The Resurrection and
Judgment of the Saints

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In presenting a few thoughts on these subjects it is far from our intention to pronounce as aliens from saving truth those who differ from the views set forth. We wish to show how groundless the charge of heresy is when applied to those who hold the views we advocate.

The doctrine of a corruptible resurrection is supposed to be necessitated by what some believe to be the Bible doctrine of judgment, and but for that idea, one text would settle the question, namely, "The dead shall be raised incorruptible." We shall be able to show that such a view is not Bible teaching, but a serious error; our first question is:

How are the dead raised up?

Paul's answer is; "The dead shall be raised incorruptible." How plain! It is as plain as our Lord's statement "The meek shall inherit the earth," and needs no more alteration, yet if a believer in corruptible resurrection is asked the question he will not answer in Paul's words as it would be misleading; nor could we conceive such a person writing a treatise like Paul's 1 Corinthians 15 on that subject. They find it necessary to explain and re-translate, in order to avoid the meaning it would convey to an unbiased reader.

Dr. Thomas in "Anastasis," page 33, says that "3 Corinthians 15:52 is not the form of sound words delivered by Paul." Let the reader refer to the revised version, or any other, and say if he is prepared to accept the Dr's. translation in opposition to all others. But we have in John 12:1 what is even more conclusive than any translation. "Lazarus whom He raised from the dead." This word "raised" is from the same Greek as the word "raised" in 1 Corinthians 15:52. So we have at the grave of Lazarus our Lord's demonstration of the meaning of the word. What took place? Jesus cried "Lazarus, come forth, and he that was dead came forth," so the coming forth was the raising. Apply this divinely demonstrated meaning to Paul's statement, "The dead shall be raised (come forth) incorruptible," and the question is settled.

Dr. Thomas, in "Anastasis" page 16 speaks of three stages of the raising process, but in our Lord's raising of Lazarus one only was sufficient. He also says the third stage was the quickening. Now as the quickening is to make alive, and there was only one stage in the raising of Lazarus, we must either conclude that Lazarus was dead after coming forth or that the Dr. has two stages too many.

In Matthew 28:1 we read that the two Mary's came to the tomb as it began to dawn on the first day of the week, and the angel said; "He is not here. He is risen." Yes, the disciples not knowing the process theory, said (Luke 24:36), "The Lord is risen indeed," yet the Dr. teaches that His resurrection was not complete. Fancy the angel saying; "He is partly risen." Let us rejoice in the angel's glad message, which accords with all Bible statements, and rejoice in hope that according to Paul's gospel the righteous dead will be raised (come forth) glorious, powerful and spiritual bodies.

When brethren teach that resurrection is the gate of life and the dead are unconscious until the resurrection, they mean by resurrection that which took place at the grave of Lazarus, and that is what the Bible means always; while the theory of a three stage process which ends at the judgment seat would prove the resurrection of the living and deny the resurrection of the unjust. The Dr. and others, suppose that Paul's statement, 1 Corinthians 15:53, "This mortal must put on immortality," necessitates that a mortal body must, first be formed from the dust at the coming of our Lord. But is it not far more reasonable to suppose that Paul referred to the body he then had, and was not contemplating a process of decomposition and reformation? It might be objected that this would make Paul speak as though he or some of his brethren then living, would be alive at the coming of the Lord, but that is not a valid objection, for Paul did thus speak - 1 Thessalonians 4:15, "We which are alive and remain unto the coming of the Lord."

The Dr. imagines there is a strong proof for his teaching in Paul's statement, 2 Corinthians 4:11, "We which live, are always delivered to death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." On page 29 of "Anastasis" he also says,

"Is it not evident then that 'mortal flesh' must be created, and pre-resurrectional consciousness flashed upon it, that the Saints of Rome and Corinth may experience the life of Jesus in their mortal flesh?"

No, we reply. It is not evident that Paul was speaking of a body at the resurrection.

We know that the life of Jesus was manifested in Paul's mortal flesh in his mortal life. In Galatians 2:20 he says, "I am crucified with Christ, nevertheless, I live, yet not I, but Christ liveth in me." Was not that the life of Jesus manifested in his mortal flesh? And was not the all-pervading hope and purpose of such a life expressed in 2 Corinthians 4:14, "Knowing that He which raised up the Lord Jesus shall raise up us also by Jesus." Did not such a life cause Paul to be always delivered unto death for Jesus' sake; to stand in jeopardy every hour - 1 Corinthians 15:30-31? And was he not always delivered unto death in the sense expressed by the words, "The body is dead because of sin, but the spirit is life (the life of Jesus) because of righteousness"? "Walk in newness of life" Romans 6:4. The Dr. might have truly said with abundant Scripture proof that the life of Jesus was manifest in Paul's mortal flesh from his conversion to his death, but to say that Paul was speaking of a mortal body to be formed at the resurrection is a statement for which he does not give a single proof.

Was Christ raised incorruptible?

I suppose any intelligent brother would be ashamed to quote our Lord's words to Mary as any proof that He came forth mortal. I think it will be admitted that the words, "Detain me not" is a more correct rendering than "Touch me not." Then follows the statement "I am not yet ascended to my Father." Some have the presumption to make it read "My Father's nature." Without that unlawful addition there is clearly no proof of a corruptible resurrection. The words, without the addition, furnish a good proof that the penitent thief did not go to heaven with Christ when he died; but the addition completely destroys that proof and we cannot honestly quote it with the human addition to prove mortal resurrection, and at the same time take it as it reads to prove that the thief did not go to heaven.

There is no scriptural proof that Christ rose or came forth from the tomb corruptible, but there is proof to the contrary. Paul says, Romans 1:4, that "He was declared to be the Son of God with power by the resurrection from the dead." We know that He was crucified in weakness, but He was not raised in weakness, else how could He be the Son of God with power by the resurrection from the dead? But if raised in power, as His brethren are to be raised, then the statement is plain, and if the word power did not refer to His physical nature, what did it refer to? He had the power to raise the dead (though He did not raise any if the process theory was true), and still the tempest, and the only weakness He had was physical, having taken on Himself our nature; this may not be a strong proof but there is absolutely none to the contrary, but in 1 Corinthians 15:20 we have a much stronger proof - "But now is Christ risen from the dead and become the first fruits of them that slept." If He rose corruptible He was not the first-fruits, others having been raised before Him. But if He rose (or came forth) incorruptible, then He was the first-fruits of that resurrection of which Paul is speaking. We must either deny that He was the first-fruits or believe that He came forth incorruptible.

To evade the force of this test re-translation is again resorted to and "chief-fruits" is substituted for the words "first-fruits," but this is not according to the law and testimony, for first-fruits according to the law, were first in point of time; and if Israel had been commanded to offer chief-fruits, then fruits later on, in harvest would have sufficed, which is certainly contrary to the letter and spirit of the law of Moses.

There is a resurrection taught by Paul: and Christ who was the subject of that resurrection was the first in point of time, and such a resurrection takes place at the tomb, and the "dead" not the living are subjects of it. Paul refers to two resurrections in Hebrews 11:35. The first he mentions is a corruptible one, "Women received their dead raised to life." How would the three-stage process fit the word "raised" in this text? He then shows how some suffered death in hope of obtaining a better resurrection. Better than what? The corruptible resurrection he has just mentioned; what is a better resurrection than a corruptible one? An incorruptible one, as only two are possible.

David says, Psalm 17:15, "I shall be satisfied when I wake with Thy likeness." That is a better resurrection than awaking without the likeness, and it could not be much satisfaction to David to wake in a corruptible nature. Such is the lot of the unfaithful in order that they may reap corruption. In Luke 20:35 our Lord speaks of a resurrection for which a worthiness in needed, and no worthiness can be necessary for a corruptible resurrection. Such as take part in the resurrection mentioned by Christ do not die any more, which cannot be affirmed of a corruptible one in which just and unjust rise together. We believe that the faithful will rise or "come forth" incorruptible, and that the faithful living will be caught away with them to meet the Lord in the air; and that the unfaithful living and dead will be left for resurrection and judgment afterwards. Revelation 20:5-6 speaks of this special resurrection in which only the blessed take part and that those who take part cannot die any more. With such a resurrection in view well might Paul press to obtain it. Philippians 3:11, "If by any means I might attain to the resurrection of the dead." If a mixed mortal resurrection was Paul's teaching then pressing back would have secured it, as certainly as pressing forward. But it is a resurrection of "them that are Christ's," 1 Corinthians 15:23. "The resurrection of the just," Luke 14:14; "The dead in Christ shall rise first," 1 Thessalonians 4:16. The Dr. would add: Also the dead out of Christ: just and unjust: faithful and unfaithful. But Paul did not so teach and we have no warrant for this addition. Also Paul tells us that such raised ones are caught away to be for ever with the Lord. Well may it be said to such, "Awake and sing. ye that dwell in the dust" - Isaiah 26:19, but how premature the singing if they had to go before the judgment seat in mortal bodies and wait to know if they were forgiven!

What about The Judgment

Brother Roberts says in his magazine for August 1877, page 375;

"The forgiveness of sins and appearance before Christ at His coming for judgment will not appear incompatible doctrines, when we remember that we are not permitted to know of our forgiveness till then; all our sins before baptism are forgiven then; but the question is about things after."

This though written over 40 years ago is the teaching of Bro. Roberts' brethren to-day, and this view we admit does necessitate a mortal resurrection. If raised incorruptible they would know their sins were forgiven. The judgment they hold would be forestalled, so we are charged with forestalling the judgment by teaching present knowledge of forgiveness and incorruptible resurrection. We gladly admit that our belief on forgiveness does forestall such a Judgment and in that respect we are in company with our Lord who forestalled such a judgment by promising His disciples they should sit on twelve thrones. He also told them to rejoice that their names were written in heaven. Paul said "We know we have a house not made with hands." John said "We know when He shall appear we shall be like Him." Our Lord refers to future judgment in the parable of the talents, but He neither mentions saints appearing in mortal bodies, nor telling the story of their lives, nor giving account of sins. If He had taught such a doctrine, Paul would not have known 1800 years ago that his Lord would give him a crown of righteousness. He would have waited to see how matters would turn out at the judgement, and if his account were so good that it secured him eternal life, He might have said "Well done Paul!" but if he believed eternal life were a gift he might well ascribe all the glory to God.

If we are in Christ our aim is not to get our names enrolled in the book of life, but to abide in Christ, so that they may not be blotted out. If believer's names are not written in the book of life when they repented, believed and were baptised, when are they written? And if not justified then, when are they justified? Paul says, Romans 6:18, being then made "free from sin," but Bro. Roberts says "It is only sins before baptism which we know are forgiven." How do we know such sins are forgiven? Because the word tells us. But the word also tells us, 1 John 1:9, "that if we confess our sins, He is faithful and just to forgive us our sins," and this applies to every period of our lives after baptism. In 1 John 2:12 he says "I write unto you little children because your sins are forgiven." In Colossians 2; 13, Paul tells his brethren "God having forgiven you all trespasses," so brethren it is our privilege to have the "Blessedness of the man whose iniquities are forgiven, and whose sins are covered."

What an awful blighting error is Bro. Roberts' theory of judgment! How it dims the glory of the Cross of our dear Lord and brings a dark cloud between God's children and their Father! Such as believe this theory may pity many who hold other unscriptural theories, but few errors are more pitiable than this. If sins committed before baptism were forgiven only, the believer would have a gleam of sunshine then, but all after would be uncertainty, and one could almost wish he had expired on rising from the water. We know, according to this theory, all would be right then.

We have already quoted sufficient scriptural clear testimony to disprove this doctrine of judgment yet to remove any possible doubt we will refer still further to the law and testimony and show that they speak not according to this word, and let the reader bear in mind that if it could be proved that the saints came forth corruptible it would be no proof that they appeared in that nature at the judgment; also that it is possible to believe that they come forth incorruptible, and yet not comprehend the scriptural doctrine of justification by faith.

Faith and Works

Some have thought that the teaching of Paul and James were contradictory. It is true that we are justified by faith and also by works, but we are first justified by faith alone from all our offences, by believing on Him who was delivered for our offences and raised again for our justification. This is as Paul says, Titus 3:5 "Not by works of righteousness which we have done." Also Ephesians 2:8, "For by grace are ye saved through faith; and that not of yourselves: It is the gift of God: not of works, lest any man should boast." Paul also says, Romans 5:9, "being now justified by His blood." This takes place when we are baptised into Him whose blood was shed for the remission of sins. Isaiah says in chapter 53, "By his knowledge shall my righteous servant justify man, for he shall bear their iniquities." When baptised into the sin-bearer we may sing to the praise of the glory of his grace who hath made us accepted in the beloved.

Justified then from sin, afterwards our works must justify our faith, and if our faith is living faith, such works will follow. If works of righteousness do not follow then our faith is dead. If we profess to be the children of God we are not justified in doing the works of the flesh, but if we do the will of our Father in heaven then we justify our profession of discipleship to His dear Son. If we profess to be Christ's we must justify our profession by manifesting the spirit of Christ otherwise we are none of His and are not justified by works.

The Two Debtors - Luke 7:13.

This parable of our Lord shows the effect of the forgiveness of sin. Our Lord asks Simon "Which of the debtors would love most?" He also says "That where much is forgiven, the same loveth much." The parable was a powerful reproof to Simon, but supposing He had said I was not permitted to know I was forgiven, would not that have justified his lack of love? The woman knew she was much forgiven, therefore she loved much. But supposing she had not been permitted to know she was forgiven, how then, reader, how then? And if that knowledge is withheld from believers till the judgment, then the love it should inspire will be wanting. As love is the fountain from which Christian virtues spring, our growth in grace is seriously crippled, and our life blighted with an awful uncertainty. If our acceptance at the judgment depends on our good deeds out-weighing our bad deeds, then the most conceited will be the most confident of gaining eternal life.

We must appear before the Judgment Seat of Christ

This we believe quite as fully as our opponents, but we dare not make it read, "we must all appear simultaneously," nor dare we say that each individual will give account of good and bad deeds. Some will appear whose bad deeds are forgiven and sins covered, and if the Judge required them to give account of sins, He would be a covenant breaker. After shedding His blood to confirm His Father's covenant, we are sure He will not break it. Hebrews 10:16 - Paul is here quoting Jeremiah 31:33, where the Prophet is speaking of Israel's conversion, but the context shows clearly that believers are under that covenant now, and that it is the ground of present confidence of forgiveness, and boldness to approach the throne of grace. "Having boldness to enter into the holiest by the blood of Jesus." Thus we may draw nigh and thus we may appear at the judgment seat of Christ, when raised incorruptible and "caught to meet Him in the air," and so be for ever with the Lord. In 1 John 3:21 we read "Beloved if our heart condemn us not, then have we confidence towards God." Such believers could say "We know, that when He shall appear, we shall be like Him." How inconsistent such statement would be, if they were not permitted to know their sins were forgiven "until" as our opponents say, they had appeared in full angelic assize, and told the story of their lives, and waited for the verdict. Thank God such a dreadful picture is not to be found in His word, and it is our heart's desire and prayer that the reader may, if enslaved by such teaching, be delivered from such a yoke of bondage unto the liberty of the Sons of God.

It is our duty and privilege, if we are believers in Paul's gospel, to beseech men to be reconciled to God - 2 Corinthians 5:20. But suppose our hearers should ask the question, "Are you reconciled to God?" If we believe the Dr. and Bro. Roberts' teaching we shall have to answer

"We were some time ago, soon after baptism, but we are not now permitted to know. We know our Lord was made a sin-offering, that we might be made the righteousness of God in Him, 2 Corinthians 5:21, and such was our condition before God immediately after baptism, but we do not know that it is our condition now. We are waiting till the judgment."

When Paul invited men to reconciliation, which is equivalent to forgiveness, he invited them to that relation to God which he describes in Romans 5:1-2, a condition of Justification, peace with God, and a standing in God's favour. It was the privilege of apostolic believers to thus stand, and it is our privilege and our Father's good pleasure for us thus to stand every day; justified, reconciled, and having peace with God. As we know not the day of our Lord's return it is essential that we should have this blessed relationship every day. Nor is it essential that we be perfect in holiness, though this must be our desire and aim, for if perfect, we should not need a High Priest "Who ever liveth to make intercession." By confessing our weaknesses and imperfections and humbly endeavouring to walk with God, with our minds serving the Law of God, though imperfect in ourselves, we are made complete in Him whom God has made to be unto us wisdom, righteousness, sanctification and redemption. In that frame of mind boasting will be excluded, and he that glorieth will glory in the Lord.

When will the unfaithful be judged?

Although this heading does not affect the following questions: will the faithful come forth from the tomb incorruptible? Will they be required to appear to give account of sins and are they permitted to know their forgiveness before the judgment? Yet it will naturally arise, especially in view of the parable of the talents in Luke 19:12-27. A certain nobleman calls his servants before him for judgment, and such a Judgment might, and probably would, be ended in a few hours, and his enemies might be gathered before him, and slain in a few hours, and if the details of the parable have each a counterpart in the truth intended to be conveyed, it would appear to contradict the literal statements we have already quoted, to prove a separate resurrection and judgment of the faithful, though it would not affect the three questions just stated.

In Isaiah 61 we have a prophecy, part of which was fulfilled 1800 years ago, Luke 4:21, and part of which is yet unfulfilled, and yet there is nothing to indicate this long separation in its fulfilment; and if this is the case in a literal prophecy, would it be safe to say it may not be the case in the details of this parable? It would also be difficult to see how the faithful could receive, and the unfaithful be divested of, anything comparable to Pounds or Talents. The purpose of the parable is well answered without making a judgment, which a nobleman might exercise over a few, or even a few hundred servants, to exactly, in detail, represent the judgment of the vast multitude our Lord will judge. Paul's words, 2 Timothy 4:4 are often quoted to support simultaneous resurrection and judgment of faithful and unfaithful living and dead. The words "at His appearing" are supposed to contain the proof, but the revised version has no such words. Daniel 12:1-2 is also quoted and the supposed proof rests on the words "at that time;" but where is the proof that "time" is sufficiently brief to indicate a simultaneous resurrection? If the unfaithful were raised and judged one day after the faithful, it would not be simultaneous, nor would they rise and stand together, and the word "time" has a much longer duration in 2 Corinthians 6:2. Paul answers our question and our Lord confirms Paul's answer. In 1 Corinthians 11:32 Paul says, "When we are judged we are chastened of the Lord, that we might not be condemned with the world," (or Judged with the world). The word "Krino" here translated "condemned" is translated "judged" in numerous texts. In Revelation 3:10 our Lord tells the Church at Philadelphia "that because they had been faithful. He would keep them from the hour of temptation which should come upon all the world, to try them that dwell upon the earth."

The Judgment of Matthew 25

Our Lord's teaching here is quoted to support the theory we are opposing, but here it is the nations who are judged, and the nations are no more the household of Christ than the Church is the world. Some would suggest this should read "of" the nations, but in Revelation 7:9 we read "of all nations," so it would read in Matthew 25 if "of all nations." If such had been the fact, then there is another class present, and instead of them being there to be judged, which this scripture is quoted to prove, they are there and are not judged, but the Judge lovingly refers to them as "My brethren," which agrees with Paul's teaching that they are to appear with Him in glory. "When Christ, who is our life, shall appear," and this judgment is "when the Son of Man shall come in His glory." It also agrees with Enoch's prophecy, Jude 14, "Behold, He cometh with ten thousand of His saints, to execute judgment."

It may be argued that because the "sheep" nations go into life they must be the saints, but the saved of the nations will go into aonian life, and will be blessed according to the promise, "In Thee shall all the nations be blessed," Genesis 22:18. In Genesis 49:10 we read, "Shiloh shall come, and to him shall the gathering of the people be," also that. "God will judge the world in righteousness," Acts 17:31. The gathering and judgment here referred to will extend over a period of 1000 years and though the judgment of the nations of Matthew 25 will begin with great wrath and destruction, and salvation, yet that judgment may embrace the same period. It is not only assumed that the nations are faithful and unfaithful believers, but also that the resurrected dead are included in the sheep and goats, and as the resurrection is not mentioned it is only assumption. But supposing we allow assumption No.l that the nations are, or include, the household of Christ, and assumption No.2, that the dead are included, what is the result? It is this - the faithful go into eternal life without either telling the history of their lives, or giving account of their sins, and consequently there is nothing in this judgment which necessitated a corruptible resurrection.

In the parable of the talents the faithful give no account but of their faithfulness, and their judgment is only a judgment of rewards. They are appointed to reign over cities without first appearing to give account of sins. Their sins were judged on the Cross, and resting by living faith on that sacrifice, they are perfected for ever by that one offering. As in the type of the scapegoat their sins are sent away into a land of forgetfulness. Thus the Bible-teaching on the judgment is in complete harmony with our views, and neither involve the mortal resurrection, nor saints giving account of sins.

The judgment of Matthew 25 and also the parable of the talents does not in any way involve the first, and clearly disproves the second. But some will ask 'Does not Paul in 2 Timothy 4:1 say that God will render eternal life to patient seekers?' Yes, but he does not say that it is a reward for patient continuance, and many will have eternal life who were not permitted to live after union with Christ. Eternal life is a gift and not a reward of works, and our union with Christ is the condition of its bestowal, yet if we forsake Christ and instead of continuing in well-doing we return to our evil-doing, then separating ourselves from Christ there is everlasting destruction instead; for death is the wages of sin, but eternal life is not the wages of righteousness. Paul says "We are Christ's household, if we hold fast the beginning of our confidence and the rejoicing of the hope firm unto the end." What is the beginning of our confidence but the answer of a good conscience when purged from a guilty conscience in the forgiveness of all our trespasses? "Being then made free from sin," Romans 6:18, and this confidence is to be held fast unto the end or we are not the household of Christ. Can we have this life-long confidence with a life-long uncertainty about our forgiveness? Paul says to the Corinthians (1 Corinthians 6:11), "but ye are washed, sanctified, and justified." Was Paul's statement true or will the Corinthians have to wait till the judgment to ascertain its truth? If we have believed Paul's testimony and obeyed from the heart the form of doctrine delivered, we may rejoice and thank God that we are washed, sanctified, and justified, and by His grace we may in that condition, live or die. "Blessed are the dead who die in the Lord," and if blessed when they die they must be blessed when they rise. Such need not wait till the judgment to know whether they are blessed, nor whether they are in the Lord.

Believer's in Bro. Roberts' and the Dr's. theory of judgment never rise higher than hoping all will be right at the judgment. Let such ask themselves,

"What is the ground of their hope of acceptance then? What provision can be made then which does not exist and is available now?"

Apostolic believers hoped for the coming of the Lord, but where do we find them hoping for forgiveness at His coming? It is our privilege, and should be our happy experience every night to lay our head on our pillow with the blessed confidence that if our Lord came in the night we could hail His appearing with Joy, knowing our Justification and acceptance in Him. To realize this we must endeavour to walk with God during the day. Our prayer must ever be "Nearer my God to Thee," and the nearer we live to God the greater will be our confidence that our sins are forgiven, and that we have received the atonement, Romans 5:11, and like apostolic believers we shall "rejoice with joy unspeakable and full of glory," and know something of the sweetness of that sacred fellowship our Lord promised: "I will come in and sup with him," Revelation 3:20, "If a man love me he will keep my words, and my Father will love him, and we will come unto him and make our abode with him," John 14:23. Some may say this is a very high standard. Yes, it is, and ours is a high calling. The theory of Judgment we oppose forbids such a standard, and shall we deny this glorious truth of God's abundant grace, or shall we exhort our brethren to rise to it? Reader, now is the time to know that all is right with our Father in heaven. It is our privilege to "walk in the light and have fellowship with the Father, and the Son," and know "that the blood of Jesus cleanseth us from all sin," 1 John 1:7.

How sad to hear believers who profess to have come to Jesus and found rest in Him, sing "My heart is pained, nor can it be at rest till it finds rest in Thee." Such words would well become a penitent sinner. Anyone with that experience should not go to the Lord's Table, but in private prayer to the Throne of Grace and confessing their sins find reconciliation and peace. Then they may come as members of God's Royal Priesthood, cleansed, and clothed with fine linen, and offer the sacrifice of praise. Knowing their sins are remitted they may, with thankful hearts, drink of the emblem of the precious blood which was shed for the remission of sin. But some will say "We are far from perfect." True, and the more we strive to live perfectly before God the more we shall feel humbly conscious of it. If we were perfect in holiness we should not need a High Priest who ever liveth to make intercession. Paul's experience as stated in Romans 7 will be ours, yet if we can say with him "I delight in the law of God after the inward man," we are walking after the Spirit. Paul says for such "There is therefore now no condemnation." Like David we may truly say, "If I regard iniquity in my heart the Lord will not hear me." But if the purpose of our heart is to do the will of God then our hearts will not condemn us, then have we confidence towards God, 1 John 3:21, which would be impossible if we are not permitted to know that our sins are forgiven. If we have uncorrupted Christianity we shall know that our sins are forgiven and that we are accepted in the beloved.

The writer of this pamphlet earnestly entreats the reader to prayerfully consider the testimony quoted also other testimonies of the Scriptures. While the religious world ignores or nullifies the teaching of the Scriptures on the coming Kingdom, and eternal life, many who believe these precious and all-important truths sadly neglect and misunderstand Bible teaching on repentance, forgiveness of sin, the necessity of an inward change, and a life of fellowship with God. These subjects occupy more of apostolic teaching than any other and should be the subjects of constant exhortation. Let us not forget that "without holiness, no man shall see the Lord," and who can be holy in a godless world unless he is often at the Throne of Grace. Our Lord tells us to "watch ye therefore, and pray always, that we may be accounted worthy to escape" the coming judgment. The prayerless professor who does not long for communion with God and His people and can make himself quite at home with worldly company has no prospect of being "for ever with the Lord." Such would have too much of the Lord's presence. If prayer is a cold heartless duty instead of a blessed privilege, we may be sure our hearts are far from God. Such do not know the Lord though they may know the letter of His word and may, if they do not repent, hear Him say "I never knew you." Let us make a full surrender of our hearts to God, for He will accept no less, and rest in humble faith on the great Atoning Sacrifice of Calvary, by which alone we are justified from all our offences. Let us glory in the fact that it was not in vain that "Christ suffered for sin, the Just for the unjust, to bring us to God." Those who look for and love His glorious appearing may rest assured that He will appear, not to lay anything to the charge of God's elect, but to their salvation.

"May the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you."

William Richmond.

"Surely I come quickly, Amen.
Even so, come, Lord Jesus."

Revelation 22:21

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