Title: The Scriptures Able to Make Us Wise Unto Salvation - Or the Bible a Sufficient Creed
Author: Berrick, Francis H.
Language: English
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           The Scriptures Able to Make Us Wise Unto Salvation



          The Scriptures Able To Make Us Wise Unto Salvation;


                       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."

Ye, says Christ, "are my friends, if ye do whatsoever I command you." In
order to answer this question fully, we must, in the first place, answer
one that comes before it--one that is primary, viz: Do we love God with
all our hearts, and our neighbour as ourselves? Do we live up to all the
commands of God? Are we conformed to His moral image? Is it the business
of our lives to do all that God has commanded? Are we believing all the
truth, and living up to all the light we have? If so, WE ARE Christ's;
and being Christ's, WE ARE "Abraham's seed, and heirs according to the
promise." It is not strange that the nominal Church should lose her
identity. But when we hear Adventists inquire, _Who we are_, it comes
with an ill grace. It sounds so silly. What! have we been engaged in
this glorious cause fourteen or fifteen years, and never learnt, _Who we
are_? What does all this mean? Why this effort on the part of some to
organize, and bring in all the Advent bands, and unite them in a
compact? Does this look like a confident, unwavering faith in the speedy
coming of Christ? Did we not deny, years ago, this miserable work of
forming ourselves into a sect? Hear the _Advent Shield and Review_, for
Jan., 1845, vol. I. number 2, page 198. It speaks the language, I will
venture to say, of the great majority of Adventists. Here it is:

"BUT ADVENTISTS HAVE NO WISH, NO INTENTION, NO NEED OF CONSTITUTING
THEMSELVES INTO A DISTINCT BODY."

How is the foregoing to be reconciled with the efforts of some at the
present time, unless there has been a mighty change? It may be remarked,
that circumstances have driven us to adopt this course. But what are the
circumstances? Is it because of impostors, or heresy? And do we expect
to be free from these by associating ourselves together in this way? We
did not feel the need of any thing of this kind in forty-two and three:
Our hearts were united in the bonds of love; and if this bond has been
severed, instead of fixing up something as a substitute--something that
is contrary to the word of God--we should, by preaching the simple
truth, remove the cause, and "nature" (Grace) "would work its own cure."
But no; we must have our creeds, our organizations, our conferences, and
our delegates to those conferences. And then, having ascertained, WHO WE
ARE, we are prepared to act. But act how? Why, we can "shear off the
troublesome thinkers."

But it will be remarked that this is not the design, and that it is
wrong to judge our brethren in this way. But we may remark that it is so
already--the mystery of iniquity doth already work. The very design of
organizations, in the common acceptation of that term, and also of
creeds, is to proscribe individual liberty; they are opposed to free
action. It will not do for a man to act in accordance with the
commission, "Go ye into all the world, and preach the Gospel to every
creature." No, he must preach to our party--to our people. To illustrate
this principle, we quote the following from the life of Lorenzo Dow:

    "A Preacher from America, whose name is Lorenzo Dow, travelled
    lately in Ireland, without any official recommendation from the
    American Conferences, or any of the rulers in that connection, and
    yet professing himself a friend of the Methodists. What judgment is
    it expedient for this conference to pass concerning the conduct of
    that man?" "_Ans._ WE ARE MOST SINCERE FRIENDS TO RELIGIOUS LIBERTY;
    but we consider ourselves called upon to inform the public, that Mr.
    Dow has no connexion with us, nor did he receive the least
    permission or encouragement from the conference to travel through
    Ireland as one of our body, or as one of our friends; and we are
    determined, that if he returns to this country, none of our
    preaching-houses shall be opened to him on any account." Again,
    "letters of falsehood and lies, to set the government to sacrifice
    an individual on the altar of tyranny, because he goes so
    independent of the BISHOP'S POWER; and others will" (do) "hatch from
    the same nest, &c. &c."... "Better one suffer than many. If he is
    innocent, we must use POWER, and make an example of him. What for?
    As a warning to others not to dispute our power, which, if right,
    _we_ have by Divine delegation, to enforce, 'MORAL DISCIPLINE!'"

The question is not, what does Christ require?--but, what says the
bishop? Now, we would say nothing, but for the fact, that the same
principle is developing itself in our own ranks. This _miserable_ creed
system is now exerting upon Adventists an unsuspected, but tremendous
power against the liberty of the gospel.

It is stealthily creeping upon us. May God unscale our eyes, before we
get entangled in the meshes of the net of the Devil! "It is true, each
denomination says, we inflict no penalty; we only decline to receive
into our ranks one who does not agree with us. And this is so specious,
it sounds so reasonable, that it might deceive the very elect. But it is
the most consummate stroke of infernal craft, and doubly distilled
Jesuitism. It is like Rome handing over the victims of the Inquisition
to the civil arm, charging it to do them no harm, and then piously
lauding her own lamb-like disposition. It is true, the denominations do
not do the candidate any harm; they only leave him to his inevitable
fate." But it may be remarked, that it is of no use to say any thing
about it; and should the individual lift his warning voice against it,
he is accused of having a hard spirit--of opposing somebody. But we wish
it distinctly understood, that we are not at war with persons, but
principles; not with men, but measures. We wrestle not against flesh and
blood, but against principalities, against powers, against the rulers of
the darkness of this world, against _spiritual wickedness in high
places_. We are opposed to these religious combinations, because we
believe they are opposed to God and His cause.

To give this idea more perfectly, we submit the following extract from
the pen of Br. J. V. H. (_Advent Herald_, September 18, 1844,) headed,
"APOSTOLIC EXAMPLE FOR OUR COURSE."

    "And he went into the synagogue, and spake boldly for the space of
    three months, disputing and persuading the things concerning the
    kingdom of God. But when _divers_ were _hardened_ and BELIEVED NOT,
    BUT SPAKE EVIL OF THAT WAY BEFORE THE MULTITUDE, he departed from
    them, and SEPARATED the disciples, disputing daily in the school of
    one Tyrannus.--_Acts_ xix. 8, 9. "It was not until _divers were
    hardened_, and spake evil of _that way_ (the Lord's coming) _before
    the multitude_, that the brethren were moved to come out, and
    separate from the Churches. They could not endure this "evil
    speaking" of the "evil servant." "_And the Churches that could
    pursue this course of oppression_" and "evil speaking" "towards
    those who were looking for the blessed hope, were to them none other
    than the DAUGHTERS of MYSTIC BABYLON. THEY SO PROCLAIMED THEM, AND
    CAME INTO THE LIBERTY OF THE GOSPEL. And though we may not be all
    agreed as to what constitutes Babylon, _we are agreed in the_
    INSTANT _and_ FINAL SEPARATION _from all who oppose the doctrine of
    the coming and kingdom of God at hand. We believe it to be a case
    of_ LIFE and DEATH. It is DEATH _to remain connected with those
    bodies_ that speak lightly of, or oppose, the coming of the Lord.
    _It is_ LIFE _to come out from_ ALL HUMAN TRADITION, _and stand upon
    the word of God, and look daily for the appearance of the Lord. We
    therefore now say to_ ALL _who are in_ ANY WAY _entangled in the
    yoke of bondage_," "Come out from among them, and be ye _separate_,
    saith the Lord, and touch not the unclean thing, and I will receive
    you, and will be a Father unto you, and ye shall be my sons and
    daughters, saith the Lord Almighty."--2 Cor. vi. 17, 18.

    AMEN and AMEN.

2d, These "creeds" and compacts are opposed to free speech. One great
object of creeds is a union of sentiment. Hence, when a man joins any
one of the various denominations, the creed is presented, or the
question asked, do you believe so and so? Should he dissent in some
particulars, yet being an influential or wealthy person, he may join by
promising he will not agitate the points of difference. But let us look
at another case. Here is a minister--and, by the way, there has been
many of them--who embraces the truth of the Lord's speedy coming; it is
as fire shut up in his bones; he comes with the joyful intelligence
before his congregation, and in the fulness of his soul he preaches that
truth, which is the power of God unto salvation to every one that
believeth; and in less than one week he is waited upon by the bishop, or
the committee, or peradventure, he receives a line through the office,
informing him he must desist, for it is contrary to the _standards_ of
the Church, and as such, we ("Elders," "Bishops" and "Deacons") are
pledged to banish it away. If he persists, he must be admonished. If he
continues to act the part of a man and a Christian, turn him out--"yes,
shear off the troublesome thinkers, and sing stagnant hallelujahs."

But we may come nearer home. How often we hear it remarked, "Don't say
any thing about the sonship of Christ--the sleep of the dead--the
destruction of the wicked; for, if you do, you will hurt somebody's
feelings!" Yes; we have men among us who have declared, that these
questions shall not be preached in their pulpits. But the question may
be asked, "Have we not a right to say what shall, and what shall not, be
preached in our pulpits? and shall we not use our utmost endeavors to
keep the Church pure?" Well, now, this looks very reasonable, and were
it not for the history of the past, we might regard it as being very
innocent. But we look to the "council of bishops," who met A.D. 325:
they acted from a conviction, that it was their prerogative to say what
should be preached: and by this act, though honest and sincere, they
were the unconscious tools, in the hands of the devil, of begetting a
child, which ultimately proved itself to be, the "MOTHER of HARLOTS and
abomination of the earth." May the Lord help us to be free, and preach
our sentiments! "For he's a freeman whom the truth makes free, and all
are slaves beside." But,

3d, _The few act for the whole_.--Look to the history of the Christian
Church--the Council of Nice, Chalcedon, &c. Who acted in these
conferences? _Ans._ A few bishops. They got together; resolved that they
were the Church, or its representatives; made creeds, and then imposed
them on the flock. This has been the policy of Rome; for hundreds of
years her Popes and Cardinals, Bishops and Priests, have been humbugging
the people, hurling their anathemas at a Luther and a Cranmer. Why is
this? _Ans._ Because they dared to dissent from the decrees of those
councils. But we do not stop here; that spirit, or desire to lord it
over God's heritage, which characterized the councils of Rome, has been
transferred to the various synods of our time. It is often the case,
that a few persons get together, take into consideration the _wants of
the cause_, as they call it, reduce them to one or more propositions,
and then bring them before the meeting. Perhaps one of this number makes
a motion, and another of them seconds it; it is accepted, then adopted
by the votes of ten or a dozen, more or less; half of whom are the very
persons who concocted it. It is then blazoned abroad, and O! what a
bluster! When the merits of the case are known, it reminds one of the
fable, "The mountain laboured, and brought forth a mouse."

4th, _It evinces a want of faith and confidence in God_.--Creeds are
never talked of, until persons begin to grow cold in their minds. "The
Church, during the whole of the first century, had no creed but the
Bible;" but when she departed from the simplicity of the Bible, and lost
her faith in God, then she began to legislate.--They (the church) felt,
as many express themselves at the present time, that we must keep the
Church together. Yes, and here was, and still is, the very trouble: WE
MUST DO IT. This is not our work; it belongs to the Great Head of the
Church; and if we had faith and confidence in God, and in His word, we
should be willing to let Christ do His own work. Every effort to keep
the Church together by making creeds, is an innovation.--There were
divisions in the apostles' day, and there have been divisions in every
age since that time. Every effort on our part to steady the Ark, when
such effort has not been put forth in accordance with the plan of God,
has been frowned upon by the Almighty. It is often the case that those
who seem to have so much anxiety, and manifest so much zeal to hold and
to "build up the cause," as they are pleased to term it, are, when the
truth is known, trying to build up themselves. While it is our duty to
do all we can, under the blessing of Heaven, to promote the welfare of
the cause with which we are associated, we must be careful not to
indulge a thought that its prosperity depends upon our feeble efforts:
for _it_ will live, whether we do or not. Christ stands at the helm,
and, if we abide in the ship, we shall be safe. But the creed-power, or
"organizations," in the common acceptation of the term, are not only
opposed to free action--free speech--But,

Lastly, _It is the most effective means to destroy souls of any thing
that was ever brought into existence_. The professed church to-day
stands just where the Jews did eighteen hundred years ago; and the
language of Christ, as addressed to the Pharisees, is applicable to the
various denominations: "But woe unto you, Scribes and Pharisees,
hypocrites! for ye shut up the kingdom of Heaven against men: for ye
neither go in _yourselves_, neither suffer ye them that are entering to
go in." Fine meeting-houses, costly pulpits, and a ministry that will
please itching ears, are the things with the great mass. They are guilty
of turning the Lord out of doors, for they have rejected His truth.
"Ichabod" is written on these pleasant palaces. The great majority of
the ministry are dumb dogs, lying down, loving to slumber; yea, _they
are_ greedy dogs, _which_ can never have enough, and they are shepherds
that cannot understand: "they all look to their own way, every one for
his gain from his quarter." They are turned unto fables. "They love the
praise of man more than the praise of God."

The great mass have corrupted their way; but yet there are a few who are
honest, and would believe if they could hear, and they could hear, if it
were not for these SECTARIAN PENS. They (the few) are famishing; they
die for lack of knowledge.

Well, now, to take one step towards adopting a system, the perfection of
which leads to such _damnable results_, must be a _departure_ from the
simplicity of the truth--a recreancy to the cause which, in the end,
will be more _baneful_ than beneficial.

Some of those who want a record of names would shudder at the idea of
being connected with such a system as that referred to above; and yet,
in ninety-nine cases out of a hundred, this is the result where the
first step is taken. We say, therefore, to all, "Beware of the first
step! Do not give your influence in favor of such a wicked system, lest
you be taken in a snare! If you are in any of these sectarian pens,
leave them at once; for they, like Korah, Dathan, and Abiram, are soon
to sink into the pit. Those that are being formed by Adventists, are no
better than other denominations. In some respects they are worse."

There are men among us, preaching brethren, whose moral and religious
characters are unimpeachable--men of sterling worth, and of marked
ability; yet, because they view matters somewhat different from some
others, or because they will not be restricted to preach wholly to our
party, they are disfellowshipped; they are whispered to be _unsafe_,
_unsound_, _heretical_! But some may say, that it is of no use to expose
our brethren;--ah, to hold our peace would be to follow in the same
track--to adopt the same policy of an apostate church. We wish our
brethren to know, both far and near, that this is the policy of some at
the present time. We have nothing to say against men, but against their
courses and their measures. Let every Adventist, who wants to be free,
beware of this _human machinery--these sectarian pens_--this last effort
of Satan to destroy souls. We cannot help but exclaim, in the language
of a "celebrated writer:" "Oh, woful day! Oh, unhappy Church of Christ!
Fast rushing round the fatal circle of absorbing ruin! Thou sayest, 'I
am rich, and increased in goods, and have need of nothing;' and
_knowest_ not that thou art poor, and miserable, and _blind_, and
naked!" We have said, and we repeat it again, there is no need of any
creed but the Bible: we have learned that it is a sufficient rule of
faith and practice: it is the best discipline we can have: and I will
venture to say that, in ninety-nine cases out of a hundred, all
difficulties can be settled, if we follow out the rules given by Christ
and His apostles. Let us hear the Saviour speak: "Therefore, if thou
bring thy gift to the altar, and there rememberest that thy brother hath
aught against thee, leave there thy gift before the altar, and go thy
way; first be reconciled to thy brother, and then come and offer thy
gift."--Matt. v. 23, 24. Again, we read, "And when ye stand praying,
forgive, if ye have aught against any: that your Father also which is in
heaven may forgive you your trespasses."--Mark xi. 24. "Moreover, if thy
brother shall trespass against thee, go and tell him his fault between
thee and him alone: if he shall hear thee, thou hast gained thy brother.
But if he will not hear _thee_, _then_ take with thee one or two more,
that in the mouth of two or three witnesses every word may be
established. And if he shall neglect to hear them, tell _it_ unto the
Church; but if he neglect to hear the Church, let him be unto thee as an
heathen man and a publican."--Matt. xviii. 15-17. The apostle says, "And
if any obey not our word by this epistle, note that man, and have no
company with him, that he may be ashamed; yet count him not as an enemy,
but admonish him as a brother.--2 Thes. iii. 14, 15.

The above, together with many more scriptures that might be quoted,
involves the principle on which brethren are to settle their
difficulties. And when the professed Church of God, instead of urging
the necessity of abiding by the above principle, departs from the Lord,
by appointing committees to settle the differences between brethren,
they are guilty of the most audacious folly. If difficulties cannot be
settled by this rule, nothing will settle them but the final judgment.

We say, then, in the language of Beecher, "Away with false policy! Rally
around this central principle, look to the Lord, and you are
impregnable." The waves of the coming conflict, which is to convulse
Christendom to her centre, are beginning to be felt.

The deep roarings begin to swell beneath us. All the old signs fail. God
answers no more by Urim and Thummim, nor by dream, nor by prophet. Men's
hearts are failing them for fear, and for looking after those things
that are coming on the earth. Thunders mutter in the distance; winds
moan across the raging bosom of the deep; all things betide the rising
of that final storm of Divine indignation, which shall sweep away the
vain refuges of lies. When the Lord shall cause His glorious voice to be
heard, and shall show the lightning down His arm, with the indignation
of His anger, and with the flame of devouring fire; with scattering, and
tempest, and hail-stones; in that day, what shall save us? For judgment
will begin at the house of God. What shall be our defence? Put your
trust in Him whose eyes are as a flame of fire--on whose head are many
crowns--who is clothed with a vesture dipped in blood--whose name is
called "THE WORD OF GOD!" He who is to come down, and tread upon the
high places of the earth, trampling His enemies in the dust, destroying
the works of Satan, breaking up all these compacts which are opposed to
His truth, establishing his everlasting kingdom, which is not to be left
to another people, but which is to break in pieces all other kingdoms,
and it shall stand for ever. Even so, Lord Jesus! Come quickly!--AMEN.

F. H. B.

           "THE pure testimony put forth in the spirit,
              Cuts like a sharp two-edged sword,
           And hypocrites now are most sorely tormented,
              Because they're condemned by the word.
          The pure testimony discovers the dross,
          While wicked professors make light of the cross,
          And Babylon trembles for fear of her loss.

           "A battle is coming between the two kingdoms,
              The armies are gathering round;
           The kings of the earth and the lamb that was slain,
              Will come to close contest ere long;
          Then gird on your armor ye saints of the Lord,
          And he will direct you by his living word,
          The pure testimony will cut like a sword."



Transcriber's Notes:

Missing or obscured punctuation was corrected.

Typographical errors were silently corrected.

Spelling and hyphenation were made consistent when a predominant form
was found in this book; otherwise it was not changed.

Text in italics is enclosed by underscores (_italics_).





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