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1) |
See Volume V, pp. 72,73.
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2) |
Ibid.
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3) |
Volume V, Chap. xii.
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4) |
We are not ignorant of the theory of a pre-Adamite man and the attempt
thus to account for the different races of the human family. But we stick
to the Bible as God's revelation and, hence, superior to all human conjectures.
It declares the solidarity of the human family in no uncertain
terms, saying: "God made of one blood all nations of men." (`Acts 17:26`)
And again that Adam was "the first man." (`1 Cor. 15:45,47`) Again the
story of the deluge is most explicit to the effect that only eight human
beings were saved in the ark, and they all children of Noah--descended
from Adam. The variety of human types, or races, must be accounted for
along the lines of climate, customs, food, etc., and especially along the
lines of the seclusion of the various peoples in various quarters from each
other, by which peculiarities became fixed. This is illustrated by the fact
that Europeans living for a long time amongst the people of India or
China gain a measure of resemblance to their neighbors, while their children,
born in those lands, bear a still stronger resemblance in skin and
features--affected no doubt by the mother's surroundings during the period
of gestation. An illustration of such assimilation is furnished by the
Chinese of one district, who identify themselves with the Israelites scattered
by the troubles which closed the Jewish age--about A.D. 70. These
Jews have become so thoroughly Chinese as to be undistinguishable as
Jews--the hardiest of races.
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5) |
Volume II, pp. 34,35.
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6) |
See Vol. I, p. 305; Vol. V, p. 469; Vol. IV, pp. 617, 644, 645.
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7) |
See Volume II, Chap. vi.
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8) |
As already indicated, it is only in respect to man's creation that the
Evolution theory conflicts with the Bible--and only to attack this point does
that theory exist or find advocates.
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9) |
See Vol. V, p. 389.
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10) |
See Vol. I, Chap. viii--The Day of Judgment.
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11) |
See Tabernacle Shadows of the Better Sacrifices, pp. 20-23.
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12) |
Chapter vi.
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13) |
Vol. V, Chap. xv.
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14) |
The author's later thought is that this text may be considered as having
reference to the vitally justified.
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15) |
The Author's later thought is that certain scriptures seem to teach that
the Ancient Worthies will not precede, but rank lower than the Great
Company during the Millennium, but that they will be received to spirit
nature and higher honors, at its close.
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16) |
See footnote, page 129.
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17) |
Vol. V, Chap. ix.
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18) |
Ibid.
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19) |
See Vol. V, Chap. ix.
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20) |
See Tabernacle Shadows of the Better Sacrifices, p. 117.
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21) |
Tabernacle Shadows of the Better Sacrifices, p. 90.
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22) |
Vol. V, Chap. v.
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23) |
Vol. V, Chap. ix.
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24) |
See Vol. IV, Chap. xii.
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25) |
Vol. I, p. 96.
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26) |
Vol. I, Chap. v.
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27) |
Vol. II, Chap. ix.
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28) |
See Vol. III, pp. 42,154,155.
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29) |
`1 Tim. 3:2; 5:17`; `1 Thess. 5:12`; `Jas. 5:14`
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30) |
Tabernacle Shadows of the Better Sacrifices, p. 36.
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31) |
Woman's place in the Church is treated in Chap. v.
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32) |
See Volume V, Chap. viii.
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33) |
Additionally see Chap. ix--"If thy brother trespass against thee."
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34) |
There are meetings of the character here described held in various
localities, convenient to the little groups who constitute them.
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35) |
There are meetings of this kind held in various localities, and on evenings
most convenient for the friends attending each. They are led by various
brethren-elders.
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36) |
The obligations of the consecrated to their families, and how this has to
do with the devotion of their all to the Lord, is considered in Chap. xiii.
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37) |
See Vol. V, Chaps. xiv, xv.
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38) |
Vol. II, Chap. vi.
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39) |
Vol. I, Chap. vii.
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40) |
Vol. V.
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41) |
Vol. I, Chap. viii.
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42) |
See, additionally, Chapter vi--"Discipline in the Ecclesia."
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43) |
Vol. I, Chap. v.
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44) |
Vol. V, Chap. iv.
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45) |
Vol. V, Chap. ix.
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46) |
Tabernacle Shadows of the Better Sacrifices, p. 59.
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47) |
The Hebrew year begins in the spring, with the first appearance of a new
moon after the Spring Equinox. The 14th day is easily reckoned, but
should not be confounded with Feast Week, which began on the 15th
and continued for a week following it--the Jewish celebration. That week
of unleavened bread, celebrated by the Jews with rejoicing, corresponds
to the entire future of a Christian--especially representing the entire year
until his next celebration of the Memorial Supper. With the Jew the sacrifice
of the lamb was a means to the end; a start for the feast of the week,
which had his special attention. Our Memorial relates to the killing of
the Lamb, and hence belongs to the 14th of Nisan (the first month).
Moreover, we are to remember that with the change of counting the
hours of the day, the night of the 14th of Nisan would correspond to what
we would now call the evening of the 13th.
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48) |
Vol. II, Chap. ix, and Vol. III, Chap. iv.
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49) |
See previous chapter.
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50) |
So far as we are able to judge, the Lord used fermented wine when he
instituted this Memorial. Nevertheless, in view of his not specifying wine,
but simply "fruit of the vine," and in view also of the fact that the
alcoholic habit has obtained so great and so evil a power in our day, we
believe we have the Lord's approval in the use of unfermented grape juice,
or raisin juice, to which, if convenient, a few drops of fermented wine
may be added, so as to satisfy the consciences of any who might be inclined
to consider that obedience to the Lord's example would require
the use of fermented wine. In this manner there will be no danger to any of
the Lord's brethren, even the weakest in the flesh.
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51) |
Jewish restrictions of `Lev. 20:18; 15:25`.
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52) |
Employers, managers, superintendents of penal and reformatory institutions
--in fact every one can profitably apply this principle of good
and true and noble and honest suggestion to those under their influence
and to their own minds. Indeed many of the most successful in life are
already practicing it, but unconsciously. What are hope and laudable
ambition but mental suggestions?
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53) |
The parent who thus greets his or her little child must of course have first
cultivated happy suggestions in his own heart; and this being true, it follows
that such good and happifying suggestions will not be confined to
the children, but will likewise flow out to the wife, husband, neighbors,
employees, etc.; and even the dumb animals will be blessed by it. It is
possible for the "natural" man or woman to practice this to some extent,
but surely only in those begotten of the holy Spirit of the Truth the Love
of God can be expected to realize success in the highest measure in this
new life, which begins even here under the reign of Satan to scatter
blessings which ere long under the Kingdom of Messiah shall "bless all the
families of the earth."
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54) |
The large cities of the East in olden times had great gates which were
closed at sundown, and not permitted to be opened until morning, lest
an enemy should take advantage and make an attack. But they had small
gates which were guarded, and through which a man might enter and
might even bring in his camel, by taking off the load and permitting the
animal to crawl in on its knees. These small gates were called "needles'
eyes." Thus a rich man may gain access to the Kingdom, but not encumbered
with earthly riches or treasures. These must be laid off.
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55) |
See Vol. II, pp. 76-78. Accordingly the culmination of the mustering
forces came in the Autumn of 1914 with the outbreak of the great European
war--a stage in the overthrow of Satan's Empire.
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56) |
See Vol. II, Chap. ix.
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57) |
For further discussion of Spiritism--Demonism, see "What Say the Scriptures
about Spiritism?" Address the publishers.
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58) |
Vol. V, p. 110.
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59) |
Vol. II, Chap. vii.
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60) |
See Chap. xvii.
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61) |
Page 532
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62) |
Vol. IV, chap. xiii. p. 640.
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63) |
The great company, although they cannot be counted in as participants
of the First Resurrection, and sharers of its glory, honor and immortality,
nor counted in with the ancient worthies, must, nevertheless, be
counted as overcomers even though the overcoming be through great
tribulation. And as overcomers, they must be esteemed to pass from
death unto life, and, therefore, to be subjects of an instantaneous
resurrection, and not a gradual one, as in the case of the world, whose trial
is future.
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64) |
Vol. I, p. 205.
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65) |
The rendering of our Common Version, "resurrection of damnation," is
a serious error which has greatly assisted in beclouding the minds of
many respecting the true import of this passage. Many seem to gather
from it the thought that some will be resurrected merely to be damned or
condemned again. The very reverse of this is the truth. The word rendered
"damnation" in this verse is the Greek word krisis, which occurs
repeatedly in the same chapter and is properly rendered judgment. It
should be so rendered in this case, and is so rendered in the Revised
Version.
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66) |
Vol. I, p. 137.
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67) |
We have already drawn attention to the fact that the clause "The rest of
the dead lived not again until the thousand years were finished," is without
any support from ancient MSS of earlier date than the fifth century;
nevertheless it is in full accord with what we are here presenting, for the
term "lived not" should be understood to refer not to awakening but to full
restitution to life in the perfect degree. See footnote Vol. I, p. 288.
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