BY CHARLES W. PENROSE
In previous tracts1 of this series it has been shown that there can be but one true religion, because there is but one Supreme2 God, that it must be revealed from Him instead of being made by man, and that the first principle of that religion is faith, which can be made manifest only by works. Let us now see what those works are which are essential to salvation3. The first fruit of faith in God and in Jesus Christ is repentance4 of sin. Sin against God is the transgression6 of his law. Conviction of sin comes through faith in God and his law. Conviction leads to humility7 and repentance and obedience8. Sorrow for sin is not of itself true repentance, which comprehends not only regret for the past, but reformation for the future. It includes determination to forsake9 and refrain from sin. As the Apostle Paul expressed it, "For godly sorrow worketh repentance to salvation not to be repented10 of." (2 Cor. VII; 10). When the sinner is sorry because he has been found out, that is not true repentance. Grief is an element of repentance because when a believer perceives that he has broken a law of God, he feels remorse11. But unless he resolves to turn away from that transgression, and not repeat it, he does not reach full repentance.
"Cease to do evil, learn to do well," has been the word of God and his inspired servants through all the ages. It is a step forward in practical religion. It is absolutely necessary to salvation. Without it belief in Christ is vain. He said himself, "Except ye repent5, ye shall all likewise perish." (Luke XIII; 3). "God commandeth all men everywhere to repent." (Acts XVII; 30). Jesus instructed that, "repentance and remission of sins should be preached in his name among all nations." (Luke XXIV; 47). The idea that people may sin against God and against humanity, and by mere12 belief in the merits of the Savior be absolved13 from all the consequences of their guilt14, is one of the greatest of the many {213} absurdities15 which have been grafted16 by the hand of man upon the tree of religion.
Christ gave Himself a sacrifice to save mankind from their sins, not in their sins. His work is to redeem17 humanity by lifting it up to Deity18. His Gospel teaches purification from sin and exultation19 into the righteousness of God. The atonement wrought20 out on Calvary is as much misunderstood by modern divines who preach it, as were the teachings of Moses and the Prophets by the sectaries who rejected the Nazarene. That atonement was for a dual21 purpose. First, to redeem mankind from the consequences of the original sin committed in the Garden of Eden, and second, to open the way of salvation from the actual sins committed by the posterity22 of Adam.
As to the first, redemption will come to all the race without effort on their part. Death came into the world in the beginning because the divine law was broken. It passed upon all the descendants of the transgressor23. Christ gave himself a sacrifice for that sin. As by one came death, so by one will come life. "As in Adam all die, so in Christ shall all be made alive." (I Cor. XV; 22). As the sons and daughters of Adam were not personally engaged in or responsible for the transgression which brought death, so they are not required to do anything in the work which shall restore them to life. The resurrection will be as broad as the death. The raising up will be co-extensive with the effects of the fall. But when through Christ the resurrection is accomplished24, the dead, small and great, who are thus brought up and redeemed25 from the grave will be judged according to their works. (Rev. XX).
As to the second—the actual sins of each individual salvation will come through faith in Christ and obedience to his Gospel. Each intelligent person is accountable for his own acts. He must do what is required in order that he may be saved from his sins. The power is inherent in man to do right or to do wrong. In this he is a free agent. He can resist evil and do good, or resist good and do evil, as he elects. No matter how great may be the force of circumstances and environments, and the pressure of hereditary26 influences, the volition27 of the creature remains28. The doctrine29 of rewards and punishments is predicated upon individual freedom of the will and personal responsibility for its exercise. Christ has done for mankind that and that alone which they were not able to do for themselves. That which they can perform is required of every one. They can believe, they can repent, and they can receive and obey the commandments of Christ given as conditions to salvation. Unless they do {214} this, although they will be raised from the dead and appear before the Eternal Judge, they cannot be exalted30 to dwell in His presence.
Thus it will be seen that while Christ died, unconditionally31, for the original sin by which death came into the world, he died as a propitiation for the actual sins of the world conditionally32. And it was to proclaim these conditions and offer them to every creature, that he sent his Apostles forth33 as ministers of salvation. There is no other way to eternal life. The plan of salvation is not changed to suit the notions and opinions of man. It does not vary in different ages, nor among different nations. It is the "everlasting34 Gospel." The law of Moses was a temporary and imperfect law of carnal commandments, given because the Gospel had been rejected by the Israelites. It answered its purpose and passed away when the one eternal Gospel plan was restored by Jesus Christ, through whom alone mankind can be saved, and that salvation cannot be obtained except by faith in him, which comprehends obedience to his requirements.
It has been shown that faith is the first principle of the Gospel, and repentance—the forsaking35 of sin, is the second, and it is now necessary to present the third principle, which is remission of sins. The popular idea in modern Christendom is that repentance of itself brings remission of sins. That is another serious mistake. Payment of debts is not brought about by simply ceasing to get credit; determination to sin no more does not wipe out sins already committed. God is a being of order and of law. He has instituted the means whereby each sinner may receive a cleansing36 from the past. His laws are as uniform in the spiritual world as in the natural world; obedience to those laws is as necessary in one sphere as in the other. Remission of sins comes to the repentant37 believer, through baptism, when it is performed by divine direction and under divine authority.
Baptism for the remission of sins was preached and practiced by John, the forerunner38 of Jesus. "John did baptize in the wilderness39 and preach the baptism of repentance for the remission of sins." (Mark I; 4). Jesus Christ honored that baptism in person and by his teachings. He also sent his Apostles to preach it to every creature. (Matt. XXVII; 19-20, also Mark XVI; 15-13). Previous to preaching that baptism, he instructed his Apostles to "tarry at Jerusalem until they were endowed with power from on high." (Luke XXIV; 47, 49). That power was bestowed40 upon them on the day of Pentecost, when they were assembled in one place with {215} one accord, and the Holy Ghost was manifested to them in visible form. To the people who gathered to hear the Apostles, forming a great multitude, Peter preached the first Gospel sermon after the resurrection of Christ, as is recorded in the 2nd chapter of the Acts of the Apostles. After testifying of the mission and resurrection of Jesus, the Christ, in response to their inquiry41, "Men and brethren, what shall we do?" "Then Peter said unto them, repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and to your children, and to all that are afar off, even to as many as the Lord our God shall call." (Acts II; 37, 38). Three thousand people on that day received the Gospel of Jesus Christ, and were baptized for the remission of their sins.
This great blessing42 is given in baptism to those who believe and repent, but comes through the atonement wrought out by Jesus Christ. "Without the shedding of blood there is no remission of sins." (Heb. IX; 22). The blood of Christ answers for the blood of the sinner who complies with the conditions required in Christ's Gospel. The benefits of that atonement are offered to all to whom the Gospel is preached, but are obtained only by those who render obedience to it. The scripture43 is often quoted which says, "The blood of Jesus Christ, His Son, cleanses44 us from all sin." But this is only part of the text, and is therefore misleading. Here is the scripture as it stands: "This then is the message which we have heard of Him, and declare unto you, that God is light and in Him there 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 with one another, and the blood of Jesus Christ, His Son, cleanseth us from all sin." (1 John I; 5-7).
Baptism was instituted for the remission of sins by divine command. It is therefore essential. It is a sign of cleansing, purification, death to sin, burial from the world and resurrection to a new life in Christ Jesus. For, baptism means immersion45. The sprinkling or pouring of water on the body is not baptism. The ordinance46 of baptism preached by John, the forerunner, by Christ himself, and by the Apostles whom he sent as his messengers, was both a burial and a birth. When Jesus was baptized by John it was in the river Jordan: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need {216} to be baptized of thee, and comest thou to me? And Jesus answering, said unto him, suffer it to be so now, for thus it becometh us to fulfill47 all righteousness. Then he suffered him. And Jesus when he was baptized, went up straightway out of the water; and lo, the heavens were opened unto him, and he saw the spirit of God descending48 like a dove and lighting49 upon him, and lo, a voice from heaven saying, this is my beloved Son, in whom I am well pleased." (Matt. III; 13-17). Jesus said to Nicodemus, "Verily, verily, I say unto thee, except a man be born of water and of the spirit, he cannot enter into the Kingdom of God." (John III; 5). Jesus himself set the example, and was born of the water and of the spirit, and though he knew no sin, had to be baptized in order to "fulfill all righteousness." When Philip baptized the great man of Ethiopia, "they went down both into the water and he baptized him and when they were come up out of the water, the spirit of God caught away Philip." (Acts VIII; 35-39). John baptized in Enon, near to Salim, because there was much water there. (John III; 23). Paul likened baptism to a burial and a resurrection. (See Rom. VI; 4, 5; Col. II; 12). Peter cited the flood as a figure of baptism. (I Peter III; 21).
The order of the Gospel as taught by Christ and his Apostles was first faith, second repentance, third baptism by immersion for the remission of sins, with the promise of the Holy Ghost to all who complied therewith. Infant baptism is a palpable heresy50. Sin is the transgression of the law. Infants cannot commit sin. Baptism must follow faith and repentance. Infants cannot exercise faith, and they have nothing to repent of even if they were capable of repentance. God never authorized51 any one to baptize an infant. Jesus blessed little children and said, "Of such is the Kingdom of heaven." Baptism to be acceptable to God must be performed by one having actual divine authority. It must be administered in the name of the Father, and of the Son, and of the Holy Ghost. No man has the right to assume that authority. It must come from God or the baptism will be void and of no effect. When properly administered it brings remission of sins, and the baptized believer becomes a new creature, stands clean before God, and is prepared to receive the gift of the Holy Ghost. Further explanations on this all-important subject will be given in succeeding tracts. Let the reader ponder, investigate, and enter upon the path of eternal life and salvation!
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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repentance
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| n.懊悔 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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transgression
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| n.违背；犯规；罪过 | |
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humility
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| n.谦逊，谦恭 | |
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obedience
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| n.服从，顺从 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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remorse
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| n.痛恨，悔恨，自责 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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guilt
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| n.犯罪；内疚；过失，罪责 | |
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absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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grafted
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| 移植( graft的过去式和过去分词 )； 嫁接； 使（思想、制度等）成为（…的一部份）； 植根 | |
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redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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exultation
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| n.狂喜，得意 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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dual
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| adj.双的；二重的，二元的 | |
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posterity
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| n.后裔，子孙，后代 | |
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transgressor
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| n.违背者 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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volition
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| n.意志；决意 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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doctrine
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| n.教义；主义；学说 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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unconditionally
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| adv.无条件地 | |
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conditionally
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| adv. 有条件地 | |
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forth
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| adv.向前；向外，往外 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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forsaking
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| 放弃( forsake的现在分词 )； 弃绝； 抛弃； 摒弃 | |
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cleansing
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| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
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repentant
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| adj.对…感到悔恨的 | |
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forerunner
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| n.前身，先驱（者），预兆，祖先 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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inquiry
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| n.打听，询问，调查，查问 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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cleanses
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| 弄干净，清洗( cleanse的第三人称单数 ) | |
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immersion
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| n.沉浸；专心 | |
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ordinance
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| n.法令；条令；条例 | |
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fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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descending
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| n. 下行 adj. 下降的 | |
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lighting
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| n.照明，光线的明暗，舞台灯光 | |
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heresy
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| n.异端邪说；异教 | |
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authorized
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| a.委任的，许可的 | |
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