unworthy of the blessing of God. But if he had just cause to praise God for the use of his limbs after having been helpless for forty years, how much more reason for praising God those persons have who have always been able to walk. Two ministers met at a conference, and one told about an accident that had befallen him on his journey, which nearly cost him his life. He thought he had great reason to thank God for sparing him. The other replied, “But I have still more for which to be thankful than you have, because I came the whole distance in perfect safety, and met with no accident at all.” There is a point in this that we would do well to remember. God’s care is manifested no less in keeping us in perfect health than in healing us when we are afflicted. “It is of the Lord’s mercies that we are not consumed, because his compassions fail not. They are new every morning; great is thy faithfulness.” Lam. 3:22, 23. Astonishment at the Miracle
THE astonishment at the miracle is expressed in strong terms; they were filled with amazement at that which had happened. The word translated "amazement," and from which our word ecstacy is derived, denotes being out of one's head from astonishment or other cause, and is found five times in Matthew and Mark, and eleven times in Luke's writings.—President Woolsey. Thomas Aquinas, surnamed the Angelical Doctor, who was highly esteemed by Pope Innocent IV., going one day into the pope’s chamber, where they were reckoning large sums of money, the pope, addressing himself to Aquinas, said: "You see that the church is no longer in an age in which she can say, 'Silver and gold have I none!'" "It is true, holy father," replied the doctor, "nor can she now say to the lame man, 'Rise up and walk!'" —Clarke. E. J. W
By Ellet Joseph Waggoner
"AND it shall come to pass that every soul which will not hear that prophet, shall be destroyed from among the people." This means more than would appear to the casual reader. It shows what the end shall be of them that obey not the gospel. The original is intensive, meaning to be utterly destroyed. The Vulgate has it, "shall be exterminated." Compare with this Ps. 37:9, 10, 20; Obad. 16; Matt. 21:44; 2 Thess. 2:9, etc. When Sins Are Blotted Out
MANY commentators, rendering Acts 3 : 19 thus, “Repent ye, therefore, and be converted, that your sins may be blotted out, so that times of refreshing may come,” etc., think that the blotting out of sins immediately follows repentance and conversion; but the teaching of the Bible is plainly to the effect that the blotting out of sins is the last work before the coming of the Lord. A careful study of the work of the atonement will cause this to appear. The idea is also brought out here, for Peter adds immediately, “and he shall send Jesus,” etc. Our sins are now forgiven, but only on condition that we continue to walk in newness of life. If we fall away, then our former sins will come up against us in the Judgment. Read Matt. 18 : 23-35. It will be nothing in one’s favor in the Judgment that he has been a Christian for a portion of his life, if he died in sin. See Eze. 3 : 20; 2 Peter 2 : 20-22. A more extended comment on “the times of refreshing,” will be given in a future number. The Meaning of Conversion
"REPENT ye, therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord." Verse 19. "And be converted. This expression conveys an idea not at all to be found in the original. It conveys the idea of passivity, BE converted, as if they were to yield to some foreign influence that they were now resisting. But the idea of being passive in this is not conveyed by the original word. The word means properly to turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them. It is a word used in a general sense to denote the whole turning to God."—Barnes. Christ’s Coming and Earth’s Restoration
In verse 17 Peter introduces the subject of the second coming of Christ, and the restoration of the earth to its Eden state. He makes the interesting statement that God had spoken concerning it “by the mouth of all his holy prophets since the world began.” We can find in the Old Testament a multitude of references to it; and we are by no means to suppose that we have all that the prophets have said. But we have enough. Surely a subject that has so largely engaged the attention of God’s holy prophets, ought not to be lightly esteemed by us. The coming of Christ is the important doctrine for the people of this age. It alone can give life and force to the other doctrines of the Bible. It is the Christian’s hope. The “Speaker’s Commentary” says: “To believers, the second advent ought to be a joyous thought; death is to be swallowed up in victory, and the Lord God shall wipe away all tears from all faces.” Peter’s Impulsive Leadership
PETER, the blundering disciple, was the foremost apostle. A cold-blooded, impassive man, who is always proper, is not chosen for a leader either by God or by man. The world lacks impulse rather than knowledge, and a man of good and mighty impulses will be called to the front in spite of many characteristic blunders.—Sel. A VERY quick child made an observation to her governess, the other day, which had a great deal of truth in it. "How is it, my dear," inquired the lady, "that you do not understand this simple thing?" "I do not know, indeed," she answered, with a perplexed look; "but I sometimes think I have so many things to learn that I have not time to understand." HELPS TO BIBLE STUDY.
By Editor
A RIDE THROUGH PALESTINE. By Rev. John W. Dulles, D. D. This work, illustrated by 184 beautifully clear maps and engravings, is one of the very latest and best books of travel in the Holy Land, and meets a want in that direction which no book of its price has before met. The S. S. Times says of it: "It is a book pleasant in style, healthy in tone, admirable in spirit, and careful and trustworthy in information. We do not know of any one volume of like size and cost which will give so much help to an ordinary teacher or scholar in its immediate scope and line." 528 pp. $2.00 FROM EXILE TO OVERTHROW. By Rev. John W. Mears, D. D. A history of the Jews from the Babylonian captivity to the destruction of the second temple. Illustrated with maps and pictures. 475 pp. $1.25 THE GIANT CITIES OF BASHAN AND SYRIA'S HOLY PLACES. By Rev. J. L. Porter, A. M. This work brings out before the reader the departed glory of the ancient cities of Bible Lands, their present condition and aspect, and the tribes that inhabit them, in a very interesting and vivid portrayal. Its cheapness brings it within the reach of all, and its worth recommends it to teacher and scholar. 377 pp. $1.25 HAND-BOOK OF BIBLE GEOGRAPHY. By Rev. Geo. H. Whitney, D. D. Illustrated by 100 engravings and 40 maps and plans. The places of Bible Lands, with accompanying descriptions, are arranged in alphabetical order, in the form of a dictionary. The book is of great value as a work of ready reference. 495 pp. $2.50 BIBLICAL ATLAS AND GAZETTEER. Pages 11x8 1/2 inches in size. Contains 16 finely executed maps of Bible Lands, with 87 pages of descriptive matter, and a complete geographical Biblical Gazetteer. $1.50 THE TEMPLE AND ITS SERVICES. By Rev. Dr. Edersheim. The author's aim in this work is to take the reader back eighteen hundred years, and present Jerusalem, with the temple and its services, as they were in the time of Christ, and thus give some of the circumstances under which the Saviour taught. 368 pp. $1.25 SKETCHES OF JEWISH SOCIAL LIFE. This book is by the same author as the one above, and has a kindred aim. The two books together give a vivid picture of the religious and social life of the Jews in the days of Christ. 342 pp. $1.25 Address SIGNS OF THE TIMES, Oakland, Cal. YOUNG'S ANALYTICAL CONCORDANCE TO THE HOLY SCRIPTURES.
By Editor
THE latest and most complete work of the kind ever published is now offered at a price within the reach of This book places in the hands of everybody, knowledge heretofore limited to a very few. It contains one hundred and eighteen thousand more words than Cruden's Unabridged Concordance. It gives every English word, also the Hebrew and Greek original words, with their pronunciation and literal meaning. The Greek and Hebrew words are transliterated so that they are intelligible to any English reader. A complete index of the original words is added, referring them to the English words under which they are found. Address, SIGNS OF THE TIMES, Oakland, Cal. SABBATH READINGS FOR THE HOME CIRCLE.
By Editor
COMPILED BY MRS. E. G. WHITE. THESE are some of the few really good books. For twenty years Mrs. White has been selecting choice, interesting, and instructive stories, the best of which are presented in these four volumes of 400 pages each. It would be difficult to find a better collection. The selections have been carefully made, and none need fear to place them in the hands of the young. They are not, however, designed exclusively for the young, but are adapted for general home reading. All the members of the family circle will find something in them to entertain and instruct. They are just the thing for holiday or birthday gifts. Price per set, neatly put up in box, $2.25. Address, SIGNS OF THE TIMES, OAKLAND, CAL. Justification by Faith.
By Editor
THE other question to which we referred in our last is this:— 2. If we lose our justification by unfaithfulness, do we then derive any benefit from our past Christian life? This question ought to be examined in this connection, for we have heard the belief expressed that if a Christian falls from grace and shall be finally lost, his lot will be better for his having been a Christian; because all the sins of his previous life were forgiven when the Lord accepted him, and those into which he fell during his Christian life would not be counted against him because of his relation to Christ during that time. This is a delusion of the worst kind. It lulls the conscience and leads to complacent feelings even under the thought of the possibility of apostasy and final and eternal ruin. It springs from erroneous ideas concerning the nature of our service to God. It assumes that justification by faith is a final procedure, when it is not; that the life of the Christian is a life of merit, instead of a life of favor; that forgiveness in probation is absolute, without the possibility of reversal, whereas it is conditional, and the benefit of it may be lost by neglect or rebellion. The following illustration presents a striking parallel to the case of the sinner. A boy is found in the streets, without home and friends, in abject poverty. A benevolent man of vast wealth takes him up, brings him to his own home, clothes him, with the prospect of making him his heir. He is in the enjoyment of all the privileges of the home and wealth of his benefactor. He is beloved and treated as an own child. For a time he rejoices in the happy change in his fortune, and is thankful and obedient to his new-found father. But after a time he becomes proud in his privileges; he considers them his just due, and becomes haughty and arrogant. At length he shows himself unthankful and disobedient. He carries the rebellion so far that the generous man can no longer tolerate him, as he is abusing his house and demoralizing his household. He is compelled to turn him from his house, and he returns to the degradation from which he was so graciously rescued. After a time he is detected, with others, his evil companions, in robbing the house of his generous benefactor. Now the question arises, Shall this young man be treated more leniently than his fellows because of the kindness which he has received from the man whom he has robbed? Not at all. In addition to the crime of robbery, which he bears in common with the others, he is guilty of the basest ingratitude, and deserving of sorer punishment than the others. Take another illustration. We have likened justification by faith to the process of naturalization, and the sinner converted, to a man of foreign birth who has been admitted to the privileges of citizenship. After the foreign-born citizen has enjoyed his privileges a number of years, a war breaks out between our Government and that of the land of his birth, and he enters the army of the latter and fights against his adopted country. In company with others he is taken prisoner, and then claims that he shall be treated with more favor than the other prisoners, because of his former relation to our Government, and of his having served as an officer in it. But the officer in command takes another view of the matter. He treats his captives as prisoners of war—as men engaged in honorable warfare,—except he who had once sworn allegiance to the Government, and he orders that he be promptly executed as a traitor. And all governments assent to the justice of the proceeding, because the oath of allegiance imposes the most solemn obligation of loyalty, and because the privilege of citizenship is counted one of great favor to the individual. His former position does not serve to mitigate the rigor of his punishment, but to the contrary, increases it. And if this be true in the case of human governments, how much more is it true under the divine government, where all is of favor or grace to the subject, and where his action cannot possibly be counted as meritorious. Without any merit, by grace alone, is the sinner accepted of God; not for what he has done, or may do, but for what Christ has suffered for him. Grace upholds him in the Christian life; and without this grace he can do nothing. The gift of grace increases his responsibility and obligation. To turn away from this grace, once received, is reckoned as treading under foot the Son of God, counting the blood of the covenant, wherewith he was sanctified, an unholy thing, and doing despite to the Spirit of grace. Heb. 10:29. Or as crucifying to themselves the Son afresh, and putting him to an open shame. Heb. 6:6. The renegade, the apostate, dishonors the gospel of Christ far more than the infidel who has never known the joy of the gift of the Spirit of his grace. By the prophet Ezekiel the Lord said: “When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it.” Eze. 33:13. Now no person has a righteousness by reason of which the Lord says he shall live, except it be the righteousness of faith, received through the Lord Jesus Christ. If such an one turn away and commit iniquity “all his righteousnesses shall not be remembered;” and if so, he will stand before the Judge as if he had never had faith; as if he had not received favor through Christ. As we have remarked, justification by faith is not a final procedure; it is conditional. If the one so justified turns away from the Saviour, he is counted as never having been justified. Not fulfilling the conditions—not enduring to the end—his former avails him nothing; it shall not be remembered. But if his past sins were obliterated in justification by faith, then it would avail him much,—it would be remembered to excellent account. It would then, as a matter of fact, take the place of the judgment and entirely supersede it. But the most emphatic negative to the position assumed by the questioner is given by the apostle Peter, as follows:— “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them.” 2 Peter 2:20, 21. This, as far as any supposed benefit is to be derived from a former religious experience, is conclusive and decisive. Like the naturalized citizen taken in warfare against the land which has adopted him, the sinner who has been accepted through Christ to the service of God, is guilty of the highest treason; he has no cloak for his sin; he can plead no mitigating circumstances in his course; he crucifies to himself the Son of God afresh, and puts him to an open shame; he has received the assistance of grace, with the promise of its continued assistance, but he tramples upon it and does despite to the Holy Spirit. Surely it had been better for him never to have been the special subject of divine favor than thus to abuse it. Having had such opportunities of knowing his Master's will, he shall be beaten with many stripes. The position of an individual justified by faith may be further illustrated thus: A owes B a sum which he is not able to pay, and C engages to take the responsibility of the debt on certain conditions; and in order to make it sure, C deposits with B sufficient to cover the amount. Now it is stipulated that if A fulfills the conditions, B shall cancel the debt from the deposit made by C. And as long as A is faithfully fulfilling the conditions, so long is B satisfied in regard to the debt; and of course he will not trouble A for it, knowing it is secure. Thus A is accounted just, in the sight of B, though not really just himself, because he fails to pay a just debt. He is considered as just, or justified through obedience to the conditions of C, who is his surety. But if A refuses or neglects to fulfill the conditions, the deposit of C no longer avails for him; he falls from the favor of B, which he had enjoyed through this arrangement, and the debt stands against him as fully as though C had never engaged to pay it on any condition. That we have herein presented the true scriptural view of the subject, that justification by faith, or the pardon we receive while on probation, is a conditional pardon, is proved by our Saviour’s words in Matt. 18:23-35. Here is presented the case of a servant who owed his lord ten thousand talents; but having nothing to pay, and manifesting honesty of intention, “the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.” But this servant met his fellow-servant, who owed him the trifling sum of two hundred pence, and who plead for mercy in the same terms in which the first had so successfully plead before his lord. But this servant would not show mercy; he thrust his fellow-servant into prison till he should pay the debt. Hearing of this, his lord called him, and said unto him, “O thou wicked servant, I forgave thee all that debt, because thou desiredst me. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.” This we say is the Bible view of forgiveness in the gospel, or justification by faith, while we are waiting for the decisions of the Judgment. And on this plain case we are not left to merely draw a conclusion: the Saviour has made the application for us, and from this application there can be no appeal. He says: “So likewise shall my Heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses.” That this is a true representation of the position of the penitent, is evident from the declarations that “he that endureth unto the end”—he that is “faithful unto death”—shall be saved; while he that is justified by faith, may, by disobedience, lose that justification, and his righteousness will not be remembered. The blood of Jesus is the bounteous supply—the rich deposit where all may find a covering for their sins; but whether their sins are actually atoned for and removed by that blood, depends upon their acceptance of it and their faithfulness to the conditions of acceptance.