Part 1

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The Scriptures Able to Make Us Wise Unto Salvation

The Scriptures Able To Make Us Wise Unto Salvation;

Or The

Bible A Sufficient Creed.

By

F. H. BERRICK, LOWELL, MASS.

Hartford: Calhoun Brothers Steam Press. 1853.

There is no work, of human production, that contains such a variety of principles, which, when viewed as a whole, make such a complete system as the Bible. It is the great fund of knowledge. It reveals to us the mystery of creation. There we learn the character of God:--His attributes and perfection--His justice and mercy. There we learn the history of man--created as he was in the image of Him who rules the universe; endowed with intellectual powers, and moral capacity, perfect and upright--a candidate for immortality. Restrained by one command, yet acting with a free, unbiased will, we see him transcend the law of God, we hear the sentence fall from the lips of his "Maker,"--"Dust thou art, and unto dust shalt thou return." But will He leave him to his own inevitable fate? Will it be an eternal sleep? Shall that dust never be reorganized? Will Satan triumph over the "Eternal Jehovah?" We look! We listen!! We hear the announcement, _I have found a ransom_. There we see the "plan of God" developed, counteracting the influence of His rival, Satan. There we see men of the meanest condition, the smallest capacity in the eye of the world, inspired by the spirit of Him who fills immensity with His presence; revealing the fact of man's salvation, through a crucified Saviour. There we behold the most sublime truths--the most comprehensive sentiments; principles more philosophical than those of "Pythagoras"--of more moral worth, than those of "Socrates." There we see shepherds, announcing the birth of the Son of God, and listening to that enraptured strain, "Glory to God in the highest, peace on earth, good will to men." There we see the "Fisherman" called to leave his net, commissioned to cure all manner of diseases, and to preach the "Gospel, which is the power of God unto salvation, to every one that believeth." "There we admire the purest morality in the world." The "Bible" accounts for the evils entailed upon the posterity of Adam; it presents a plan, which, if believed, will ultimately free us from all the maladies consequent on the fall. There we read of the wonderful conception of the Son of God--His birth--His miracles. The fulfillment of the many predictions, connected with His first Advent; the circumstances attending His death, when "He made his soul an offering for sin;" His resurrection, His ascension, His intercession, His second coming, the judgment of the world, the resurrection of the dead, the translation of the saints, the destruction of the wicked, the establishment of the everlasting kingdom, "the restitution of all things, which God hath spoken by the mouth of all His holy prophets, since the world began."

The above are some of the items contained in this _wonderful_ book--the "Bible." And who can wonder at the remark of Paul to Timothy, They (the "Scriptures") are able to make thee wise unto salvation? "All Scripture," says the apostle, "given by inspiration of God, is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect,--thoroughly furnished unto all good works." Instead of looking to commentaries, or depending on what the _Fathers_ of the Church have said for doctrine, or making creeds for our own use; we are to _search the Scriptures_--relying on what has been spoken by the Saviour and the "Prophets," and the apostles of the Lord Jesus Christ, as the only doctrine able to make us "wise unto salvation."

But the apostle goes further, and declares, that the Scriptures are profitable for reproof; they are able to convince men of the truth, and to confound those who would deny it. Says Charles Beecher,--"This specification," viz: _for reproof_, "fairly covers the whole ground of the prevention or extirpation of error." In familiar language, the keeping the Church pure from heresy. That this is the force of the term "_Elenychon_," will be perceived by any one who will compare the "New Testament" usage on this word, and its parent verb. The Bible will not only teach truth; it will kill error. It may not kill every thing that you and I may consider error. It certainly will, when used rightly, extirpate what God regards as such; and, be it remembered, that He alone is to pass that sentence. That the Bible will have this effect, follows of course from the first specification, viz: for doctrine; for truth and error cannot exist together: they are as fire and water. The more truth is taught, the more error dies. This also follows, because the Word of God is constructed with direct reference to the cardinal errors of the human mind, by a divine reasoner, with such tremendous ability, that those errors cannot live under a conscientious study of that word. This also follows, because the Scriptures are self-interpreting, self-rectifying, self-vindicating. And the sure way of testing an error claiming scriptural support, is, call it to the spot where it claims parentage, and call in the rest of the Scripture to testify. In this way, erroneous interpretations must die, and do die. And if there be any interpretation that will not die so, then "in God's name let it live!" How foolish it is for a class of persons to get together in conference capacity, and resolve what is and what is not truth! It is assuming that which does not belong to any man, or body of men; it is a relic of the "Roman Church,"--an usurpation of the "Mother of harlots, and abominations of the earth." And notwithstanding this power has been crippled, at least in a political sense, yet, some of her relatives ("harlots") are "following in the footsteps of their illustrious predecessor," as the following will show:

_Resolved_, That the peculiarities of that theory denominated _Millerism_, together with all of its modifications, are contrary to the standards of the Church, and as such, we are pledged to banish them away."

There is nothing said about its being contrary to the Bible, but, contrary to the _standards of the Church_. This, as one writer remarks, "savors a little of the little horn."

_For Correction._--This relates to church discipline, and church government. "There is not," says Charles Beecher, "an offence against Christ, nor against the cause of Christ, whether in the church simple, or aggregate, which cannot be brought to conviction just as far, by the use of the Bible alone, as God ever intended to have it convicted; and if there be an offence which cannot be thus convicted, it is not an offence against Christ, but against a human figment, and such an offence--let it be committed." If the Bible is a sufficient rule of faith and practice, every thing used as a substitute is an innovation. We have no right to make any _tests_; all that are necessary to salvation, may be found in the Bible.

All creeds, from the Thirty-nine Articles down to the most simple, as used by Adventists, are wrong. Not that they contain no truth; but the principle is wrong. It is the same in every instance. A person, to join the Church of England, must approve of its creed;--and it is the same with some Adventists, as the following from one of our model Churches will show:

"ANY PERSON OR PERSONS WISHING TO BECOME MEMBERS OF THIS CHURCH, APPROVING ITS DECLARATION OF FAITH AS RECORDED IN THE CHURCH-BOOK, WILL MAKE SUCH WISH KNOWN TO THE COMMITTEE OR DEACON."

Now, this is an iron bedstead, sure enough. Mark! there is nothing said about the Bible, but approving the declaration of faith, as recorded in the Church-book. Where in the Bible is there any thing of this kind? Luke tells us, in Acts, that the Lord added to the Church anciently; and those added by any other than the Lord, must be tares. And again, if this idea of connecting persons with this human machinery, is a part of the gospel, why then is there not something in the Bible to support it? The example of Philip is against it. Look for a moment to this circumstance. The angel says to Philip, "Arise, and go toward the south, unto the way that goeth down from Jerusalem, unto Gaza, which is desert." He obeys the command, and as he moves toward Gaza, he overtakes or meets with the "Egyptian Eunuch." The Spirit says, "Join thyself to the chariot." He did so, and after listening a few moments, he inquires, "Understandest thou what thou readest?" "How can I, except some man should guide me?" was the reply. Then Philip began to preach to him Jesus. And as they went on their way, the Ethiopian inquires, "What doth hinder me to be baptized?" And Philip said, "If thou believest with all thy heart, thou mayest." He replies, "I believe that Jesus Christ is the Son of God." This was the test. The chariot is commanded to stand still; they went down both into the water, and Philip baptized him. And when they were come out of the water, before, as we may conclude, he had time to enter his name on a Church-book, "the Spirit of the Lord caught away Philip, and the eunuch saw him no more." There is nothing said about his joining the Church after he believed; from the fact that, _by obedience to God_, he already belonged to it. He had entered in by the door (Christ), and all who climb up some other way "are thieves and robbers." But it may be said that we must have something of this kind, because circumstances demand it. But this can be no argument in favor of it; for, if it had been necessary, the apostles would have informed us of it.

The apostle, in his charge to the Elders of the Church at Ephesus, scans the entire dispensation. It is as follows: "Take heed unto yourselves, and to all the flock over the which the Holy Ghost has made you overseers, to feed the Church of God, which He hath purchased with His own blood. For I know this, that after my departing, shall grievous wolves come in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore, watch, and remember, that by the space of three years, I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among them which are sanctified." One part of this charge is addressed to the ministry. Take heed unto thyself--or yourselves; "see that the life of God remains, and the work of God prospers in thine own soul." Take heed that thy words be seasoned with grace. Let thy conversation be upright, godly, sincere, as becometh the Gospel. It should be without covetousness: "Desire nothing more than what God has given you, and especially, covet nothing which the Divine Providence has given to another man; for this is the _spirit of robbery_." Subdue that insatiable desire for secular gain; bring it into subjection to the will of Christ; be content with such things as ye have; for He (the Lord) hath said, I will never leave thee nor forsake thee. The man of God must not be a "brawler," but quiet and peaceable. He must be no "striker," not quarrelsome; not a persecutor of those who may differ from him; for, to indulge in such a spirit, is to give our profession the lie. He must be apt to teach. "Study," says the apostle, "to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." He must be careful to teach the _whole_ word of God, regardless of the commandments, doctrine and traditions of men. In a word, he must be an example of believers in word, in conversation, in charity, in spirit, in faith, and in purity. And thus, in keeping himself by the assistance of God's grace, he is prepared, in the second place, to take heed unto the flock, over the which the Holy Ghost hath made him an overseer; to feed the Church of God. Mark! the man of God is to feed the Church--not to legislate. He is to give them (the Church) "their portion of meat in due season."

The apostle anticipated the fact, that a class would arise, which he denominates wolves, not sparing the flock. One characteristic feature of this class would be, a disposition to lord it over God's heritage. The seed had already been sown. Some had become carnal. There was a "Diatrephes," who loved to have the preëminence, viz.: "lord it over God's heritage." And there has been many of these "Diatrepheses," clear down to the present time. Look at the Bishops of Jerusalem, Antioch, Rome, Constantinople, &c., striving for the mastery; till finally the Bishop of Rome succeeded, trampling under foot all others, and then rearing a mighty fabric, and taking his seat in the temple of God, showing himself that he was God. But we must remember that this was not done in one year, or one century. It was like the leaven in the measure of meal--a gradual work. The deviation was so small at the first, as not to be noticed. The professed Church were imperceptibly assimilated into the same spirit; like priest, like people. Like the car loosed from the train on a downward grade:--at first it moves so gently, no fears are entertained--how little will it take to stop it, is the feeling that pervades the mind of the passengers; each one feels secure. It gathers strength--its velocity increases--the brakes are applied; but it is too late! In turning a curve, the track spreads, and both car and passengers are precipitated into the gulf below. How completely this illustration covers the ground! The professed Church, becoming cold in her affections, indulging a self-confident spirit, disconnecting herself by her legislative acts from the Great Head of the Church; went back, step by step, till finally she fell into the yawning gulf of apostacy, "The making of an authoritative creed, to which the clergy were compelled to subscribe, was the first step; the absolute prohibition of the Bible to the people, was the last step. The difference between, was only the growth of the principle. For the right to dictate what a man shall find in the Scripture, and the right to dictate that he shall find nothing, are one." Making creeds is the first step in apostacy; yea, more, it is evidence that the person or persons are already backsliden.

It may be remarked, that those who make creeds are honest. True: but no more so than those Bishops who met at the "Council of Nice," A.D. 325, "and fully settled the doctrine taught in the word of God, banished Arius into Illyria, and compelled his followers to subscribe." Honesty is no evidence that the thing is right. The "Inquisition" was honest in delivering over her victims to the civil arm; yet, who but a Catholic would approve of such God-hating work? It may be remarked that, there is a difference between the synods of Nice, Chalcedon, &c., and those of the present time. True; but what is the difference? _Ans._ The same as between the Anaconda of Ceylon, and the smallest serpent that crawls the earth. The former has power to destroy a person in a moment; the latter, not having the power, yet possessing the disposition, shows, by running out his little _forked tongue_, what he would do if he could.

"The apostolic churches, during the whole of the first century, had no creed but the Bible." And to urge creed-making as necessary because of a change of circumstances, is to insult God, and it is an imposition on Jesus Christ. The Lord knew all about the adverse circumstances, the fiery trials through which the Church must pass. He told the disciples, "that in the world they should have tribulation." "Verily, verily, I say unto you that ye shall weep and lament." In this language, He scans the history of the Church, clear to the end. But nothing like authority or lenity is given for creeds, or any of this human machinery. The Apostle Paul informs the Church, that men "would arise, speaking perverse things, to draw away disciples after them." And if ever an opportunity offered itself to instruct the Church in relation to this matter, it was at this time. But not a single word is said from which we can gather any thing of this kind. It is as follows: "And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up." No intimation here of creeds or compacts. And if men will not stand without this miserable man-made stuff, the quicker they fall, the better.

But it is not only so with creeds, but every organization and compact, separate from the word of God, is of the flesh. But as there are many reasons urged in favor of creeds and compacts, we may perhaps now, as well as any time, call them upon the stand in this connection. And--

1st, It is said they had churches in the apostles' day. True; but the term Church, as Adam Clark says, simply means an assembly or congregation, the nature of which is to be understood from connecting circumstances. Wherever the believers assembled, there was a Church. Hence we read of a Church at Ephesus, Corinth, &c. Sometimes the term _Church_ includes the entire company of believers in every age of the world, as may be seen by looking at the following passages: Eph. i. 22; v. 24, 25, 27; Col. i. 18, 24; Acts xii. 28. Hence the remark, that they had churches in the apostles' days, is no argument in favor of the present existing compacts. There is no intimation that they had articles drawn up on paper, to which they subscribed. We go further:--There is no evidence that they had a record of names; and, however innocent this may seem to be, we regard it an innovation. But,

2d, It may be remarked that, by being banded together, we can watch over each other. But we can watch over each other without these bands; and if we are living and acting in the fear of God, we shall love each other sufficiently well to reprove, rebuke, and exhort with all long-suffering and doctrine. And in _this_ way, we shall "lift up the hands that hang down, and the feeble knees; and, making straight paths for our feet, that which is lame will not be turned out of the way." This is a duty we owe to all the Church; and were it not for these sectarian pens, we could _speak_ the truth to all the Church. We could watch over each other in love--the only _true_ bond of union. And thus, in loving God with all our hearts, and speaking the truth in love, "we shall grow up into Christ, from whom the whole body fitly joined together, and compact by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."

3d, _It keeps out wicked men_.--This is a most palpable falsehood. The history of all the past is against it. The Church, in every age since the apostles' time, hath been troubled with wicked men. The Saviour taught His disciples that, "the wheat and the tares should grow together until the harvest." "And He whose penetrating glance could trace its progress through the succession of ages, by this significant parable, in which He represented its condition, (Matt. 13,) and proclaimed, that it would consist, according to its earthly composition, of a mixture of true and false members;" "He reserved the public sifting and separation of this mass of men, so different in their dispositions from each other, to his final judgment alone." "He" has blamed that hasty and intemperate zeal of man, which, while it would separate the tares and the good seed before the proper season comes, is apt to pull up the hidden seed of the wheat with the tares. A great majority of the professed Church, at the present time, notwithstanding their organizations, are as corrupt as was the Church in the dark ages. But,

4th, _It keeps out heresies_.--If this be so, why did not the apostles keep out heresy? For we are told by some, at the present time, that they had creeds and compacts? There were some in the apostles' time who believed in circumcision. He, the apostle, inquires of the Galatians, Who hath bewitched you, that ye should not obey the truth? In writing his fifteenth chapter to the Corinthians, he inquires, "Now, if Christ be preached that He rose from the dead, how say some among you there is no resurrection of the dead?" These were fatal errors. Again, we inquire, If, by being organized, the Church can keep out heresy, why has not the Church kept it out? There never was a time when there was so much heresy, corruption, and wickedness as at present. Hundreds of professed Christians deny the personal coming of Christ: they teach that persons, when they die, go immediately to heaven; that people have immortal souls; that the spirits of men, after they are dead, return to this world; and that they are peeping, rapping, and muttering, which, by the way, is a _legitimate fruit of the Immortal soul theory;--a counterpart of that lie of Satan_--"THOU SHALT NOT SURELY DIE." These, together with the idea that heresy may be kept out by human machinery, are some of the leading errors of the age. But,

5th, _The ministry is supported_.--I am thinking this is about the main thing, after all. The loaves and fishes, with the great mass, are the thing. Did not the Apostle Peter anticipate the fact that such a class of persons would arise, when he exhorted the elders to take the oversight, not by constraint, but willingly; not for filthy lucre, but of a ready mind? The question with the great mass is not, where can I do the most good?--but, where can I get the best pay? The loudest call, is where there is the most money. These facts are so well known, as not to require any thing but common observation to demonstrate their truthfulness. But,

6th, _To know who_ WE _are_.--Satan's course, from the commencement, has been a most artful and cunning one: it has been the very business of his existence, when he could not get people to renounce the truth altogether, to make them believe it possible to improve a plan which God, in His infinite wisdom, has devised for the welfare of mankind.

The "Jews" (as their history assures us) at first were willing to be directed by the Almighty; but by and by, they thought themselves capable of legislating: and being puffed up in their minds, and having their foolish hearts darkened, they rejected the Lord; and then coming to Samuel,--Their plea--O how specious, how reasonable!--"Behold thou art old, and thy sons walk not in thy ways; now make us a king, to judge us like other nations." They entertained fears, undoubtedly, that after Samuel's death, which was approaching, they should be puzzled to know WHO WE ARE. This very idea led David to number the people, contrary to the command of Jehovah. And how often it has been done since that time, to gratify a foolish heart, and a vain ambition! Would it not have sounded curious enough to have heard Paul say to Timothy, "Timothy, we must ascertain, _who_ WE _are_?" And would not the young disciple, if it was possible for him to fathom it, (for it is a vague term) replied by saying, "You told the Phillippians that we were the circumcision, who wanted our names in the Church book? no; that we were the circumcision, who want to legislate? no: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."