hets witness, that through his name whosoever believeth on him
shall receive remission of sins."--Acts 10:43. He did not say,
whosoever believeth on him and unites with the right church, or is
baptized the right way, or lives the right kind of a life; but simply,
"whosoever believeth on him," and then adds the plain promise, "shall
receive remission of sins."

When the jailor came trembling and fell down before Paul and Silas and
brought them out and said, "Sirs, what must I do to be saved?" they
answered, simply, plainly, "Believe on the Lord Jesus, and thou shalt
be saved."--Acts 16:31. They did not say, believe on the Lord Jesus
and unite with the right church, or be baptized the right way, or live
the right kind of a life; they said simply, "Believe on the Lord
Jesus, and thou shalt be saved."

When Paul wrote to the Romans, "To him that worketh not, but
believeth on him that justifieth the ungodly, his faith is reckoned
for righteousness,"--Rom. 4:5, he did not say, believeth on him that
justifieth the ungodly and unites with the right church, or is
baptized the right way, or lives the right kind of a life; but simply,
"To him that worketh not, but believeth on him that justifieth the
ungodly, his faith is reckoned for righteousness."

Jesus to the grief-stricken sister of Lazarus said, "Whosoever liveth
and believeth in [into] me shall never die."--John 11:26. He did not
say, whosoever liveth and believeth in me and unites with the right
church, or is baptized the right way, or lives the right kind of life;
but simply and plainly, "whosoever liveth and believeth in me," and
then He adds His plain promise, "shall never die."

When Paul said to the Galatians, "we have believed in [into] Jesus
Christ, that we might be justified by the faith of Christ,"--Gal.
2:16, he did not say, we have believed in Jesus Christ and united with
the right church and been baptized the right way, that we might be
justified by faith of Christ and not by the works of the law. Instead
of this, he puts it in simple, plain language.

In all of these cases, these conditions could have been expressed just
as easily by the Saviour and Peter and Paul as they are expressed by
religious teachers to-day. Why did not the Saviour and Peter and Paul
express these conditions? There can be but one answer,--because they
are not conditions of salvation. How could the Saviour and Peter and
Paul have left out these conditions if they are conditions of