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VOL.
XXVIII
ALLEGHENY,
PA.,
JUNE
15,
1907
No.
12
ADMONITIONS
FOR
THE
CONSECRATED
"I
write
unto
thee
...
that
thou
mayest
know
how
thou
oughtest
to
behave
thyself
in
the
house
of
God,
which
is
the
Church
of
the
living
God,
the
pillar
and
ground
of
the
truth.
"-1
Tim.
3:
14,
15.
It
is
one
thing
to
make
our
consecration
to
the
Lord,
to
because
it
is
the
very
foundation
of
'the
faith
once
delivered
be
his
and
to
serve
him
even
unto
death,
and
another
thing
to
the
saints-that
Christ
died
for
our
sins
according
to
the
to
carry
out
that
service
day
by
day
in
all
the
little
details
Scriptures
and
that
he
rose
for
our
justification.
This
would
of
life.
Our
Lord's
words-that
he
tha't
is
faithful
in
that
imply
a
contention
against
various
false
claims,
such
as
which
is
least
would
be
faithful
also
in
greater
thinO's-is
that
our
Lord
was
not
made
flesh
but
remained
a
spirit
being,
well
illustrated
by
the
fact
that
it
woud
be
comparatively
to
whom
death
was
quite
impossible-that
he
merely
assumed
easy
for
us
to
finish
our
sacrifice
by
suicide,
or
even
by
for
a
time
the
human
body,
pretending
that
it
was
himself,
going
to
the
stake,
and
a
much
more
difficult
thing
to
day
and
pretending
that
he
died
when
it
died.
by
day
hold
our
sacrifice
on
the
altar
in
all
the
little
affairs
We
must
hold
to
the
faith
once
delivered
to
the
saints,
of
life-in
self-denials,
in
patience,
in
perseverance,
in
that
our
Lord
left
the
glory
which
he
had
with
the
Father
brotherly
kindness,
in
gentleness-to
receive
reviling
and
before
the
world
was,
that
he
humbled
himself
and
was
made
revile
not
again,
to
be
smitten
mentally
or
physically
and
flesh,
and
that
he
did
this
not
as
an
example,
but
that
he
not
to
retaliate;
this
endurance
of
a
lingering
crucifixion-
by
the
grace
of
God
"tasted
death
for
every
man
"-that
death
is
much
more
difficult.
But
we
can
readily
see
that
the
he
might
die
the
just
for
the
unjust
to
bring
us
to
God.
Lord's
plan
is
greatly
to
our
advantage,
in
the
sense
that
This
means
additionally
that
we
must
contend
that
his
death
while
the
consecration
evidences
a
right
spirit,
will
or
inten-
was
a
real
death,
the
just
for
the
unjust,
else
our
faith
in
tion,
the
gradual
carrying
out
of
that
consecration
tends
more
him
as
a
Savior
and
Redeemer
would
depart.
Furthermore,
and
more
to
develop
the
character-likeness
of
our
Lord
in
if
we
did
not
believe
that
he
really
died,
really
gave
himself
us.
Hence
the
Apostle
urges
that
we
learn
to
rejoice
even
as
a
corresponding
price
for
father
Adam,
thus
purchasing
in
tribulations,
knowing
that
they
will
work
out
in
Uil
him
and
his
race,
how
could
we
believe
in
his
resurrection
various
fruits
and
graces
of
the
Lord's
spirit,
as
we
receive
from
the
dead
1
How
could
anyone
be
resurrected
from
death
them
in
the
proper
attitude
of
heart
and
seek
to
learn
the
if
he
had
not
gone
into
iU
We
must
also
hold
to
and
lessons
they
teach.
contend
earnestly
for
the
great
fact
that
God's
work
during
GOOD
BEHAVIOR
IN
THE
CHURCH
this
Gospel
Age
is
the
selection
of
'the
bride
of
Christ-the
Recognizing
that
we
are
all
defective
according
to
the
church
of
the
first-born-and
that
this
election,
completed
flesh,
that
none
of
us
come
up
to
the
divine
standard
of
at
our
Lord's
second
coming,
will
have
its
consummation
in
perfection,
and
that
our
only
perfection
is
that
of
the
heart,
the
resurrection
of
the
little
flock
to
glory,
honor
and
immor
the
will,
we
must
not
wonder
if
occasionally
we
have
tality
in
the
kingdom,
as
the
royal
priesthood
under
Christ
trials
and
testings,
aggravations,
one
from
the
other,
though
their
royal
Head
and
High
Priest,
that
as
the
spiritual
seed
it
must
be
the
will,
the
desire,
the
intent
of
each
to
pravoke
of
Abraham
they
may
fulfil
the
Abrahamic
Covenant,
"In
one
another
to
love
and
good
works
and
not
to
anger,
hatred
thy
Seed
shall
all
the
families
of
the
earth
be
blessed."
and
evil
work.s.
(Heb.10:24.)
For
ourselves
we
must
recog-
For
all
these
fundamentals
of
our
religion,
inCluding
the
nize
the
very
highest
standard
of
God-likeness,
and
as
for
declaration
that
sin
entered
into
the
world
by
Adam's
others
of
the
body
we
must
be
prepared
to
allow
our
love
transgression
and
that
we
are
all
partakers
of
his
sin
and
of
for
them
and
for
the
Lord
to
cover
a
multitude
of
blemishes
its
penalty,
and
all
need
redemption-all
these
first
principles
should
they
appear
to
us.
And
each
one,
in
proportion
as
of
the
faith
we
must
stand
for,
contend
for.
To
be
indif
he
or
she
follows
this
course,
is
pleasing
to
the
Lord,
is
pure
ferent
to
these
and
to
allow
error
to
creep
in
and
to
be
in
heart-a
copy
of
God's
dear
son-and,
covered
with
the
promulgated,
taught
in
the
church,
would
be
a
seriou'!
sin
robe
of
the
Redeemer's
merit,
is
considered
from
God's
and
show
unfaithfulness
on
the
part
of
those
who
had
pledged
standpoint,
not
according
to
his
imperfect
flesh,
but
accord-
themselves
as
soldiers
of
the
cross
to
defend
it.
ing
to
his
perfect-intentioned
heart
or
will.
To
us,
II
in
the
But
aside
from
such
fundamentals,
the
Lord's
people
church"
does
not
si~ify
in
a
meeting-house,
but
amongst
should
seek
to
exercise
great
moderation
amongst
themselves
the
Lord's
people.
Neither
does
it
mean
merely
when
we
upon
any
point
of
doctrine
not
clearly
enunciated-upon
the
arp
assembled
together,
but
it
includes
all
of
our
dealings
meaning
of
any
parable
not
explained
in
the
Scripture
itself.
with
them,
every
day
and
all
the
time.
And
we
all
should
Neither
should
there
be
any
dispute
or
division
as
respects
desire
to
learn
the
lesson
how
we
onght
to
conrluct
ourselves
Brother
Russell
or
any
other
brother.
Each
should
be
allawe<1
in
or
amongst
the
members
of
the
church,
the
body
of
Christ,
to
exercise
his
own
judgment
in
respect
to
things
not
the
tabernacle
of
the
holy
Spirit
amongst
men.
specifically
st.ated
in
the
Word
of
God.
Each
should
feel
E\-erywllCre
in
the
Bible
the
Lord
sets
before
us
perfect
a
delicacy
or
reserve
about
promulgating
any
doctrine
or
love
as
the
standard,
and
we
must
therefore
suppose
that
matter
not
specifically
and
clearly
taught
in
the
Scriptures,
all
who
have
passed
the
standard
of
babes
in
Christ,
and
and
above
all
he
should
be
sure
never
to
teach
or
attempt
have
come
to
some
measure
of
knowledge
of
the
Lord
through
to
teach
speculations
if
he
himself
is
not
thoroughly
con
his
Word
and
spirit,
recognize
this
love
standard
and
are
vinced
respecting
the
same.
Each
one
has
enough
to
contend
seeking
to
conform
to
it.
We
must
therefore
suppose
that
with
in
the
twists
and
kinks
of
his
own
imperfect
judgment
the
difficulties
which
from
time
to
time
arise
amongst
such
withou't
having
others
add
to
his
difficulties
by
the
rehearsal
are
largely
because
of
imperfect
development
of
knowledge
of
matters
which
they
admit
they
do
not
clearly
understaml.
and
experience
in
applying
the
love
standard,
as
well
as
There
is
so
much
in
God's
Word
that
is
simple
and
plain
because
of
imperfections
of
the
flesh.
Hence
the
Scriptural
and
well
substantiated
that
we
can
talk
about
and
think
exhortation
that
we
grow
in
grace
as
well
as
in
knowledge,
about,
that
we
are
well
nigh
inexcusable
for
far-away
specula
and
that
we
be
more
and
more
filled
with
the
spirit
of
the
tions.
The
Scriptures
declare,
II
The
secret
things
belong
Lord,
the
spirit
of
love,
the
spirit
of
a
sound
mind,
the
unto
God,
but
the
things
revealed
belong
unto
us.'
,
spirit
of
brotherly
kindness,
the
spirit
of
meekness,
the
Deut.
29:29.
spirit
of
patience-the
holy
Spirit.
PATIENCE
AND
FORBEARANCE
COMMENDED
ARE
CONTENTIONS
NECESSARY?
If
some
dear
brother
has
a
peculiar
theory
or
hobby
and
We
reply
that
they
are
sometimes,
but
not
nearly
so
feels
that
he
cannot
rest
until
he
has
presented
it
to
the
often
as
they
occur.
There
is
just
one
ground
of
contention
church,
there
should
be
some
opportunity
given
him
to
let
authorized,
and
we
find
it
in
the
words,
II
Contend
earnestly
off
steam-even
if
it
would
not
be
advisable
to
hear
him
in
for
the
faith
once
delivered
to
the
saints."
(Jude
3.)
But
the
most
public
manner
lest
visitors
should
conclude
that
his
since
the
spirit
of
contention
is
everywhere
in
the
Bible
fancies
represented
the
general
thought
of
the
church.
But
reprehended,
we
must
understand
the
Apostle
to
mean
that
if
after
he
has
been
heard
on
some
occasion,
and
it
be
the
only
the
important
points
of
our
faith
are
to
be
contended
judgment
of
the
church
that
his
theories
are
unreasonable,
for.
We
must
not
give
place
to
any
who
deny
the
personality
unscriptural,
he
should
be
content
with
having
given
his
of
the
heavenly
Father,
and
who
would
teach
in
the
church
view;
and
if
he
be
not
content,
but
desires
to
ride
his
theory
that
God
is
a
great
big
nothing,
merely
a
principle
of
good;
continually
as
a
hobby,
to
the
annoyance
of
others
and
to
and
if
there
is
anything
good
in
the
sense
of
nseful
in
the
the
interference
with
the
general
spirit
of
worship
and
piece
of
iron
or
wood
or
stone
or
in
any
other
substance,
progress
in
study,
it
would
seem
to
be
the
duty
of
the
elders
there
is
that
much
of
God
in
it.
We
must
contend
earnestly
to
call
his
attention
to
the
fact,
and
to
remind
him
that
he
against
such
vain
philosophies,
as
being
not
only
foreign
has
been
heard,
and
therefore
his
urging
the
matter
is
in
to
the
faith
once
delivered
to
the
saints,
but
antagonistic
the
nature
of
a
contention,
not
for
a
fundamental
of
the
to
it
to
the
last
degree.
We
must
contend
also
for
the
ransom,
truth,
but
for
a
theory,
and
that
such
contention
is
reproved
(179-180)
[40081
Vou. XXVIII ALLEGHENY, PA., JUNE 15, 1907 No. 12 ADMONITIONS FOR THE CONSECRATED ‘*‘T write unto thee . . . that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth,’’—1 Tim. 3:14, 15, It is one thing to make our consecration to the Lord, to be his and to serve him even unto death, and another thing to carry out that service day by day in all the little details of life. Our Lord’s words—that he that is faithful in that which is least would be faithful also in greater things—is well illustrated by the fact that it woud be comparatively easy for us to finish our sacrifice by suicide, or even by going to the stake, and a much more difficult thing to day by day hold our sacrifice on the altar in all the little affairs of life—in self-denials, in patience, in perseverance, in brotherly kindness, in gentleness—to receive reviling and revile not again, to be smitten mentally or physically and not to retaliate; this endurance of a lingering ecrucifixiondeath is much more difficult. But we can readily see that the Lord’s plan is greatly to our advantage, in the sense that while the consecration evidences a right spirit, will or intention, the gradual carrying out of that consecration tends more and more to develop the eharacter-likeness of our Lord in us. Hence the Apostle urges that we learn to rejoice even in tribulations, knowing that they will work out in us various fruits and graces of the Lord’s spirit, as we receive them in the proper attitude of heart and seek to learn the lessons they teach. GOOD BEHAVIOR IN THE CHURCH Recognizing that we are all defective according to the flesh, that none of us come up to the divine standard of perfection, and that our only perfection is that of the heart, the will, we must not wonder if occasionally we have trials and testings, aggravations, one from the other, though it must be the will, the desire, the intent of each to provoke one another to love and good works and not to anger, hatred and evil works. (Heb, 10:24.) For ourselves we must recognize the very highest standard of God-likeness, and as for others of the body we must be prepared to allow our love for them and for the Lord to cover a multitude of blemishes should they appear to us. And each one, in proportion as he or she follows this course, is pleasing to the Lord, is pure in heart—a copy of God’s dear son—and, covered with the robe of the Redeemer’s merit, is considered from God’s standpoint, not according to his imperfect flesh, but according to his perfect-intentioned heart or will, To us, ‘‘in the church’’ does not signify in a meeting-house, but amongst the Lord’s people. Neither does it mean merely when we are assembled together, but it includes all of our dealings with them, every day and all the time. And we all should desire to learn the lesson how we ought to conduct ourselves in or amongst the members of the church, the body of Christ, the tabernacle of the holy Spirit amongst men. Everywhere in the Bible the Lord sets before us perfect love as the standard, and we must therefore suppose that ali who have passed the standard of babes in Christ, and have come to some measure of knowledge of the Lord through his Word and spirit, recognize this love standard and are secking to conform to it. We must therefore suppose that the difficulties which from time to time arise amongst such are largely because of imperfect development of knowledge and experience in applying the love standard, as well as because of imperfections of the flesh. Hence the Scriptural exhortation that we grow in grace as well as in knowledge, and that we be more and more filled with the spirit of the Lord, the spirit of love, the spirit of a sound mind, the spirit of brotherly kindness, the spirit of meekness, the spirit of patience—the holy Spirit. ARE CONTENTIONS NECESSARY? We reply that they are sometimes, but not nearly so often as they occur. There is just one ground of contention authorized, and we find it in the words, ‘‘Contend earnestly for the faith once delivered to the saints.’’? (Jude 3.) But since the spirit of contention is everywhere in the Bible reprehended, we must understand the Apostle to mean that only the important points of our faith are to be contended for. We must not give place to any who deny the personality of the heavenly Father, and who would teach in the church that God is a great big nothing, merely a principle of good; and if there is anything good in the sense of useful in the piece of iron or wood or stone or in any other substance, there is that much of God in it. We must contend earnestly against such vain philosophies, as being not only foreign to the faith once delivered to the saints, but antagonistic to it to the last degree. We must contend also for the ransom, (179-180) because it is the very foundation of the faith once delivered to the saints—that Christ died for our sins according to the Scriptures and that he rose for our justification. This would imply a contention against various false claims, such as that our Lord was not made flesh but remained a spirit being, to whom death was quite impossible—that he merely assumed for a time the human body, pretending that it was himself, and pretending that he died when it died. We must hold to the faith once delivered to the saints, that our Lord left the glory which he had with the Father before the world was, that he humbled himself and was made flesh, and that he did this not as an example, but that he by the grace of God ‘‘tasted death for every man’’—that he might die the just for the unjust to bring us to God. This means additionally that we must contend that his death was a real death, the just for the unjust, else our faith in him as a Savior and Redeemer would depart. Furthermore, if we did not believe that he really died, really gave himself as a corresponding price for father Adam, thus purchasing him and his race, how could we believe in his resurrection from the dead? How could anyone be resurrected from death if he had not gone into it? We must also hold to and contend earnestly for the great fact that God’s work during this Gospel Age is the selection of the bride of Christ—the church of the first-born—and that this election, completed at our Lord’s second coming, will have its consummation in the resurrection of the little flock to glory, honor and immortality in the kingdom, as the royal priesthood under Christ their royal Head and High Priest, that as the spiritual seed of Abraham they may fulfil the Abrahamic Covenant, ‘‘In thy Seed shall all the families of the earth be blessed.’’ For all these fundamentals of our religion, including the declaration that sin entered into the world by Adam’s transgression and that we are all partakers of his sin and of its penalty, and all need redemption—all these first principles of the faith we must stand for, contend for. To be indifferent to these and to allow error to creep in and to be promulgated, taught in the church, would be a serious sin and show unfaithfulness on the part of those who had pledged themselves as soldiers of the cross to defend it. But aside from such fundamentals, the Lord’s people should seek to exercise great moderation amongst themselves upon any point of doctrine not clearly enunciated—upon the meaning of any parable not explained in the Scripture itself. Neither should there be any dispute or division as respects Brother Russell or any other brother. Each should be allowed to exercise his own judgment in respect to things not specifically stated in the Word of God. Each should feel a delicacy or reserve about promulgating any doctrine or matter not specifically and clearly taught in the Scriptures, and above all he should be sure never to teach or attempt to teach speculations if he himself is not thoroughly convineed respecting the same. Each one has enough to contend with in the twists and kinks of his own imperfect judgment without having others add to his difficulties by the rehearsal of matters which they admit they do not clearly understand. There is so much in God’s Word that is simple and plain and well substantiated that we can talk about and think about, that we are well nigh inexcusable for far-away speculations. The Seriptures declare, ‘‘The secret things belong unto God, but the things revealed belong unto us.’’— Deut. 29:29. PATIENCE AND FORBEARANCE COMMENDED If some dear brother has a peculiar theory or hobby and feels that he cannot rest until he has presented it to the church, there should be some opportunity given him to let off steam—even if it would not be advisable to hear him in the most public manner lest visitors should conclude that his faneies represented the general thought of the church. But if after he has been heard on some occasion, and it be the judgment of the church that his theories are unreasonable, unseriptural, he should be content with having given his yiew; and if he be not content, but desires to ride his theory continually as a hobby, to the annoyance of others and to the interference with the general spirit of worship and progress in study, it would seem to be the duty of the elders to call his attention to the fact, and to remind him that he has been heard, and therefore his urging the matter is in the nature of a contention, not for a fundamental of the truth, but for a theory, and that such contention is reproved [4008]
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