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VOL.
XXIV
ALLEGHENY,
PA.,
SEPTEMBER
1,
1903
VIEWS
FROM
THE
WATCH
TOWER
-
No.
17
The
"salvation"
of
the
philosopher
is
the
growing
one
to
day,
everywhere;
because
faith
in
the
Bible
is
giving
way
to
Higher
Criticism
and
Evolutionism,
which
are
mere
human
philosophies
.
.
A
living
!aith
must
have
a
foundatio~
in
the
divine
revelation,
the
BlblJ.
It
alone
shows
what
righteous
ness
is
and
that
"there
is
none
righteous,
no
not
one."
It
cally,
as
I
observe,
the
laity
hold,
and
the
clergy
teach,
that
the
first
and
great
commandment
is
'Thou
shalt
love
thy
neigh
bor
as
thyself.'
Incidentally
thereto,
it
is
admitted,
'Thou
shouldst
love
the
Lord
thy
Goa.'
It
is
of
course
too
egregious
an
absurdity
to
openly
call
that
the
second
commandment.
It
is
simply
quietly
relegated
to
a
secondary
place.
"You
may
perhaps
dispute
this
deduction
as
a
matter
of
fact
or
remind
me
of
St.
John's
words,
'He
who
loveth
not
his
brother
whom
he
hath
seen,
can
not
love
God
whom
he
hath
not
seen.'
It
is
evident,
however,
on
reflection
that
St.
John
is
in
no
sense
inverting
our
Lord's
order.
He
simply
appeals
to
evidence.
This
man
says
he
loves
God.
Very
well,
where
is
the
proof
of
it?
Does
he
love
his
brother?
If
not,
he
certainly
does
not
love
God,
for
the
love
of
the
brethren
is
the
sure,
inevitable
fruit
of
loving
God.
In
fact
the
whole
missionary
spirit,
and
much
that
is
not
narrowly
missionary,
involves
love
for
brethren
whom
we
have
no
more
seen
than
we
have
seen
God.
The
love
of
God
is
the
one
Sure
motive
and
source
of
the
love
for
man."
Is
it
not
true,
Captain
Mahan
inquires,
that
within
the
last
thirty
years
the
church
has
been
teaching
that
"a
man's
personal
piety
is
of
small
consequence
alongside
of
his
exter
nal
benevolent
activities"?
Has
not
the
church
come
to
st,uHI
for
the
idea
that
"external
activities,
outward
benevolent,
are
not
merely
the
fruit
of
Christian
life,
but
the
Christian
life
itself"?
He
continued:
"Is
not
the
judgment
of
the
world
expressed,
and
is
it
not
a
true
judgment,
in
the
words
of
indifferent
contempt
for
a
man
who
is
trying
to
save
hiR
own
soul-his
mh;erable
soul,
as
I
have
sometimes
read?
And
yet
what
is
d,
m:~n's
soul?
It
is
the
one
thing
inexpressibly
dear
to
God,
for
WhICh,
if
there
had
been
but
one,
he
was
content
to
give
hi"
DOli,
and
this
he
has
intrusted
to
man
as
his
own
particuh~r
charge.
I
do
not
say
his
only
charge,
but
the
one
clearly
and
solely
committed
to
him
to
make
the
most
of.
It
is
the
talent
which
he
is
to
multiply
by
diligent
care;
not
that
he
may
delight
in
it
himself,
but
that
he
may
present
it
to
God
through
Jesus
Christ
.
.
.
.
.
Because
care
of
one's
own
soul,
by
internal
effort
and
discipline,
seemed
selfish,
men
have
rushed
to
the
extreme
of
finding
in
external
action,
in
organized
benevolence,
in
philanthropic
effort,
in
the
love
of
the
neighbor,
and
par
ticularly
of
the
neighbor's
body,
for
the
neighbor's
soul
was
naturally
of
not
more
account
than
one's
own-not
merely
the
fruit
of
Christian
life,
but
the
Christian
life
itself.
That
the
kingdom
of
God
is
within
you,
1111
individual
matter
pri
marily
and
in
essence,
and
only
in
consequence,
and
inciden
tally
external,
as
all
activity
is
but
a
manifestation
of
life
and
not
life
itself
-
all
this
was
forgotten.
This
I
conceive
to
be
the
state
of
the
church
now,
I
mean
as
an
organization;
for
I
doubt
not
the
multitudes
of
earnest
cultivators
of
their
own
souls
for
the
glory
of
God-perfecting
holiness,
as
St.
Paul
says,
in
the
fear
of
the
Lord."
There
is
but
one
remedy,
declares
the
Captain
and
that
is
the
restoration
of
"personal
religion"-"the
direct
relation
of
the
individual
soul
to
God-to
that
primary
p,lace
in
the
Christian
scheme
which
it
has
momentarily
lost.'
In
conclu
sion
he
said:
''Within
this
generation
there
has
been
given
much
vogue
to
a
secular
phrase,
Hie
prevalence
of
which
seems
so
indica
tive
of
the
temper
of
tlte
day
as
to
point
just
where
the
sagaci
ous
Christian
warrior,
crafty
as
St.
Paul
was
to
seize
oppor
tunity
and
capture
men
with
guile
for
Jesus
Christ,
may
lay
hold
upon
men's
hearts
and
minds.
Self-culture-we
have
all
heard
much
of
it;
sweetness
and
light,
and
all
the
rest
of
it.
No
new
thing.
The
Stoics
cultivated
themselves,
their
per
sonality,
that
they
might
reach
self-sufficingness,
which,
being
attained,
could
be
presented
fo
themselves
in
the
form
of
self
contentment.
Let
this
human
conception
receive
consecra·
tion.
What
is
self-culture,
but
deliverance
from
evil
unto
good
-salvation
from
sin?
And
who
shall
thus
save
his
people?
Who
but
Jesus
Christ?
And
what
is
personal
religion
but
the
co{iperation
of
man's
will
with
the
power
of
Jesus
Christ,
that
man's
soul,
man's
whole
being,
mar
be
saved;
not
for
his
own
profit
chiefly,
but
that
he
may
lay
It,
thus
redeemed,
thus
exalted,
at
the
feet
of
him
who
loved
him
and
gave
himself
for
him."
DEATH
OF
CHJUST
A
PUZZLE
TO
DR.
MORGAN
The
Rev.
G.
Campbell
Morgan
preached
on
the
life
of
Christ
to
a
large
congregation
at
the
Fifth
Avenue
Presbyterian
church
yesterday.
"In
the
light
of
the
revelation
of
the
life
of
Christ,
I
come
face
to
face
with
a
great
moral
mystery,"
said
Dr.
Morgan.
"There
is
some
infinite
meaning
in
the
death
of
Jesus,
and
it
is
the
stumbling
block
of
:Dy
faith:
At
the
cross
of
Christ
I
must
be
either
an
infidel
or
a
behever.
In
the
presence
of
the
death
of
Christ
I
am
compelled
to
deny
the
existence
of
a
moral
governor
and
admit
his
death
a
most
terrible
blunder
or
the
presence
of
the
most
wonderful
love
that
man
has
known.
Notwithstanding
the
wonderful
teachings
of
this
man,
God
permitted
him
to
die
at
the
age
of
thirty-three.
Humanly
speaking,
his
work
was
undone-just
commenced,
as
a
matter
of
fact.
Not
a
volume
written,
not
a
school
founded,
but
just
as
he
reached
the
com
mencement
of
his
career
he
was
foully
murdered.
I
want
an
explanation
of
this.
My
mind
demands
it."-Exchange.
*
*
*
It
is
astounding
that
any
man
should
consider
himself
competmt
to
preach
the
C-{)spel
who
does
not
know
why
Christ
died.
It
i..,
still
more
astounding
that
a
body
of
Christians
should
appoint,
engage
and
salary,
as
their
teacher,
a
man
who
gives
us
every
reason
for
believing
that
he
needs
that
some
one
teach
him
the
first
principles
of
the
doctrine
of
Christ.
We
can
only
conclude
th.at,
the
~eople
recognizi~g
and
employing
such
a
teacher
are
sImIlarly
Ignorant
of
Chris
tIan
fundamentals.
To
what
advantage
is
it
that
thousands
of
church
edifices
are
built
every
year,
and
that
millions
of
money
are
spent
on
tlll'olo;.pcal
semlllarie~,
and
on
s<llaries
for
preachers,
organists
and
choiristers,
if
this
is
the
net
result
;-ignoranee
of
the
fundamentals.
Are
such
people.
WllO
know
not
why
Christ
died,
to
be
considered
Christians?
Certainly
not.
It
is
not
good
clothes,
nor
Sunday
observance,
nor
even
good
morals
that
constitute
men
and
women
Christians,
but
fatth-faith
in
the
very
thing
that
thcsc
people
confess
that
they
know
nothing
about.
A
Buddhist
or
Mohammedan
or
Confucian
may
have,
and
some
of
them
do
have,
everything
that
a
Christian
has
except
this
one
all-important
essential
to
Christianity-faith
that
Christ
died
as
man's
sin-offering,
as
his
ransom-price,
in
order
that
God
might
be
just
and
yet
be
the
justifier
of
sinners
who
~e
Heve
in
this
sacrifice
and
by
faith
accept
forgiveness
of
SIDS
and
bN'ome
on
this
basis
followers
of
ChrIst.
How
plain
the
whole
matter
from
the
standpoint
of
the
ransom,
its
necessity
and
results.
How
clearly
we
can
see
that
all
the
sermons
and
books
imaginable
would
have
been
of
no
avail
until
first
of
all
the
New
Covenant
had
been
sealed
with
thl'
precious
blood.
Hearken
to
our
Lord's
words,
"The
Son
of
Man
came
.
.
.
.
to
give
his
Ufe
a
ransom
for
many."
(Matt.
20:28)
He
came
not
to
preach
and
write
books.
Others
under
divine
power
and
inspiration
could
do
and
have
done
those
things,
but
he
alone
had
an
unforfeited
life
"to
give
for
the
hfe
of
the
world."
As
he
said
again,
"0
fools,
and
slow
of
heart
to
bclieve
all
that
is
written
in
the
prophets:
ought
not
Christ
to
suffer
and
to
enter
into
his
glory?"
(Luke
24
:23,
26)
He
did
Ruffer
death-"tlle
just
for
the
unjust"
and
tlllls
made
atonement
for
our
sins,
paying
the
death
pen
alty
a~"Uinst
us.
He
did
enter
into
his
glory
and
is
fully
pre
pared
to
give
forth
the
vivifying
blessing
so
much
needed
by
the
wll<'le
groaning
creation.
Why
then
did
he
not
at
once-as
soon
as
glorified-begin
the
kingdom
work
of
rei'>cuing
Adam
and
his
children
from
the
grnsp
of
sin
and
its
penalty,
death?
Because
in
the
divine
plan
it
was
arranged
that
first
a
church-bride
should
be
selccted
as
his
companions
in
sufferings
and
future
glories.
Soon
the
testing
of
those
called
to
thIS
joint-heirship
will
be
completed
and
then
our
prayer,
"Thy
kingdom
come,"
will
be
answl'rl'd,
and
the
blcssing
of
the
world
at
the
hands
of
the
Good
Physician
and
his
bride
will
begin.
The
great
uplift
of
that
blesscd
Millennial
day
will
be
not
merely
physical
but
mental
and
moral-not
partial
and
temporal,
but
to
those
who
will
to
obey,
it
will
be
made
complete
and
everlasting.
A
NAVAL
OFFIOER
ON
PERSONAL
RE'LIGION
Oaptain
Mahan.
of
the
U.
S.
Navy,
evidently
knows
some
thing
else
than
naval
warfare.
He
delivered
an
address
worthy
of
being
considered
by
a
larger
audience
than
heard
it.
He
said:-
"In
my
judgment
the
church
of
todlly,
laity
and
cler~,
have
made
the
capital
mistake
in
generalship
of
reversing
the
two
(Treat
commandments
of
the
Law;
the
two
fundamental
principles
of
her
war,
established
by
Christ
himself.
Practi-
•
•
*
(339-340)
[3234]
Vou. XXIV ALLEGHENY, PA., SEPTEMBER 1, 1903 No. 17 VIEWS FROM THE WATCH TOWER DEATH OF CHRIST A PUZZLE TO DR. MORGAN The Rev. G. Campbell Morgan preached on the life of Christ to a large congregation at the Fifth Avenue Presbyterian church yesterday. “In the light of the revelation of the life of Christ, I come face to face with a great moral mystery,” said Dr. Morgan. “There is some infinite meaning in the death of Jesus, and it is the stumbling block of ny faith. At the cross of Christ I must be either an infidel or a believer. In the presence of the death of Christ I am compelled to deny the existence of a moral governor and admit his death a most terrible blunder or the presence of the most wonderful love that man has known. Notwithstanding the wonderful teachings of this man, God permitted him to die at the age of thirty-three. Humanly speaking, his work was undone—just commenced, as a matter of fact. Not a volume written, not a school founded, but just as he reached the commencement of his career he was foully murdered. I want an explanation of this. My mind demands it.”—Hachange. * * * It is astounding that any man should consider himself competent to preach the Cospel who does not know why Christ died. It is still more astounding that a body of Christians should appoint, engage and salary, as their teacher, a man who gives us every reason for believing that he needs that some one teach him the first principies of the doctrine of Christ. We can only conclude that the people recognizing and employing such a teacher are similarly ignorant of Christian fundamentals. To what advantage is it that thousands of church edifices are built every year, and that millions of money are spent on theological seminaries, and on salaries for preachers, organists and choiristers, if this is the net result;—ignorance of the fundamentals, Are such people. who know not why Christ died, to be considered Christians? Certainly not. It is not good clothes, nor Sunday observance, nor even good morals that constitute men and women Christians, but farth—faith in the very thing that these people confess that they know nothing about. A Buddhist or Mohammedan or Confucian may have, and some of them do have, everything that a Christian has except this one all-important essential to Christianity—faith that Christ died as man’s sin-offering, as his ransom-price, in order that God might be just and yet be the justifier of sinners who believe in this sacrifice and by faith accept forgiveness of sins and become on this basis followers of Christ. How plain the whole matter from the standpoint of the ransom, its necessity and results. How clearly we can see that all the sermons and books imaginable would have been of no avail until first of all the New Covenant had been sealed with the precious blood. Hearken to our Lord’s words, “The Son of Man came... . to give his life a ransom for many.” (Matt. 20:28) He came not to preach and write books. Others under divine power and inspiration could do and have done those things, but he alone had an unforfeited life “to give for the life of the world.” As he said again, ‘“O fools, and slow of heart to believe all that is written in the prophets: ought not Christ to suffer and to enter into his glory?” (Luke 24:25, 26) He did suffer death—‘the just for the unjust”’— and thus made atonement for our sins, paying the death penalty against us. He did enter into his glory and is fully prepared to give forth the vivifying blessing so much needed by the whele groaning creation. Why then did he not at once—as soon as glorified—begin the kingdom work of rescuing Adam and his children from the grasp of sin and its penalty, death? Because in the divine plan it was arranged that first a church-bride should be selected as his companions in sufferings and future glories. Soon the testing of those called to ths joint-heirship will be completed and then our prayer, “Thy kingdom come,” will be answered, and the blessing of the world at the hands of the Good Physician and his bride will begin. The great uplift of that blessed Millennial day will be not merely physical but mental and moral—not partial and temporal, but to those who will to obey, it will be made complete and everlasting. A NAVAL OFFICER ON PERSONAL RELIGION Captain Mahan. of the U. 8. Navy, evidently knows something else than naval warfare. He delivered an address worthy of being considered by a larger audience than heard it. He said:— “In my judgment the church of today, laity and clergy, have made the capital mistake in generalship of reversing the two great commandments of the Law; the two fundamental principles of her war, established by Christ himself. Practi (339-340) cally, as I observe, the laity hold, and the clergy teach, that the first and great commandment is ‘Thou shalt love thy neighbor as thyself.’ Incidentally thereto, it is admitted, “Thou shouldst love the Lord thy Goa,’ It is of course too egregious an absurdity to openly call that the second commandment. It is simply quietly relegated to a secondary place. “You may perhaps dispute this deduction as a matter of fact or remind me of St. John’s words, ‘He who loveth not his brother whom he hath seen, can not love God whom he hath not seen.’ It is evident, however, on reflection that St. John is in no sense inverting our Lord’s order. He simply appeals to evidence. This man says he loves God. Very well, where is the proof of it? Does he love his brother? If not, he certainly does not love God, for the love of the brethren is the sure, inevitable fruit of loving God. In fact the whole missionary spirit, and much that is not narrowly missionary, involves love for brethren whom we have no more seen than we have seen God. The love of God is the one sure motive and source of the love for man.” Is it not true, Captain Mahan inquires, that within the last thirty years the church has been teaching that “a man’s personal piety is of small consequence alongside of his external benevolent activities’? Has not the church come to stand for the idea that “external activities, outward benevolent, are not merely the fruit of Christian life, but the Christian life itself’? He continued: ‘Is not the judgment of the world expressed, and is it not a true judgment, in the words of indifferent contempt for a man who is trying to save his own soul—his mixerable soul, as I have sometimes read? And yet what is a man’s soul? It is the one thing inexpressibly dear to God, for which, if there had been but one, he was content to give his Son, and this he has intrusted to man as his own particular charge. I do not say his only charge, but the one clearly and solely committed to him to make the most of. It is the talent which he is to multiply by diligent care; not that he may delight in it himself, but that he may present it to God through Jesus Christ..... Because care of one’s own soul, by iniernal effort and discipline, seemed selfish, men have rushed to the extreme of finding in external action, in organized benevolence, in philanthropic effort, in the love of the neighbor, and particularly of the neighbor’s body, for the neighbor’s soul was naturally of not more account than one’s own—not merely the fruit of Christian life, but the Christian life itself. That the kingdom of God is within you, an individual matter primarily and in essence, and only in consequence, and incidentally external, as all activity is but a manifestation of life and not life itself——-all this was forgotten. This I conceive to be the state of the church now, I mean as an organization; for I doubt not the multitudes of earnest cultivators of their own souls for the glory of God—perfecting holiness, as St. Paul says, in the fear of the Lord.” There is but one remedy, declares the Captain and that is the restoration of “personal religion’—“the direct relation of the individual soul to God—to that primary place in the Christian scheme which it has momentarily lost.” In conclusion he said: “Within this generation there hag been given much vogue to a secular phrase, the prevalence of which seems so indicative of the temper of the day as to point just where the sagacious Christian warrior, crafty as St. Paul was to seize opportunity and capture men with guile for Jesus Christ, may lay hold upon men’s hearts and minds. Self-culture—we have all heard much of it; sweetness and light, and all the rest of it. No new thing. The Stoics cultivated themselves, their personality, that they might reach self-sufficingness, which, being attained, could be presented fo themselves in the form of selfcontentment. Let this human conception receive consecration. What is self-culture, but deliverance from evil unto good ~——salvation from sin? And who shall thus save his people? Who but Jesus Christ? And what is personal religion but the codperation of man’s will with the power of Jesus Christ, that man’s soul, man’s whole being, may be saved; not for his own profit chiefly, but that he may lay it, thus redeemed, thus exalted, at the feet of him who Jovel him and gave himself for him.” * # * The “salvation” of the philosopher is the growing one today, everywhere; because faith in the Bible is giving way to Higher Criticism and Evolutionism, which are mere human philosophies, A living faith must have a foundation in the divine revelation, the Bibl2. It alone shows what righteousness is and that “there is none righteous, no not one.” It [3234]
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