The Second Advent—Its Practical Importance.
Some inquiry respecting the practical tendency of the Second Advent and its kindred doctrines, was promised in our last. This inquiry we might prosecute by an appeal to different sources of information. We might inquire directly of those who have been in the habit of preaching the doctrines, and be told that they have found them exceedingly powerful in stirring the hearts and bending the wills of men; but it would not, we presume, be generally thought safe to ground a conviction upon the experience of men who may be biased by an over-attachment to a favorite theory. The only proper course, therefore, is to appeal directly to the Word of God, and ascertain what practical use the writers of the Sacred Canon make of the future advent of Christ. If they frequently urge this doctrine as a ground of repentance, and as a motive for calling into exercise a variety of Christian graces and duties, then, as the Spirit cannot err in the adaptation of means to an end, we must admit its great practical importance. Peter, when addressing the people in the temple, employed this doctrine as a motive to repentance. “Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” &c. (Acts iii, 19, 20.) St. Paul urges it as a threatening persuasive to love Christ,—“If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha;” which, we are told, means, “let him be accursed; our Lord cometh.” [1 Cor. xvi, 22.] He also urges it as a motive of love one to another; “The Lord make you to increase and abound in love toward one another, and toward all men, even as we do toward you; to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” [1 Thess. iii, 13.] Also as an incentive to the mortification of earthly lusts,—“When Christ who is our life, shall appear, then shall ye also appear with him in glory. Mortify, therefore, your members,” &c. [Col. iii, 4, 5.] “The grace of God that bringeth salvation hath appeared to all men, teaching us that denying all ungodliness, and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing, of the great God, and our Saviour Jesus Christ.” [Tit. ii, 12–13.] In Phil. iii, 20, Paul links it very significantly with spirituality of mind,—“For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.” For every condition, either in the Christian’s or in the worldling’s life, this doctrine has a voice of warning, of encouragement, or of exultation. To the careless it utters the language of warning,—“For the Son of Man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works.” [Matt. xvi, 27.] To the trembling souls, it says, “And now, little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.” (1 John ii, 28.) To the dead sinner, it cries with startling emphasis, “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” [Rev. xxii, 12.] In the mouth of the humble follower of Jesus, it has a language of triumph, like this, “We know that when He shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself even as he is pure. 1 John iii, 2, 3. Few Christian duties can be more important than watchfulness; and as a persuasive to this, the coming of Christ is often urged. Our Saviour, and Paul, and John often press it on the heart with this avowed end in view. We have not space to quote the passages; but the reader will be well rewarded by consulting in this connexion, Matt. xxiv, 42–44; xxv, 13; Luke xii, 35–37; Rev. xvi, 15; 1 Thess. v, 4–6; Rev. xxii, 7. Let him consult 2 Thess. i, 4–7, and see with what skill and power this doctrine is employed for the purpose of begetting patience and long-suffering in the Christian heart. Hear the same writer in Hebrews x, 36, 37, “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise; for yet a little while and He that shall come will come, and will not tarry.” Hear James, also, chapter v, 7, 8, “Be patient, therefore, brethren, unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh.” See likewise, 1 Pet. i, 6, 7; iv, 12, 13. The reader may also see it pressed as a motive to moderation and sobriety in Phil. iv, 5, and 1 Pet. i, 13; to ministerial fidelity and diligence in Matt. xxiv, 46; 1 Thess. ii, 19; 1 Tim. vi, 13, 14; 2 Tim. iv, 1, 2; 1 Pet. v, 1–4, and against uncharitable judgment in 1 Cor. iv, 5. But in addition to the numerous passages thus brought under the notice of the reader, and showing the practical importance of this doctrine, there are others which attach to it a still higher degree of consequence, placing a love and “waiting for the coming of our Lord Jesus Christ,” among the gifts of the Christian calling. Thus St. Paul, in writing to the Corinthians, thanks God that “they came behind in no gift; waiting for the coming of our Lord Jesus Christ.” 1 Cor. i, 7. Of the Thessalonians he says, “that they turned from idols, to serve the living and the true God, and to wait for his Son from heaven.” 1 Thess. i, 9, 10. So also to the Philippians, “For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ.” Phil. iii, 20. Paul speaks of a “crown of righteousness which the Lord should give him at that day; and not to him only; but unto all them also that love his [Christ’s] appearing.” 2 Tim. iv, 8. And in Hebrews ix, 28, he says, “Christ was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time without sin unto salvation.” Other passages might be brought forward; but let these suffice. The reader, we think, if he has never before given his attention to this subject, will be surprised at the frequency with which the writers of the New Testament employ the Second Advent as a motive to influence human conduct. And we would respectfully ask whether the style of presenting truth at the present day corresponds in general with the Divine pattern thus given in the sacred volume? Do we often hear men urged to repentance and newness of life by the awful consideration that the Son of Man is soon to come again, and that suddenly and unexpectedly, to destroy the wicked, and take vengeance on his enemies? Are the righteous, in the instructions of the present day, frequently exhorted to love the appearing of our Lord Jesus Christ, and to long for, and hasten unto his coming? Alas! No. Other motives have been allowed to take the place of this, which the Spirit has so largely honored.—Witness & Advocate.