The Scriptures able to make us wise unto salvation

by F. H. Berrick

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."