Salvation by Faith Versus Salvation by Works
By Francis M. Wilcox
THE external forms of religion are necessary to the proper order and organization of the church of God, but they should never be regarded as a means of salvation. When they take the place in the mind of the believer of that inward work of grace which must be wrought in the heart, then they become a curse rather than a blessing. Formalism the Bane of the Church
The danger of trusting in the externals of religion has threatened the church in every age. It was the bane of the Jewish church. They trusted to the observance of ordinances and forms rather than to the operation of the Spirit of God in their lives. It was against these carnal ordinances, these traditions of men, these outward forms and ceremonies, that Christ and his apostles repeatedly warned the early Christian church. The baneful influence of this trust in the letter and form of religion is seen in some of the great churches of the present day. By their magnificent edifices, enchanting music, gorgeous processionals, formal ritualism and liturgies, and other external forms and ceremonies designed to attract the eye and enchant the ear, multitudes are drawn to these great religious organizations. But it must be confessed that in direct proportion as the external forms have been exalted, vital Christian piety has ebbed; and in the logical evolution of this decadence, substitutes have been provided for the exercise of that Christian activity which marked the lives of the early gospel believers. The church today makes much of its great philanthropies, its social service work. We read of the departmental church engaged in the carrying forward of great enterprises for the social, physical, political, and spiritual uplift of the world. But we find that these activities have largely supplanted that personal missionary activity which Christ designed should constitute the very life of every believer. It is easier to do missionary work by proxy than to engage in it personally. Icabod might be written over the door of many a professed Christian church at the present time. The glory is departed. The divine Shekinah has been withdrawn. The living, personal faith in the crucified and risen Lord has given place to trust in creeds and forms and externals. Will the Seventh-day Adventist Church succumb to these subtle influences which are operating in the great Christian world? Are we drifting away from simplicity into formalism? We do not apprehend, of course, any danger of this denomination’s ever patterning after the great churches around it in adopting their ritualistic rites and ceremonies. But, while rejecting some of these forms, and while even crying out against them as perversions of the gospel of Christ, will we violate the principle involved, by trusting in our own activities or in the material progress of this movement for salvation in place of the Lord Jesus Christ? We are doing much as a denomination in the evangelization of the world, but we cannot trust in these accomplishments for salvation. We are giving more per capita for foreign missions than any other denomination, and we ought to do it. If ever there was a movement in this world or a message of God in any age which should stir his people to activity and lead them to devote their all to his service, it is this work in which we are engaged. Instead of doing less we should do even more; but let us remember this, that in Christian benevolence we cannot find the salvation of God. We cannot buy a home in his kingdom by the payment of tithe nor by our gifts to foreign missions. If we could, then indeed were a premium set on the possession of worldly wealth rather than on the heavenly riches. We should scatter our books and tracts and papers like the leaves of autumn. We should engage in this work joyfully, as an expression of our love in being allowed to do something in the service of the One who has done so much for us. But let us remember at the same time that we cannot earn a home in the kingdom of God by the selling of books. Indeed, if that were true the talented worldly salesman could go out perchance and purchase a greater reward than the humble, faltering child of God. The Spirit of Commercialism
In dealing with some of our great enterprises, with our institutions involving such large investments, and particularly in struggling with the great debts which, by the help of the Lord, we are so successfully reducing at the present time, there is danger that a spirit of commercialism will enter our work, and we come to feel that religion consists in raising money, in putting through great financial enterprises, in material success. If we shall come to reason in this way, then will God blow upon our efforts, and this splendid organization established in his providence, and which he has given us for the orderly prosecution of this work, will become a curse rather than a blessing. Intellectualism Not to Supplant Spirituality
We are in hearty sympathy with the principles of true higher education. We believe that the educational standard of our workers in every department of this cause should be raised as fast as possible. We approve of the definite lines of instruction and of the set courses of study which are provided by our schools. We would that every young man who enters the ministry could complete a college course, but let him remember that, though he may receive the degree A. B. or Ph. D., this scholastic attainment will not insure his success. As a minister of Christ his sufficiency must be of God. God can use the consecrated training which the degree represents, but the conferring of the degree itself bestows upon him no added power, and to trust to it is only to trust to the form, the letter, the external, rather than to the Spirit of power. Scholasticism can never take the place of the endowment which must come from above. Intellectualism can never supplant spirituality; but education, if consecrated to God, may be used mightily of him in the accomplishment of his work. In every age of the church God has worked through men of high educational endowment. Moses, Paul, Luther, and scores of others were men of broad culture and learning, but they were humble men. They trusted, not in their native ability or acquired knowledge, but in the wisdom that cometh from above. As this message goes out into the highways of the earth, God will use men of talent and culture in its promulgation; but they will be men who have obtained such a vision of God and of his greatness and wisdom that they will count themselves as nothing in his sight — humble instruments of8clay whom he may use to display his own wisdom and might. “Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord.” Jer. 9:23, 24. This movement has possessed few mighty men measured by the world’s standards. We may never reasonably expect that the great men of earth will give to it the support of their influence; but it deals with mighty truths, and with great, eternal principles. In our adherence to these will be our strength and safety. In the possession of the Spirit and its fruits — love, gentleness, meekness, simplicity, and humility — will be our power. This people is the special object of Satan’s attack. Subtly and insidiously will he seek to corrupt our simplicity of faith and experience. May God give us wisdom to be able to detect and to repel his first and slightest advances. We have but one hope of salvation, the merits and mercies of the Lord Jesus Christ. In a personal fellowship with him shall we find overcoming grace. The external forms should be employed only as the expression of this indwelling faith and experience. “The letter killeth, but the Spirit giveth life.” F. M. W.