The Watchtower, August 1, 1889
ZWT - 1889 - R1089 thru R1170: R1132 (001) - August, 1889
VOL. X. ALLEGHENY, PA., AUGUST, 1889. NO. 10.
Zion's Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY.
TOWER PUBLISHING COMPANY.
BUSINESS OFFICE: No. 151 Robinson St., Allegheny, Pa. C. T. RUSSELL, EDITOR.
TERMS OF SUBSCRIPTION.
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TO POOR SAINTS.
This paper will be sent free to the interested of the Lord's poor, who will send a card yearly requesting it. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat--yea, come, buy wine and milk without money and without price." And you who have it-- "Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness." --`ISAIAH 55:1,2`.
Entered as SECOND CLASS MAIL MATTER, at the P.O., Allegheny, Pa.
VIEW FROM THE TOWER.
Old readers will recall that, long ago, we drew attention to the prophets Elijah and Elisha as being types of the Gospel church in its closing stages;--not types of the nominal church, but of God's true children. True, God's children will not be entirely separate and distinct from the nominal mass, until the close of the present "harvest;" but these prophets represent at first a nucleus of the true class, led into the light, to which all the faithful in Christ will be gathered; and from which will be sifted and separated all who lose the spirit of humility and true discipleship.
We saw that these two prophets typified two classes of the true children of God: that Elijah represented, so to speak, the cream of God's true church, the class called overcomers, who are to be granted the kingdom honors, at the first resurrection, --the specially holy and specially blessed of the Lord (`Rev. 20:6`) who will be caught up to spiritual power and glory in the time of our Lord's presence at his second advent, in the close of the harvest of this age; and that Elisha represented a class which would not be counted worthy of so great honor, because less faithful,-- though the difference in faithfulness, as the reason for his exaltation, is not shown in the type.
As shown in DAWN, Vol. II., Elijah was the representative or type of the "overcomers" of the Gospel church, in their present earthly career, as the fore-runner of the glorified church, of which they shall compose a part when changed, glorified and in kingdom power; and Elisha represented a company of believers, the companions of the Elijah class and co-laborers together with them, though more on the natural plane. They too love God and are consecrated to his service, to the extent of striving to abstain from sin and to live holy lives, but not to the extent of sacrificing present rights and privileges even unto death. While they love God and love righteousness and admire the spirit of self-sacrifice and to some extent practice it, yet they are not fully on the altar as "burnt offerings" (`Lev. 9:7`), as all who would be of the Elijah class must be.
As the time for the "change" of the Elijah class draws nearer, the tests as to who of the living are worthy to be of the Elijah class become more and more stringent, as the import of entire consecration is more and more clearly seen. Already this fiery chariot begins to separate the classes, and it will continue to do so, more and more, during coming years, until complete. The Elisha class catches a view of the coming glory and exaltation for the overcomers, yet will not walk up to their privilege of sharing in it--will not walk worthy of that high vocation by making complete sacrifices of themselves in the service of the Lord and the Truth.
The fact that the two prophets walked side by side, and had personal acquaintance, does not imply that the two classes they represent are all personally acquainted: they may or may not know each other individually and specially; but they both walk the same road, progressing in knowledge and experience under God's leading and instruction, which, however, comes more directly and clearly to the Elijah class.
In every gathering of true children of God both classes may be found, and with many hopes and experiences similar. Both classes are consecrated, but to different degrees; and consequently to somewhat different services, and with proportionately varying degrees of spiritual insight into the Lord's plan. In some companies the Elijah class may predominate, but usually the Elisha will be the more numerous, and growingly so; for, evidently, though both classes are to be delivered from Babylon's bondage, the large majority of the "overcomers," being stronger, are already free.
The various stops made by Elijah, on his journey, while expecting exaltation, (at each of which Elisha, typifying all not overcomers, was invited to stop and go no further--see, `2 Kings 2:2,4,6`), represented trials, and siftings, and separatings, here. Those who were sifted out on those various occasions do not belong to either the Elijah or the Elisha classes. To such as were sifted out, it is proper to apply the Apostle's words, "They went out from us, but they were not of us; for if they had been of us they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us."--`1 John 2:19`.
These two constantly growing classes of children of God, sifted and tried and proved honest, though with different ideas and degrees of consecration, like the two typical prophets, go on together (i.e., in sympathy and interest) talking of the fact that one class is to be taken away to other scenes of joy and service, and a remaining class to continue in the world and start the work of restitution--healings of mind and body, abstaining from sin, etc. Thank God for the companionship of these two classes of his children, and for the sympathy and friendship, so profitable and encouraging to both.
But, we recently notice that a separation between these companion classes must take place. It will not, however, be in bitterness, nor in anger, nor as a result of error, we believe; but nevertheless it will be a marked division and separation of these two classes, which will continue to love and respect and fellowship each other. Each of God's true children will, according to his standing and degree of consecration and of faithfulness, be drawn into fullest sympathy with the class to which he belongs.
This conclusion, which we consider a reasonable one, is daily being forced upon us by facts which corroborate it,--by letters, etc. And we find this separation noted in the narrative of the typical prophets, where a chariot of fire parted or separated the two. We need not infer that the horses and chariot of fire which separated Elijah from Elisha will at once convey Elijah away. This we find is not the statement, --but that the fiery chariot "parted them both asunder," and after being thus parted from Elisha, Elijah was taken up "by a whirl-wind."--`2 Kings 2:11`.
As Elisha loved and respected and clung to Elijah to the last, and even after the separation cried after him, My father! my father!! and as he sought for and obtained (after Elijah was taken) an extra share of his spirit of consecration and power, and became his successor in the world as a teacher,--so, we may expect, will be the separation of these classes which they typified, and the results to them.
Therefore, "think it not strange concerning the fiery trial which shall try [and separate] you, as though some strange thing happened to you," but rather expect it and be prepared for it.
This separating is not to be esteemed a mark of divine disfavor, or an injury even, to the Elisha class: it leaves the individuals of the two classes as they were before, and assigns to each class the work for which its degree of consecration fits it. It will be in the end a blessing to both, for the sooner the Elijah class is completed and exalted, the sooner the fuller blessing of their mantle, the power and spirit of fuller consecration, will come to the Elisha class. God is testing the present probationary members of his church, by their faithfulness in following the example of their Redeemer in sacrificing their little all of earthly advantage, etc., and this test shall prove who are worthy of a place in the glorified "little flock" to whom is promised joint-heirship with the Lord Jesus. According to this crucial test, each one of the true servants must be tested. It will be for each of us to take his place, according to the depth or completeness of our consecration and the consequent fulness of our sacrifice, with either the one or the other of these classes.
If you are very faithful in walking up to the light you have, self-sacrificingly, you are one of the "overcomers," one of those represented in Elijah, and will find yourself continually in closest and growing sympathy and fellowship with others similarly desirous of sacrificing earthly advantages and plans for heavenly ones. If you are not so fully consecrated, yet one who loves God and who desires to please him in well-doing--yet not to the extent of complete self-sacrifice to his will, his plan and way--you will find yourself drawn toward other good people who love right, but who like yourself are unwilling to serve it to the extent of complete self-sacrifice. You will find yourself and them gradually becoming more interested in human restitution, faith-healing, reforms, etc., than in the prize of the high calling. And this Elisha class will have a great work of this sort to do after the Elijah class is exalted.
The time for choosing our place is rapidly passing. In fact, the choice is made almost imperceptibly; almost unconsciously some, the Elisha class, draw away from the searching, bright, spiritual, truths which are approaching more and more near, and which prove and show clearly what manner of persons we should be, sacrificing all for the great prize. Thus the Lord's fiery or spiritual, chariot, drawn by spiritual doctrines, is to do a final, separating work. But the weakest and humblest of the consecrated ones need not fear this chariot. It is your privilege to be of the Elijah class, if you will. God has invited you to this class and has made it possible for you to walk with and be of it, no matter how deficient you may be, naturally, of those sterling qualities which "overcomers" must possess. It is for us to will, and for us to lay aside every weight and hindrance and to so run as to obtain this great prize; then God will work in us to do his good pleasure. But, thank God, our overcoming is not judged by the
amount of service we shall be able to render to our Lord, nor by the amount of honor we shall bring to our great Redeemer, but by our willingness and the earnestness of our endeavors to do and to suffer all we can in his cause.
Be our sacrifice ever so lame and imperfect, it is reckoned holy and without blemish, if we presented it to: the Father in and through the merit of our Redeemer; and if "holy and acceptable" through him (`Rom. 12:1`; `1 Pet. 2:5`), the reward of sacrifice is ours, be our offering ever so small. But it must be a free-will offering, and it must be a whole burnt-offering;
not the smallest piece can be kept back from the consuming fire of the altar. And none who have the spirit of the Master will seek to keep back a part of their little all; they will feel, indeed, on the contrary, that at most it is but as offering dross for a jewel, for a pearl of great value. They will rather truthfully say:--
"Were the whole realm of nature mine,
That were an offering far too small:
Love so amazing, so divine,
Demands my life, my powers, my all."
SUFFER LITTLE CHILDREN--FORBID THEM NOT.
Consecrated parents, after seeing the truth, should not only let the light shine out upon neighbors and grown folks, but also and especially upon their children. And as the children come more and more to love the Lord and his truth, it is well to teach them to appreciate the privilege of rendering little sacrifices of play, etc., in his service. We should not force them, but teach them both by word and example to appreciate such opportunities as great privileges; nor should we expect them to sacrifice all their play-time. Endeavor to have their services like your own, freewill offerings.
It has been suggested that children can do little in the way of preaching the good tidings, and this has been true until now. Now, a way has opened up by which the children may be a mighty power, a way in which the parental influence may reach out through the children to whole neighborhoods. Thus many who have regretted that they were so circumstanced that they could not go forth to preach the truth by selling DAWN, find a door opened to them now through their own and other children.
The plan is, to have children all over the country in every city and town, act as colporteurs in selling the OLD THEOLOGY TRACTS for the Tract Society. Tracts Nos. I. and II. are now ready, and a new one may be expected each quarter. The first one is, Do the Scriptures Teach that Eternal Torment is the Wages of Sin? The second is entitled, The Scripture Teaching on Calamities, and Why God Permits Them.
It is proposed that these Child-Colporteurs shall sell these tracts at one cent each, wherever parental judgment may direct--on the cars, in the markets, in stores, depots, etc., etc.--everywhere. Thousands can be sold thus, and will be more surely read than if given away gratis.
Furthermore, while your own children might gladly, for a while, engage in this service from interest in you and a desire to serve God, it will be necessary for others to have a money interest in the service; and this will help give stability and continuity to the efforts of the interested children also. Therefore, the TRACT SOCIETY proposes the following special arrangement with all Child-Colporteurs. They will be supplied 50 tracts for 25 cents (Nos. 1 and 2 assorted or separate as desired); and thus even at the small price of one cent each, the children will have half their receipts for profit--for spending in whatever way they please.
To enable any, who may feel uncertain as to their ability in this work, to give it a trial, we will put up packs of ten tracts (5 No. 1 and 5 No. 2) and call them "trial packs," at the same rate--i.e., 5 cents per pack, postage free. And if any are so poor that they cannot purchase one of these packs, we will start them in the work by sending the first pack on credit.
Address-- TOWER TRACT SOCIETY,
ALLEGHENY, PA.
WORDS FITLY SPOKEN.
DEAR BROTHER RUSSELL:--I enclose some clippings regarding Brother __________'s experience which explain themselves. I do not know all the facts in the case, but as reported, it would seem that our Master's cause has suffered from zeal untempered with wisdom. No one realizes more fully than I do how easy it is to be taken captive by our great Adversary for his pleasure, and we must walk very humbly before our Lord to escape these things. Yet we rejoice in the knowledge that it is his good will to deliver us from all these snares, if we commit ourselves fully to him, and diligently pursue the truth. This episode has led me to crystallize a few thoughts which I send you herewith for such use as your good judgment dictates.
In Christian love and fellowship, I am,
W. E. PAGE.
"Let all things be done in a becoming manner, and according to order." "For God is not a God of confusion [tumult] but of peace."--`1 Cor. 14:40,33`. --Diaglott.
While it is the privilege of the saints to "endure affliction" and make full proof of their ministry, we must be constantly on guard against the Adversary, who specially delights in tripping us up. Nor must we fancy that we are not subject to strong and blinding temptation from this wily foe. Unless we are constantly on the alert we will fall into some snare of his setting.
We must not hesitate at all opportune times, and with the "wisdom of serpents and the harmlessness of doves," to proclaim the truth about these present evil times, and the seductions that are blinding the great ones in Babylon. Yet, the questions of time, place and manner must all be carefully weighed; and when we act, it must be after careful and unprejudiced study to ascertain the right: if we diligently seek for this light in the "sure word of prophecy," we will find it. Babylon, and the world, have their rights and privileges now, which we must respect, or else forfeit for the truth that dignified position to which it is entitled, and which will command for it the respect of its opponents. It is our blessed privilege at all times to proclaim the knowledge we have of passing events in the true Temple of God, and we will there find hearing ears and seeing eyes. When approaching Babylon on any errand, we must be sure that we give no occasion for criticism as evil doers. We must not present the truth through lawless means. Right here socialism, anarchy, etc., commit their greatest error. With many and convincing truths regarding the rights of men (restitution), they go about to establish their hopes through one form or another of lawlessness. Until the completion of "The Times of the Gentiles," we must not expect to reign, and must be subservient to the powers that be, when they are not exercised to make us deny, in word or deed, the "Lord that bought us."
By attentively considering the Apostle and High Priest of our profession, Christ Jesus, in his walk in the world, we will gain much information as to how we are to conduct ourselves. He never attempted to force himself or his views upon any one. "According to custom," he spoke the truth in the Jewish Temple (the type of the true one, the Church, which God, not man, builds), or in the wilderness, as occasion fitted, but his cry was, "He that hath ears to hear, let him hear." "In driving the money changers from the courts of the Temple, he simply did what any Jew under the law could do: it was no form of lawlessness. In studying the Acts of the apostles, we find that they conformed to custom in their manner, time and place of publishing glad tidings, and where propriety required, gained proper license before speaking.--`Acts 21:37-40`.
Justice and fairness require that if we desire to address any sect on the truth, and especially if we select the time and place which they control, we first gain their consent; if we cannot do this it behooves us to await other times and places. If we are faithful, full opportunity will be given us to complete our consecration, and to fully do our Lord's will, and carry out his purposes for us. He will use every empty vessel that presents itself. We must be careful not to interpose our ways, and insist on doing the Lord's work our way. Such a course can only bring confusion upon the cause, and distress upon us. We must, sometimes, patiently wait to be used in the Lord's way and at his time. The test of waiting in the armor will not be without its fruit. "Having done all, stand!"
W. E. P.
EXTRACTS FROM INTERESTING LETTERS.
Jacksonville, Fla.
ZION'S WATCH TOWER:--I have read The Plan of the Ages, with great interest. It fell into my hands while attending our annual Conference of the M.E. Church. I was so much pleased with it that I purchased seven, and at once on my return home sent them out on a mission. They are now being read by six of our ministers of this city, and I will keep them going from house to house.
Send me six more, and I will send them out on the same mission. There are 50 preachers, teachers, lawyers, and others, into whose hands I wish to place them.
Yours, S. W__________.
Michigan.
DEAR BROTHER RUSSELL:--I inclose money order of ten dollars for Tract Fund.
On coming home to see my parents I find them so situated that they need my services for a short time, and I hardly feel
it right to go away for a week or two. I trust the short change I shall make will not be any loss to the service. Next month I hope will find me in the field with renewed strength.
I hope to be able to sell the two volumes of DAWN together mostly in the future. I do hope and pray that the Lord may grant you sufficient time and strength and knowledge that the third volume of DAWN shall be a suitable climax to the grand and God-like prelude. If the Lord permits us to continue our work for the coming ten years I hope and trust to dispose of fifty thousand copies of DAWN, and we can hope that many others will do accordingly, as the Master hath given unto them. If you can find time to write, I shall be greatly pleased to hear from you.
I am glad to acknowledge the strength and grace received from reading last TOWER. I know it will be a rich feast to all the dear saints to whom it goes. You may think it queer that we do not secure some subscribers to the TOWER, while working with DAWN. If so, I might say that I think the reading and circulating of the book to be so important that I do not think it well to try to take orders for the paper. [We fully endorse this course. The DAWN is much better suited to new readers than the TOWER. Mention the latter only where you find some interest already.--ED.] The way things are now going, it seems quite possible that the TOWER may be suppressed in the near future; and though the printing of DAWN might also be stopped it would be difficult to stop the reading of the thousands of copies now being circulated.
[The TOWER would, probably, have been suppressed long ago in Europe. But thank God for this land of liberty, where thus far, and probably for some years, we may boldly declare His Word, with none to molest and make us afraid. But blinded sectarians are very bitter. They hate the "good tidings" and would think that they served God as well as their sects by injuring or stopping our influence.--EDITOR.]
Does not the teaching of our Master indicate that we should find and help to "seal" as many as possible with the truth, before doing anything which would be pretty sure to invite decided opposition to our work? I think, if your judgment on this could be given in the TOWER, it would be important to the service.
[A good suggestion. Be wise as serpents and harmless as doves. A good article on this subject from Bro. Page's pen will be found in another column.--EDITOR.]
Please give my love to the Church at Allegheny. With kindest regards to you and Mrs. R., I remain, as ever,
Yours, S. D. ROGERS.
Centralia, Wash. Ter.
ZION'S WATCH TOWER:--I wish to add one more voice from this distant corner, because light is breaking and creed shackles are loosening. We are falling into battle line. We need more of the TOWER literature. I enclose five dollars. Please send the Diaglott and M. DAWN, Vol. II. Also some DAWNS, Vol. I., and anything you have at hand.
Yours for the truth, D. M. D__________.
Canada.
Mr. C. T. RUSSELL, DEAR SIR:--I have read Volume I. of your MILLENNIAL DAWN and am now reading Vol. II. This work seems to me to open up the Scriptures in a manner which no other works ever did. I am more than delighted with it. To me it is the very truth of God, and I cannot but exclaim: "O! the depth of the riches both of the wisdom and knowledge of God!" Now from the depth of my heart I can say: "Even so, come Lord Jesus."
I am a Cadet in the Salvation Army. I was a member of the Presbyterian Church for seven years before joining the army, but I could not help thinking Jehovah had sadly failed in accomplishing the redemption of man. And much did I wonder at such passages as: "And I, if I be lifted up, will draw all men unto me." And, "God is the Savior of all men, especially of them that believe," etc. The prophecies were a complete mystery. Now, praise God, all is clear and harmonious. God is love. He is the very God poor, fallen humanity needs. Bless his name!
I am at present passing through a severe trial. Being convinced of the truth, I could no longer preach or uphold the doctrines of the army; so I at once sent word to headquarters of the new light I had received on the Scriptures and that, as I no longer believed the doctrines of the army, I could stay in it no longer. I have not yet had time for a reply. I am thousands of miles from home, and do not know what I shall turn my hands to, but I trust the Lord will open a door for me at the proper time. I love the army and it will go hard with me to leave it. Besides, I shall be looked upon as a backslider and a hindrance to the cause of God. But where the Lord leads I must follow at any cost. I sacrificed home and friends and good employment, as a teacher, to come into the army, as I believed, at the call of God; and I believe so still. I have learned many precious lessons in the army, and would not injure it in any way --but I must walk in the light. There are several other officers whom I expect to see leave for the same reasons.
I see that you wish to spread the news of the "harvest" as much as possible. I long to do so, too, but until I am released from the army I can do nothing, and I know not what then to do. I can no doubt find employment of some sort. If you can in any way advise me, as to what I should do and what course I should pursue, I shall be much obliged. I can easily go back to teaching again if I wish, but if there is any way in which I could be more directly engaged in the Lord's work I would prefer it. The reading of the "Plan of the Ages" gave me much joy in the Lord, and what I have read of Volume II. is equally good and profitable.
Wishing you God's speed, I am Yours in Christ, A. M__________.
[The fields are ripe, and we advised this sister to proceed at once in the harvest work by canvassing with DAWN. The Lord blesses those who are faithful in few things by calling them to higher service, and will doubtless continue to test and prove, until he sees it is enough and calls them up to the higher fellowship and service with himself in glory.--EDITOR.]
Sutter, Ills.
DEAR BRO. RUSSELL:--DAWN, Vol. II., which I have read through, carefully, and which is a "feast of fat things," most surely, came to hand in due time.
No one, I think, can take greater interest in the subject matter of the DAWNS, Vols. I. and II., than I do. The Truth is wonderful, glorious, grand. And the overjoying feature of the whole matter is, that it is "at hand." Surely, you have "ciphered" the matter out about right. Looking at it, as I do, I see no chance for a doubt.
Yours in Christ, Dr. H. J. S__________.
THE REST OF FAITH.
"Since the Father's arm sustains thee,
Peaceful be.
When a chastening hand restrains thee,
It is he.
Know his love in full completeness
Fills the measure of thy weakness;
If he wounds thy spirit sore,
Trust him more.
"Without measure, uncomplaining,
In his hand
Lay whatever things thou canst not
Understand;
Though the world thy folly spurneth,
From thy faith in pity turneth,
Peace thy inmost soul shall fill,
Lying still.
"Like an infant, if thou thinkest
Thou canst stand,
Child-like, proudly pushing back
The proffered hand,
Courage soon is changed to fear,
Strength doth feebleness appear;
In his love if thou abide,
He will guide.
"Fearest sometimes that thy Father
Hath forgot?
When the clouds around thee gather,
Doubt him not.
Always hath the daylight broken,
Always hath he comfort spoken;
Better hath he been for years
Than thy fears.
"Therefore, whatso'er betideth,
Night or day,
Know his love for thee provideth
Good alway.
Crown of sorrow gladly take,
Grateful wear it for his sake,
Sweetly bending to his will,
Lying still.
"To his own thy Savior giveth
Daily strength;
To each troubled soul that liveth,
Peace at length;
Weakest lambs have largest share
Of this tender Shepherd's care;
Ask him not, then, 'When?' or 'How?'
Only bow!"
PROTESTANTS, AWAKE!
THE SPIRIT OF THE GREAT REFORMATION --DYING.-- HOW PRIESTCRAFT NOW OPERATES.
The attitude of Rome on the public school question in this country, her increasing power and prestige in places of authority and influence throughout "Christendom," the attention she called to herself in the late celebration of the Papal Jubilee, the flatteries and honors she received from crowned heads and even from this great Republic, together with her renewed claim of temporal power and her manifest determination to regain it, whenever the auspicious moment to strike for it shall come, are facts which should arouse every Protestant, every true Christian, to a sense of the danger to which liberty and truth and righteousness are exposed from their old and wily foe and relentless persecutor, the Church of Rome.
It has been well said that eternal vigilance is the price of liberty: and truly it is the price of every principle of truth and righteousness which we desire to hold; because unceasing vigilance, art, cunning craft, unscrupulous hypocrisy and unblushing impudence are the characteristics of Satan, "the prince of this world" (`John 14:30`; `Eph. 2:2`), who, unrecognized by men, is constantly manipulating human affairs, civil and religious, for the accomplishment of his own diabolical purposes in the enslavement of humanity to the dictum of ignoble tyranny.
And yet, it is quite manifest that Protestants, listlessly resting in fancied security, have long since ceased to be vigilant; and the masses of them are almost totally unaware of the present perilous position, or the dangers ahead. But if they will carefully take their bearings, they will soon see that much has been lost already, and hence the present vantage ground of the great enemy to true religion and to civil and religious liberty, concerning which Macaulay the historian remarks truly, that "among all the contrivances which have been devised for deceiving and oppressing mankind, it [the Church of Rome] occupies the highest place."
The underlying principle of the Great Reformation, to which all Protestants look back with pride, was the right of individual judgment in the interpretation of the Scriptures, in opposition to the papal dogma of submission to clerical authority and interpretation. On this very point was the whole issue of the great movement. It was a grand and blessed strike for liberty of conscience, for an open Bible, and the right to believe and obey its teachings regardless of the usurped authority and vain traditions of the self-exalted clergy of Rome. Had not this principle been firmly held by the early Reformers, they never could have effected a reformation, and the wheels of progress would have continued to stick in the mire of papal traditions and perverted interpretation.
To-day, the careful observer may note, and it should be noted with alarm, that the very condition of things which led to the great Papal apostasy, against whose errors and bondage our fore-fathers awoke and protested in the sixteenth century, is gradually, stealthily, yet swiftly, overshadowing Protestantism; and, unchecked, will soon entirely wipe out the idea of the right of individual judgment in the study of God's Word, and bind Protestants as securely as Romanists are bound, to the judgment and religious decrees of a system, instead of leaving faith to the intelligence, study and judgment of each individual.
The foundation of the great Apostasy (Papacy) was laid in the separation of a class, called the "clergy," from the church of believers in general, who, in contradistinction, came to be known as the
"laity." This was not done in a day, but gradually. Those who had been chosen from their own number, by the various congregations, to minister to or serve them in spiritual things, gradually came to consider themselves a superior order or class, above their fellow-Christians who elected them. They gradually came to regard their position as an office rather than a service and sought each other's companionship in councils, etc., as "Clergymen," and order or rank among them followed.
Next they felt it beneath their dignity to be elected by the congregation they were to serve, and to be installed by it as its servant; and to carry out the idea of office and to support the dignity of a "clergyman," they deemed it better policy to abandon the primitive method by which any believer who had the ability had the liberty to teach, and decided that no man could minister to a congregation except a "clergyman," and that no one could become a clergyman except the clergy so decided and installed him in office.
Their councils, at first harmless if not profitable, began gradually to suggest what each individual should believe, and came finally to decreeing what should be considered orthodox and what should be considered heresy, or in other words deciding what each individual must believe. There the right of private judgment by individual Christians was trampled upon, the "clergy" were put in power as the only and official interpreters of God's Word, and the consciences of the "laity" were led into captivity to those errors of doctrine which evil-minded, ambitious, scheming, and often self-deluded men among the clergy were able to establish and false label, Truth. And having thus, gradually and cunningly, secured control of the church's conscience, as the apostles had foretold, they "privily brought in damnable heresies," and palmed them off upon the conscience-fettered laity as truths. --`2 Pet. 2:1`.
One result was, that the Bible took second place to the opinions of the clergy in these councils, thus discounting the value of the only true standard of faith. Another result was, that this self-exalted clergy, becoming more and more vain and boastful, finally concluded that they alone constituted the Church, and that the laity bore to the clergy the relationship of children, "children of the Church," and were not to be classed as joint-heirs with the clergy, to the promises of coming glory and honor and association with Christ in the Millennial reign.
When the Roman empire was falling into ruins, these clerical schemers by multitudinous crafty arts and intrigues, too numerous to be here detailed, contrived to work their own advancement to political power and influence until, as the great papal hierarchy, they gained the rulership of the world, electing one of their number king of kings and lord of lords-- the pope. Thereafter the church, instead of being "subject to the powers that be," assumed and used power over the world and demanded universal obedience. Instead of suffering at the hands of the ungodly, this corrupt church reigned; instead of being persecuted for righteousness' sake, she was flattered and honored, and became the persecutor of all who differed from her, rejecting the decrees of her Councils, and exercised their right of private judgment in the study of the Bible.
To account for this changed condition of things, the claim was then made that the doctrine that Christ would come and set up his Millennial kingdom and subdue all things to his rule of righteousness, as taught by the apostles and held by Christians in the first and second centuries, had been misunderstood. The claim was set forth that those Scriptures which referred to the Millennial blessedness and reign of Christ and the church, as Kings and Priests to rule and teach and bless the world, was to be fulfilled by the church without Christ Jesus, her Lord and head; that he was represented in reign and glory and power by the successive popes who claimed to be his vicars or representatives, and as such to be infallible, as Christ would be.
This claimed Millennial reign is dated from about A.D. 800, and since then, the line of popes, in Christ's name and stead, have applied to themselves all the titles, promises and predictions of Scripture which relate to Christ and his Millennial glory. And thus the popes, as falsely representing Christ, the Head, and the general clergy, as falsely representing the Body, Bride or Church of Christ, constitute themselves the Antichrist, or false Christ and his false kingdom, predicted by Daniel, Paul and John, as well as by our Lord and others.
This counterfeit of Christ's Millennial Kingdom could not indeed resurrect the dead to glory, power and immortality, as the Scriptures predict (`1 Cor. 15:42-44`; `Rev. 20:6`), to live and reign on earth; but as a pope could represent Christ, so bishops, cardinals, etc., could represent the saints of the first resurrection; and though these could not possess the power, glory, etc., promised to all who will have part in the first resurrection, and share in Christ's Millennial reign, yet those glories could be and were counterfeited or represented, in the clothing, etc., of the hierarchical class. And the master-artists of the world were engaged to paint and gild and bestud with blazing precious stones the papal throne, and to so arrange windows and mirrors, lights and shadows, etc., that, on certain occasions, as nearly as possible a supernatural radiance might seem to the people to emanate from the person of the pope as, clad in gorgeous clothing and flashing with jewels, he sat in regal state, the false head of the apostate church, personating and counterfeiting the true head of the true church and his Millennial glory and power.
The terrible state of ignorance, superstition and priestcraft, which prevailed for centuries under this counterfeit kingdom of Christ, known in history as "the dark ages," was broken by the Great Reformation movement of the sixteenth century, --when Luther and his coadjutors, recognizing the true character of Papacy's kingdom, in sermons and tracts and posters boldly denounced and exposed the counterfeit, and pointed out some of the errors and blasphemies of that deceptive system.
And Luther noted, too, that the start of the great Apostasy was in the error that the clergy were a divinely appointed order, distinct and separate from the remainder of the church. He saw that the reign of Christ was not fulfilled by Papacy, and that the promises, that those who suffer with Christ shall reign with him, were not made to a clerical class, but to all the consecrated, faithful church of Christ. Did space permit, we would give samples of some of Luther's forcible utterances on this subject, which show that he had a very clear idea of the relationship which should exist between the church in general and those who minister to or serve it; even though he found it impossible to fully bring his ideas into practice, owing to the gross darkness and superstition of the long priest-ridden people. He clearly points out Peter's words, "Ye are a royal priesthood," as relating to the general church, and not to a clerical class, and denounces the assumptions of the Papacy on this subject, although he himself had been one of the favored "clergy" class.
True, Papacy does not now attempt a despotic sway of the world, nor does she loudly and publicly assert her claim to divine authority as God's Kingdom among men. This, she is crafty enough to see, would not be wise policy in this nineteenth century and under present circumstances. Hence, Romanists do not now make these doctrines prominent; but their theological works do present such views, unblushingly, and Papacy's boast is, that she never changes. The same claims to divine authority to rule the world and to punish and torture in the present life and to damn to all eternity, as heretics, all who will not accept her claims and obey her "royal priesthood," would soon be heard again, were ignorance and superstition to again thoroughly enslave the masses.
Now, while cunningly avoiding the question of civil power over the world, she retains her grip upon the minds and consciences of her people, by proclaiming her chief cleric, the pope, infallible; and by having him loudly assert his spiritual power (?) and influence, to compensate for his loss of earthly power. Thus, to display his spiritual authority and power, Pope Leo XIII. recently announced the liberation of millions of souls from the
pains of purgatory, with as much apparent candor as President Lincoln signed the Emancipation Proclamation which set free millions of slaves in the South. And strange to say, the masses of Romanists, even to-day, believe this monstrous, wholesale fraud.
THE PROTESTANT CLERGY.
Protestants generally, except Episcopalians, admit the fallacy of these claims of Papacy. And yet the habit of centuries, of regard for certain forms and ceremonies and for a certain class of self-exalted fellow-mortals, called the clergy, still clings to the people, and the Protestant clergy consequently receives much of the same homage and reverence against which the reformers of the sixteenth century protested.
Nor can we wonder much that even some very earnest, honest ministers accept this customary submission and reverence of the people, and the title of Reverend, and that superstitious respect which looks up to them as possessed of almost superhuman authority as religious leaders. It is a general weakness of the fallen human nature to take all the respect, honor and authority others are willing to accord. And then, too, many ministers have become possessed of the same ideas, and really believe themselves to be worthy of homage and reverence. Many get the old papal idea that the ruling and teaching of the church belongs to the "clergy" by divine arrangement. We all know how much easier it is to "receive honor one of another" (`John 5:44`), than to refuse it, and tell the people the plain truth which Peter so clearly enunciated (`1 Pet. 2:9`), that the entire church of Christ--that is, all fully consecrated and self-sacrificing believers--constitute the
royal priesthood, and not a self-appointed lordly class in it or above it, calling itself the "clergy."
We certainly do not deny, but on the contrary affirm, that the church should have living teachers; and that the Lord has raised up such teachers all through the Gospel age, and will to its close, to instruct the church in general by expounding the Word of God, pointing out and making clear its teachings and bringing forth from the storehouse things both new and old. But all are not teachers. Teaching, Paul declares, is a special gift. (`1 Cor. 12:28-30`.) A teacher is one who, being fully consecrated and brought into submission to the divine will and enlightened concerning the divine plan, God can and is pleased to use in instructing his church. And the basis of such selection may be a keen, penetrating mind, or other natural or supernaturally imparted endowment and qualification.
But as for a clerical class, God does not recognize it as his elect teachers; nor has he chosen many of his teachers from its ranks. The mere claim of any man to be a teacher is no proof that he is one by divine appointment. That false teachers would arise in the church, who would pervert the truth, was foretold. The church, therefore, is not to blindly accept whatever any teacher may set forth, but should prove the teaching of those whom they have reason to believe to be God's messengers, by the one infallible standard --the Word of God. "If they speak not according to this word, it is because there is no light in them." (`Isa. 8:20`.) Thus while the church needs teachers, and cannot understand God's Word without them, yet the church individually--each by himself and for himself, and himself only--must fill the important office of judge, to decide, according to the infallible standard, God's Word, whether the teaching be true or false, and whether the claimed teacher is a true teacher by divine appointment.
Thus seen, not many special teachers are necessary ("Helps," "pastors," etc., are more numerous--`1 Cor. 12:28`)--and they only when old truths may need to be lifted out of the dust of error and human tradition; or when some new unfoldings of God's plan require presentation to the church as "meat in due season." And then, such teacher must offer proofs that he is a teacher, and that his teaching is true, by expounding and harmonizing the Scriptures.
God has in the past raised up teachers who, though befogged by prejudices and errors, nevertheless brought forth parts of truth; for instance, Wycliffe, Huss, Zwingli, Luther, Bunyan, Calvin, Wesley, and others; and God will continue to so raise up the needed teachers. As Paul declares, God himself provides these teachers; they are his gifts to the church.-- `1 Cor. 12:28`.
Any superior wisdom and ability granted such, is as much for the sake and for the good of the other members of Christ's church as for themselves. And whichever of God's children comes to see some important truth generally disregarded by the church and finds himself possessed of ability to make it clear to others, should do so, should teach it, to whomsoever has an ear to hear. If a new truth, it belongs to the entire household, and he who keeps it from them, for any cause, defrauds the family of God, misuses a great favor, and deprives himself of a ministry (service).
But notice, that these teachers are not the only priests of the royal priesthood; rather, they are merely God's agents or mouthpieces by which he speaks to the general priesthood, his consecrated church; and the entire church or priesthood is blessed of God through such teachers.
Notice, that the self-constituted clergy are not teachers, and do not and cannot appoint teachers; nor can they in any degree qualify them. Our Lord Jesus keeps that part in his own power, and the so-called clergy have nothing to do with it, fortunately, else there never would be any teachers; for the "clergy," both Papal and Protestant, strive constantly to prevent any change from those conditions of thought and ruts of misbelief, in which each sect has settled down. By their course of action they say, Bring us no new unfoldings of truth, however beautiful; and do not disturb the heaps of rubbish and human tradition we call our creeds, by digging down through them and bringing forth the Old Theology of the Lord and the apostles, to contradict us and to disturb our schemes and plans and methods. Let us alone! If you go poking into our old musty creeds, which our people so devoutly and ignorantly reverence and respect, you will stir up a stench such as even we could not endure; then, too, it will make us appear both small and foolish, and as not half-earning our salaries and not half-deserving the reverence we now enjoy. Let us alone! is the cry of the clergy, as a whole, even if a few may be found to dissent from it and to seek for and speak out the truth at any cost. And this cry of the "clergy" is joined in by a large sectarian following.
We exhort all God's true church--the one church, which includes all consecrated believers--to awake to the principles of the Reformation, to a recognition of the right of individual judgment upon religious questions. Demand Scriptural proofs for all you are asked to believe; take neither the decisions of Rome, nor those of Westminster, nor those of any smaller councils or synods, as final settlements of the question, "What is truth?" And be sure that you believe and confess nothing that you do not understand fully and clearly. To subscribe to, or confess, what you do not understand, and therefore cannot truly believe, is solemn lying in the presence of God and witnesses, no matter if it be true that others, by the hundred, have done the same before you. If you did this once, thoughtlessly, even though it were years ago, in joining church, now that your attention is called to it, you are bound to procure a copy of the "covenant," or "articles of faith," the belief of which you confessed publicly, and after careful, prayerful study of it, if you find that you do not so believe, you will be bound to deny it as publicly as you confessed it, or else forfeit in God's sight all claim to honesty.
Require of all who shall attempt to teach in the name of the Lord, the exact words of the Lord or the Apostle which they claim support their teaching. Get the chapter and verse and look the matter up for yourselves, critically, examining the text and the context. Weigh and test every item of teaching which you receive as your faith, regardless of how much you esteem the person who presents it. We know that no fellow-mortal is infallible, and that his word is the only standard by which God wishes us to square and measure and build up our faith.
When you come to apply this rule you will be greatly surprised. You will find that many errors of doctrine, as well as of custom, have been carried over from Romanism into Protestantism. Many doctrines expressed in the catechisms and confessions of faith and in the hymn books and from the various pulpits, you will find no foundation for in the Bible; and many prominent in the Bible, you will find are ignored by one or another, and some of them by all the sects of Christendom. But hold fast to God's Word. Let God be true, if it should make every man a liar.--`Rom. 3:4`.
WHAT IS THE OBJECT?
The object of Rome in establishing a clerical class, as separate from what she terms the laity, was to gain and to hold full control of the people. Every one admitted to the Romish clergy is bound by vows to submit implicitly to the head of that system, doctrinally and in every way. Not only is such a one held fast to those doctrines and hindered from progress by the strong chain of his vow, but also by innumerable smaller ones--his living, his dignity of position, his title, and his hope of advancement in the same direction; the opinions of his friends, their pride for him, and the fact that should he ever confess to greater light and renounce his position, he would, instead of being honored as an honest thinker, be maligned, despised and misrepresented. In a word, he would be treated as though to search the Scriptures and to think for himself and exercise the liberty wherewith Christ made all his followers free, were the unpardonable sin. And as such he would be treated as an excommunicated person, cut off from the church of Christ, now and to all eternity.
This clergy class, being thus bound hand and foot to the system, are so many live, active agents of the system in binding the people to it; and sectarian pride and rivalry and reverence for the clergy, and an undefinable fear of the future, begotten of ignorance of God's Word and fostered by the arts of priestcraft and superstition, are the cords by which the clergy of Rome bind the people to that great Antichrist system. Nor can it be denied that the Protestant clergy, though in advance of that of Rome, have the same object and many of the same methods; each clergyman being expected to exercise tact and wisdom and to act according to the intellectual status of the people with whom he has to deal.
WHAT ARE SOME OF THE METHODS?
Rome's method has been to concentrate authority and power in the hands of her priesthood or clergy. Not only are they supposed to have power in their hands to shut or open heaven or hell to whom they please, but even in the present life their authority is impressed. Roman Catholics are expected to address their clergy, "Your Reverence," and to treat them as vastly their superiors in every respect --as holy men, whom to offend might jeopardize eternity. They are taught that every infant must be baptized, every marriage performed, and every funeral service attended, by a clergyman; and that for any one except a clergyman to administer the simple elements of the Lord's memorial supper would be sacrilegious and profane. All of these things are so many more cords to bind the people to reverence and subjection under the clergy, who, by reason of the claim that they have these
special rights above other Christians, are caused to appear to be a special class in God's estimation. And these cords and inferences are applied by Protestants as well as by Roman Catholics.
The truth, on the contrary, is that no such clerical office or rights are established in the Scriptures. These simple offices are services, which any brother in Christ may do for another.
We challenge any one to produce a solitary passage of Scripture giving one member of the Church of Christ more liberty or authority than another in these respects. In fact, in the matter of baptism, the true idea of the general priesthood of all Christ's followers is tacitly admitted by the "clergy"--though in a rather pinched manner, it is true--for the regulations of the various denominations provide that in the case of any unbaptized person about to die, and desiring baptism, or in the case of any infant about to die, if no clergyman can be found in time, any layman may perform the service. [With some in such a case when death does not ensue a sanctioning by a cleric is required to follow to make it valid.] And the only reason why the clergy yielded this privilege to the laity was, that having taught the people that sprinkling is necessary to salvation from eternal torment, it became necessary to grant the laity this privilege, in order to keep the people from reasoning too carefully upon the matter; lest they should thus force the subservient laity to exercise common sense and reject the absurd idea that a few drops of water and a few mumbled words could prove a charm to procure God's interest in the dying one and to cause him to change his purpose and not to consign it to an eternity of torture.
It is true that the more advanced both of clergy and laity are becoming too intelligent to attach such an awful importance to baby-sprinkling; and in proportion as they do, the emergency in which the laity may be permitted to officiate is lost sight of, so that to-day few of them know that so great a privilege was ever conferred on them by the clergy. The authority to baptize is now fully in the hands of the clergy, though the rules still permit the laity to use it.
But, notwithstanding the fact that the teaching, that there are unbaptized infants in hell not a span long, is no longer heard from the pulpit, and would no longer be tolerated in civilized lands, yet there is in almost every mother's head a caution, and in her heart a love and a fear for her child's eternal welfare, which leads her to have it sprinkled as a precaution. Indeed a case in this very city of Allegheny, in which we write, came under our notice, not long since, which shows that the papal error, both on baptism and on the authority of the clergy, has a very strong hold yet, even in this land of liberty and general intelligence. The case was that of a man and his wife who had been members of a Lutheran church, but who, through irregularity of attendance at church services and irregularity of payment of church dues, had fallen under the displeasure of the clergyman there officiating. One of their children took sick and was about to die; and as it had never been sprinkled, the parents were in great distress; and conquering his pride for the sake of his child's eternal welfare, the father went time and again, and finally accompanied by his sick and weeping wife, to entreat the clergyman to come and save the child by baptizing it; but he refused to come, telling them that it was what their conduct deserved; and possibly he superstitiously believed that these parents being no longer in good and regular standing in his church, the child must be counted as a child of unbelieving parents which could not be brought to God's favor even by the sprinkling of water. But no matter what we should say about the efficacy or non-efficacy of the drops of water, the incident shows the power of the clergy and the authority they are supposed to have, even among Protestants.
The Roman Catholic clergy add other cords to bind the people, such as the confessional, the use of "holy candles," "holy water," "holy burying grounds," etc., which the greater intelligence of Protestants would not generally submit to.
ORDER AMONG THE ROYAL PRIESTS.
But in showing that the Scriptures recognize no separate clergy class, but that the entire Church of Christ is the Priesthood, and that they each and all have the same authority to do anything that the Lord and the apostles enjoined, as they find they have the ability, let no one suppose that we urge disorder. It is proper that each congregation should select or elect some of their number, best qualified, for these services. But it should always be remembered that the one who thus serves belongs to no higher class or caste than his brethren who chose him to thus minister or serve. "All ye are brethren, and one is your Master." Such a servant of the church is no more reverend or sacred than others, though if he be a very faithful and Christ-like servant he should be esteemed very highly "for his work's sake," because of loving, faithful service, but for no other reason. (`1 Thes. 5:13`.) He is not a "clergyman" in God's sight; for God recognizes no such class, and his Word authorizes no such distinction.
Whatever "authority" such a minister or servant of the church possesses, is given him; he possesses no more "authority" than the humblest of his "brethren," the entire church, any of whom has the authority of God's Word (`Matt. 28:19,20`) to declare and to do any or every thing which it enjoins, according to his talents and opportunities and the desires of his fellow-believers to be served by him. Authority to preach or otherwise minister cannot therefore be given by other ministers, or by conferences, synods, etc. Each royal priest is the peer of each other one in authority and dignity of priesthood, though in talents, intelligence, etc., and therefore in fitness, they are not all equals. The choice of one or more to specially represent and serve all, as ministers, implies, or should imply, that those so chosen have some qualifications for such service superior to others; which should be willingly and freely used for the service and benefit of all.
The tendency of intelligence has been gradually toward the recognition of this common priesthood of the church. "Baptists," "Congregationalists," and "Disciples" have recognized it more fully and more clearly than others; though some other denominations have been gradually forced by growing intelligence to permit what they term "lay-representation" at conferences, etc., though in such a manner as to make the laity feel that between them and the clergy there is a great gulf fixed.
While glad to acknowledge that Baptists, Congregationalists and Disciples approach the true idea, that the entire church is the royal priesthood and that each congregation stands independent of the jurisdiction and authority of all others, yet we beg them to consider that their theory is not fully carried out; and, still worse, that the tendency among them is backward toward centralization, clericism, denominationalism; and far worse still, that the people "love to have it so" (`Jer. 5:31`), and take pride in their growing denominational strength, which means their growing loss of individual freedom.
It is only of late that these could be called sects or denominations. Formerly each congregation stood independently, like the churches of the apostles' times, and would have resented any attempt on the part of other congregations to dictate regulations or faith, and would have scorned to be known as in any sense bound into a sect or denomination. But the example of others, and pride to be parts or members of a large and influential band of churches known by one name, and all confessing to one faith, and ruled over by a council of ministers resembling the assemblies and conferences and councils of other denominations, has led these generally into similar bondage. But above all other influences leading them backward to bondage has been the false idea concerning the authority of the clergy. The people, not Scripturally informed on the subject, are swayed much by the customs and forms of others. Their unlearned "clergymen" follow carefully and scrupulously every form and ceremony and detail suggested by their more learned clerical brethren, lest they should be thought "irregular." And their more learned clergymen are shrewd enough to see how they can take advantage of the ignorance of the others to gradually create a denominational power in which they shall be able to shine as chief lights. First, it is suggested that certain doctrines or customs are not according to Baptist or Congregational usage, and the next step is to boycott such a congregation or minister as does not harmonize with the General Association, by dropping it or him from representation in the association. This is regarded as a punishment and disgrace, and most congregations and ministers will submit rather than incur it; whereas the fact is, that there should be no such association formed. Each individual and congregation should stand free.
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