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(5–6) (5.) Granted that at this day many of the membership of The Church [Protestant Episcopal] are proud of their age; that they look with reverence at its honors and worldly trappings; and that the "little flock" may not get its rightful food, and may even be ministered to by "wolves"—this does not alter the fact of the Divine appointment of the institution.

(6.) Wesley tried to keep his hot-headed followers in The Church and reform IT. And this is our right and privilege. But this has never been done—and this is the starting point.

(7.) Simple ordering out, does not improve the matter. The little flock must be organized—and until you, MR. RUSSELL, have something better to offer them, modesty should indicate a different course. Very Truly Yours.

WM. M. WRIGHT.



The above, from a Brother in Christ who has not long been a reader of the TOWER, but who has been greatly blessed by the reading of MILLENNIAL DAWN, VOL. I. as previous letters show, is well stated; and as its answer may be of interest to many of our readers, we give it space. We have numbered the paragraphs so as to simplify our answer, the numbers of which correspond or relate to the above.

(1.) Our brother has well chosen his terms, calling the early churches "associations," rather than "organizations;" for they were merely associations, not bound and fettered by creeds and traditions, as the organizations or systems of to-day are. These associations bound themselves only with love and truth, and were just such as we have to-day, and generally small, their usual meeting places being private dwellings or rented upper rooms. (Philemon 2; Acts 20:8; 28:30,31; 1:13; Mark 14:15.) In no respect did those early associations or gatherings resemble those of Babylon, "mother" or daughters, to-day. Neither in size, in worldly place and honors, in forms and ceremonies, in display of dress, in choirs, nor in a titled and salaried "Clergy," was there any resemblance whatever. The "first love" and "first works" are gone long since, except among the few outside of Babylon. Yes, the early "associations" were blessed of God; and all of like spirit, even though only twos or threes, who have since associated in the name of the real Head and Master, and under ruling of His Word alone, have also been blessed.

(2.) We cannot admit that those early associations, good as they were, have been the means of bringing down the truth to this day. On the contrary, they had nothing to do with it: they gradually lost their first love and first works, and their liberties, and became subject to ambitious leaders and teachers, finally drifting into that great system of error so conspicuous in Revelation, called "Babylon," "The Mother of harlots." "The Mystery of Iniquity." On the contrary, the Lord himself, through his Word written by his inspired Apostles and Prophets, has been the means of handing down the truth. What came from Babylon's streams has been foul with errors and traditions of men,—the more direct the more foul—and the only draughts of pure water have been given to the church by messengers whom God has from time to time raised up, who dipped directly from the fountain—the Word of God. These have in nearly every instance been raised up outside of organized Babylon among the associating believers; or if inside and faithful, God drove them out. Such were Huss, Wyckliffe, Zwingli, Melancthon, Luther and others.

(3.) We are well aware that about the third century, the "Mystery of Iniquity" whose spirit was already working in Paul's day, began to rise in influence and power, and triumphed over the more slowly developing "Mystery of God" (the little flock). We know that this great, grand, powerful, organized, false church persecuted the dissenters, who protested against her errors, until she was intoxicated with her success, (Rev. 17:6.) and deceived all nations, and gained their support. This continued until her worldliness and devilishness became apparent to all except the blind, and forced the less corrupt of [R984 : page 6] nations and individuals to leave her bosom, protesting against her open errors and crimes. Such a seceding and protesting branch, split off and took root in England and still flourishes, with fewer of the vices, but many of the errors of organization and tradition inherited and still injuriously retained—The Protestant Episcopal Church of England.

We are aware, too, that the "Mystery of Iniquity" has a "clergy" upon which she confers certain powers and honors; but we do not know of any such class with such powers in the early associations. The only ones recognized as having special authority were the Apostles, whose teaching the true church has always had, and consequently never needed popes claiming to be "Successor of St. Peter" in authority. The Apostle Peter needed no successors, and in his epistles opposes these would-be successors and their errors.

This self-authorized and self-organized clergy, called by each other, and ordained by each other, do slightly resemble the Levitical priesthood; but our Lord was not of that priesthood, nor was he called nor ordained like unto either these or those. [See "The Melchisedec Priesthood" in June TOWER.] Instead, therefore, of considering this system of Clergy a divine arrangement, we consider it the reverse, a delusion and snare of the devil, by which the simplicity which is of Christ has been destroyed, and the development of the saints in that great system has been greatly hindered. Our Lord recognized no separate "clergy" class, but said, "All ye are brethren;" (Matt. 23:8) and all the brethren were to exhort one another and stir up each other's pure minds in remembrance; all the brethren were to seek ability to prophesy (teach publicly), and all were surely to be living epistles of God ready at all times to give a reason to every inquirer, of the hope that was in them. (1 Thes. 4:1; 1 Cor. 14:1,31,39; 2 Cor. 3:2; 1 Pet. 3:15.) And these instructions the early Christians followed, and all preached.—Acts 8:4; 11:19.

The "clergy" of the nominal church was not organized as a priesthood, or system resembling the Levitical priesthood, by the apostles, nor until the fifth century, as saith the historian:—

"With the fifth century the church strove more and more to perfect her outward temporal form as Roman Catholic, a theocratic institution. The conception of the church as a community of the saints is now lost. The priestly order are the rulers, the laity are the ruled—the clergy, as ecclesia representativa hold unconditional preferment, and form a hierarchy. The prominent peculiarity of the mediaeval church is its purely clerical character. The rigid distinction between the secular order and the spiritual, is marked by the external appearance. Clerical dignity and power are signified by a peculiar costume which varies with the rank of the office."*
 * Herzog, Vol. I., page 678. The same historian says again:—

"This much is certain, that in the time of the Apostles, about the middle and even towards the close of the first century, there was no external union of all the churches, no ecclesiastical establishment, no visible headship with an ecclesiastical centre. Of 'the Church' in the later sense of the word, there was yet no conception. There was one holy mystical body of Christ—one great Church organism, hidden however from the world, having Christ for its soul, and by His Word and Spirit assured of future perfection and glory. And still, there were many local communions, made up of those who were believers, having a nucleus of true disciples [saints] but exposed to worldly influences, and soon embracing a mixture of genuine believers with nominal members and backsliders. These separate churches [congregations] were not connected by any external bond, but only by the instinct of brotherly love, and the tendency to mutual fellowship."

Under the head of Episcopacy, McClintock and Strong's Cyclopaedia very moderately says:—

"This change in the mode of administering the government of the Church, resulting from peculiar circumstances, may have been introduced as a salutary expedient, without implying any departure from the purity of the Christian spirit. When, however, the doctrine is (as it gradually gained currency in the third century) that the bishops are by divine right the head of the Church and invested with the government of the same; that they are the successors of the Apostles and by this succession inherit Apostolical authority; that they are to be the medium, through which, in consequence of that ordination which they have received merely in an outward manner, the Holy Ghost in all time to come must be transmitted to the Church—when this becomes the doctrine of the Church, we certainly must perceive in these assumptions a great corruption of the Christian system. It is a carnal perversion of the true idea of the Christian Church."

Notwithstanding the errors of many well-meaning men in forging, out of their ideas of faith and forms, chains and fetters, which have greatly hindered many of their no less honest and able successors in the Christian pathway, it is still a fact that the church ("whose names are written in heaven," "the sanctified in Christ Jesus") has been perpetuated by God, begotten of him by the spirit of truth, through the word of truth (James 1:18), and neither created nor perpetuated by the hands of bishops.