The Gospel of Jesus Christ is the ladder to Freedom and Light. Without it there is no salvation, no exaltation. The Tower of Babel symbolizes the situation. All man's efforts to reach Heaven without divine assistance, must end in confusion and failure.
Self-Help Necessary.—Before there was a Ladder, or while it was not within reach, fallen man could not climb. All his intelligence and skill were unavailing. But the ladder having been let down, if he will use his God-given powers and all the means provided for the purpose, he can mount from Earth to Heaven, round by round. If he refuses to climb, who but himself is to blame for his remaining at the bottom of the pit? The Gospel is not a substitute for self-help. It does not supersede man's efforts in his own behalf. It is the divinely appointed means whereby those efforts are made effectual. It does for man what he cannot do for himself.
Redemption by Grace.—The Gospel of Salvation rests upon the rock of Christ's Atonement—an act of grace, a free gift from God to man, to the wicked as well as to the righteous. All profit by it, for through that atonement, all are brought forth from the grave. This is eminently just. Adam's posterity were consigned to death for no deed of their own doing. It is fitting, therefore, that their redemption should be unconditional.
Salvation by Obedience.—But redemption is not salvation, nor salvation exaltation. Men must "work out" their salvation,[[2]] and gain exaltation by continuous upward striving. Depending primarily upon the grace of God, salvation and exaltation are likewise the fruits of man's acceptance of the Gospel, and of his steadfast adherence thereto, until it shall have done for him its perfect work.
The First Requirement.—Faith is the first requirement of the Gospel. "He that believeth and is baptized shall be saved." So the Savior declared, when he commissioned his Apostles to "go into all the world and preach the Gospel to every creature."[[3]] Peter's Pentecostal sermon omitted faith from the list of essentials, doubtless for the reason that those whom the Apostle addressed already had faith, a fact plainly shown by the question put to him. Evidently they believed what he had told them about the crucified Redeemer; else they would not have been "pricked in their heart," and would not have anxiously inquired, "What shall we do?"
In like manner, the Savior, when making his conditional promise of salvation, left out repentance, it being implied, virtually included, in the admonition to believe and be baptized; since baptism is "for the remission of sins"—sins of which man has repented. Faith, not repentance, is the first essential—the initial requirement made of the seeker for salvation.
The Second Step.—The first fruit of faith is repentance. It follows faith as naturally as kindness follows love, as obedience springs from reverence, as a desire to be congenial with, succeeds admiration for, one whose example is deemed worthy of emulation. God commands all men to repent; and a desire to please him and become acceptable in his sight, naturally leads the soul of faith to repentance.
"Sin No More."—Repentance is not that superficial sorrow felt by the wrongdoer when "caught in the act"—a sorrow not for sin, but for sin's detection. Chagrin is not repentance. Mortification and shame alone bring no change of heart toward right feeling and right living. Even remorse is not all there is to repentance. In highest meaning and fullest measure, repentance is equivalent to reformation; the beginning of the reformatory process being a resolve to "sin no more." "By this ye may know that a man repenteth of his sins: Behold he will confess them and forsake them."[[4]]
What is Sin?—Sin is the transgression of divine law, as made known through the conscience or by revelation. A man sins when he violates his conscience, going contrary to light and knowledge—not the light and knowledge that has come to his neighbor, but that which has come to himself. He sins when he does the opposite of what he knows to be right. Up to that point he only blunders. One may suffer painful consequences for only blundering, but he cannot commit sin unless he knows better than to do the thing in which the sin consists. One must have a conscience before he can violate it. "Where there is no law given, there is no punishment . . . . no condemnation."[[5]] "He that knoweth not good from; evil is blameless."[[6]]
Degrees of Damnation.—Souls who know that they have sinned, and who refuse to forsake their sins, will be damned. They damn themselves by that refusal. Damnation is no part of the Gospel. It is simply the sad alternative, the inevitable consequence of rejecting the offer of salvation. Damnation (condemnation) is not necessarily permanent, and it may exist in degrees, the degree being determined by the measure of culpability in the one condemned. Even the damned can be saved if they repent.