Faith by E. Goodrich

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 8, 1866

Faith.

By E. Goodrich

It is not right, it is neither manly nor honorable, as a general rule, to give a public representation of some private conversation; but as there are exceptions to many general rules, whenever a truth or point of general interest may be the better illustrated by it, we may claim the exception, always being careful to give the exact truth, and to place self upon the background or behind, as the mother who steadies her little boy while his picture is being taken.

Lately, while engaged in conversation with an intelligent lady friend, urging upon her the necessity of faith and action (although she was a Universalist), quite unexpectedly, as one that had been driven to the wall and yet had rallied, she replied, "Well, if I must believe, will you be so good as to tell me what I must believe?" It will very naturally and reasonably be supposed that such a question as this received a ready and satisfactory answer; but this is not so, for notwithstanding it was several times repeated, no particular reply was made, for the reason that it seemed to be a repetition of that old and almost universal religious error, viz., that of trying to obtain a faith founded upon, and regulated by visible objects, and that may, like a bird be caged, or like a picture set in a frame, to be looked at. The error has always resulted in comprehending and worshiping the creature instead of the Creator. It is true that all intelligent faith has a form of manifestation, but not necessarily the same form. The faith of God in all ages, in nature and kind, is always the same; but in its visible expressions and manifestations it is varied. The faith of Enoch procured him translation; the faith of Noah provided an ark; the faith of Abraham looked for a heavenly country, and a city whose builder and maker is God; while the faith of Daniel, and of the worthies served to deliver them; Daniel from the lions, and the worthies from the fire.

But before proceeding further with these remarks it appears proper to define what faith is. Faith is variously defined as belief, confidence, or the substance of things hoped for. All these are correct, yet there are other definitions or forms of expression that may aid us also in arriving at the truth. I would say that faith is the consent which the mind yields to any declaration, proposition, or claim. Faith is a mental action, and the first form of real, living obedience. Let me repeat that faith is a living principle, and the first form of mental, or spiritual obedience.

This is the principle by which every person becomes justified before God. Yea, a man is "justified by faith without works." There may be worthiness, but there can be no merit in creature action directed toward the Creator, however great or long continued, or accompanied with sacrifice or suffering the action may be. We may as well talk of merit in the marble statue that has been so cunningly wrought out by the hand of the sculptor; or of the boy, while a boy, purchasing of his father by labor. We may even add that there is neither virtue in faith to heal, nor power to save. It will then be asked, what need then is there of faith, or works? The one question is quite as reasonable as the other; but both are very foolish. We might as well ask, What need is there of faith or works in planting or sowing, in as much as it is God that causes the grain to grow? Or we might much more reasonably ask, What need of getting on board of the cars or steamboat, when we would travel to some place. The fact is that all power, both in Heaven and in earth, whether creative, preserving, pardoning, or redeeming, belongs to God; and man in all his relations, rights and possessions, is a creature entirely dependent on God. It is God who saves. And the necessity of faith is that we may place ourselves in a position where God can, consistently with his own unchangeable nature, save us. And in this there is no more necessity for exercising faith in matters of religion and salvation, than in the every-day affairs of this life; for unless the man believed, he would never plant nor build, neither would he trust his neighbor with money to be paid upon the morrow.

There is however this difference between the faith that justifies from sin and that which is seen in worldly pursuits; in the former, as God "searcheth the hearts and trieth the reins of the children of men," and knoweth all their thoughts, and as it is the service of the mind and soul that God requires, as ever the heart yields "the obedience of faith." God sees and recognizes the action and justifies, and works can only serve as signs or manifestations, or a profession of faith. As a matter of course an obedient heart will reveal itself in good works; but it is by faith and not by works that a man is justified. But in the things of this world the case is different; for faith is never recognized until the outward and visible action takes place, as in sowing grain the seed does not begin to grow until it is planted in the earth. But touching the principle upon which we obtain the favor and blessings of God, whether earthly or heavenly, whether in person or by proxy, it is always the same; it is that principle of obedience or conformity to the divine mind. This involves both the necessity of faith and works, for how can we conform to the will of God only as we do it in heart and in life. Again, faith is not in and of itself a power, but it always expresses the idea of dependence; it is a kind of cohesion by which one object becomes attached to another; or it is like a vine that entwines itself around some other object for sympathy or support. And according to the nature of the object upon which it fastens itself, so is the nature and duration of the faith that is exercised. If the object is a temporal one, our faith and all its fruits are temporal; but if our faith comprehends, and is placed upon some sovereign and everlasting power, our faith becomes sovereign and immortal, and nothing can stand before, or vanquish it.

This doctrine is taught in the language of our Saviour, "Have faith in God. For verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith." Mark xi, 22, 23. Now I attempt to incorporate this faith, a principle of obedience that works by love and purifies the heart, a trust that soars above and looks beyond all transitory things, and that apprehends the invisible power by which the world is governed, and that in its practical workings, quenches the violence of fire, escapes the edge of the

sword, and out of weakness makes strong those who keep it, and that knows no obstacle, but surmounts all difficulties; enshrouding even the dying saint in a cloud of eternal assurance—to attempt to incorporate this living thing into the narrow limits of a few words and phrases must ever result as the effort of David and Solomon to find a tabernacle and to build an house for God to dwell in. It is true as above noticed that faith always has a visible and definite manifestation, yet as "faith in God" is always founded upon, and regulated by the word of God, it can only be limited by the action of the word of God. It can be exercised in receiving a single truth, or it may accept many truths.

Again there are some truths that are dispensational, and have a limited application, while there are others that are central, and which have an unlimited application. Noah in preaching a coming flood declared a present truth. The same may be said of Moses, who in leading God's chosen people, both preached and practiced present truth. Again the same lesson is repeated in the person of John the Baptist, who was the forerunner of Jesus our Saviour. Indeed in every age of the world God has had a present truth for his people to believe and live out, and how could it be otherwise, for practical truth is always present truth. The great central truth of Christianity is Christ Jesus our Lord and Saviour. And it is interesting to find faith once defined the "faith of Jesus." And it is also worthy of notice that while God's people have ever believed in, and obeyed those truths that pertained to them as present truth, the eye of faith has ever looked to the great center of attraction and source of eternal salvation. Enoch, although he walked with God, and was in consequence of his faith translated, yet saw the glory of Christ and spoke of his coming to execute judgment. Abraham also, although he believed that he should have an heir and a numerous progeny, yet rejoiced to see Christ's day; he saw it and was glad. The same is true of Daniel, and in short, of all God's people; for the faith of the true child of God always embraces both present duty and the final consummation. The present truth of this age embraces those duties and measures of reform taught by the fulfillment of prophecy and "the signs of the times," which show us the dangers with which we are surrounded, and betoken the events that are before us. As a distinct dispensational truth, present truth is principally embraced in those solemn messages of merciful warning that speak of the "hour of God's judgment" at hand, that speak of the great Babylon of the New Testament, and that warn us against worshiping either the beast or his image (symbols of corrupt earthly powers), lest we drink of the wine of the wrath of God.

And while it should be the earnest effort of every Christian to obtain a thorough and experimental knowledge of these sublime and central truths of the gospel, faith should by no means fail to obey these present truths by which we are the better prepared to escape those things that are coming upon the earth, and to stand before the Son of man when he cometh. E. GOODRICH. Edinboro, Pa.