THE doctrine of the Second Advent is received by Faith, and only such as have faith, can or will receive it. But if faith is necessary to its reception, why should it any longer be thought a strange thing that so few receive it? To this the objector may reply, "Because it implies that but small amount of faith remains upon the earth." And are we to suppose that among such a mass of professing Christians there are but a handful of real possessors? In order profitably to answer this, it may be necessary to attend briefly to two other questions. And 1st, What is faith? 2d, What are some of the fruits of faith? The apostle James says that faith without works is dead. If then any man say he has faith and has no works, is it therefore certain that he has faith? And do those judge him hardly who deny it him? It may seem so, but let it not be forgotten that it is God's judgement, not man's. But what is faith? Hear Paul: "Faith is the substance of things hoped for, the evidence of things not seen." We learn that it is substance. And if substance, it is something substantial, something felt, exercised, enjoyed. Of holy men and women, possessed of this precious substance, it is said, "These all died in faith, not having seen the promises, but were persuaded of them, and embraced them, and confessed that they were pilgrims and strangers on the earth. For they that say such things declare plainly that they seek a country. And truly if they had been mindful of the country whence they had come out, they might have had opportunity to have returned; but now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a city."
Such is the nature of faith, as exhibited in some of its fruits. It makes its possessor unmindful of the country whence he came out, and causes to spring up in the soul a desire for a better country, that is, an heavenly. Old things have passed away; all things have become new.
The promises of God are no longer a dead letter, but are full of life-giving power, and are embraced as the dearest treasure. And having them, well may he forego worldly treasures, and account himself a pilgrim and a stranger on the earth.
If such is the gospel faith, who will affirm that there is much of it in the church at the present time? If we call up to our recollection the various churches within the sphere of our knowledge, and count the names of such as possess unequivocal marks of real faith, how many can there be found? How many are there that would themselves dare to claim these marks? Or if some, forgetting for the time their splendid houses, costly equipage, and expensive manner of living, (saying what shall we eat, and what shall we drink,) should claim them, would not a remembrance of these fine things, and the means by which they were procured, cause the blush of shame to mantle their countenances? Verily it would!
Looking then at what faith is, and considering the fruits and marks of it, and comparing them with the marks exhibited by the mass of professing Christians, are we authorized to conclude that there is more than a handful, comparatively, who have real faith? Let those disposed to find fault with this reasoning, think candidly before they decide against it. If they will do so, independent of the interrogation of Christ so full of alarming meaning, "When the Son of man cometh shall he find faith on the earth?" they will see that there is no warrant for the opinion that the majority of professors are not destitute of faith, the power of godliness, while they have the form thereof. But, though this may be so, is it not unkind in one to say it? If there were no necessity for its being said, it might be so, but when it is remembered that souls are stumbling over a popular church into perdition, the eternal interests of those stumbling, and also of those who are the occasion of it, require that it should be exposed, and he who can look on and behold such a state of things and not be sad for it, and ardently desire that it were otherwise, must himself be in a state not to be preferred to the one he contemplates.
But the question may be asked, and is frequently asked with great earnestness, "If it is indeed true that Christ's Second Advent is near, even at the door, why is it that such learned and wise men as Professors Stuart and Pond, also such as Rev. Messrs. Dowling, Folsom, Dimmick, Skinner, and others of like character and calling, are not believing and advocating the doctrine, instead of making efforts to prove to the world that the end is not yet? Why should it be known by such men as Miller, Litch, Himes, Fitch, and so on, instead of the class before named." Answer. Why was it that in the days of Christ's personal ministry, a knowledge of his Messiahship was hid from the wise and prudent and revealed unto babes? Or why was it that Simeon, [Luke ii, 25-35,] had knowledge respecting the first appearing of our Lord, which none of the Gamaliels were in possession of? And why was it that even a woman, Anna, the prophetess, was preferred before them, and made the repository of this knowledge? "The Lord giveth grace to the humble." "The secret of the Lord is with them that fear him."
Of Simeon it is said, "He was a man just and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him." Of Anna, that "she served God with fasting and prayer, night and day." Let such as would know about the Second Appearing, learn from this how to prepare themselves to obtain the knowledge they desire.
But it is still demanded, "Why is it that men who have spent but little time comparatively, upon the prophecies, should know more about them than Smith, Bush and others, who have made them their study for so long a period?" Answer. Why was David, a shepherd boy of Bethlehem, chosen to be king over Israel? Or why was Amos, a herdsman, and a gatherer of sycamore-fruit, called to be the prophet of the Lord? Or why were the shepherds of Bethlehem selected as the individuals to receive the visit from the angel of the Lord, who came to announce the birth of the Saviour, and to be honored with a sight of the glory that shone around them on the occasion, and to be enraptured with the music of the multitude of the heavenly host? Why was not the Sanhedrim selected, and all this glory revealed to them, and, the time for it so ordered as to take place when they were assembled in council? "The foolishness of God is wiser than men; and the weakness of God is stronger than men."
Another inquiry is often started; viz., "If the doctrine is true, why is it that so many, under the influence of a course of Second Advent lectures, receive the word with apparent gladness of heart, and afterwards fall from it?" It is because it is not mixed with faith. They hear as did many who attended upon the ministry of the Saviour and John. It is said of Herod, that he feared John, knowing that he was a just man and holy, and he did many things and heard him gladly. The common people heard the Saviour gladly. But in all these cases where the word was not mixed with faith, it had been
better for them not to have heard. To have had the word mixed with faith, they should have searched the scriptures daily, as the noble Bereans did, to see if these things were so, and not have received them on the say-so of any man. And like Anna, they should have fasted and prayed for light, and as soon as light came, thanked the Lord for it and confessed it, and sought on till more came, and confessed that also. Works and faith too should have been mixed by determining to place a more just estimate on the opinion of man, so that it might in no way interfere with duty to God.
And now, dear reader, whoever you may be, and whether you belong to a church or not, have you faith, or are you destitute of it? Realize that this is an important question, one that should not be dodged, nor hastily dismissed from your thoughts. Look it then fully in the face; ponder it well, and decide it intelligently. Say, reader, have you faith? Do you, like Abraham, believe God? Or are you still in doubt whether or not God hath spoken? Looking at the various conflicting opinions which exist and prevail, are you still like Pilate, inquiring, "What is truth?" If you are with Abraham, then are you upon the Rock; if with Pilate, you are driven about by every wind of doctrine, or else stoically indifferent, which can hardly be possible in these times, when men's hearts are failing them for fear, and for looking for those things that are coming upon the earth. If you are with Abraham, you are taking heed to the teaching of the Bible, as to a sure word of prophecy—if with Pilate, you are taking heed to the opinions of men, as the more sure and safe guide.
Now while we would not underrate the opinions of men, especially of those esteemed, learned and good, but would treat them with due deference; yet we feel bound to caution you to beware how you exalt such opinions, and what expectations you build upon them. Feel, reader, that learned professors and pastors, professedly learned and informed, though they may lead you to indulge in hopes you will never realize, yet you alone must answer to God for the use of the power he has given you. The pages of inspiration are open to you as well as to them. The means of understanding those pages are within your reach, equally as within theirs. To you it is said as well as to them, "The natural man discerneth not the things of the Spirit of God; they are foolishness to him, neither can he know them, because they are spiritually discerned." And to you it is said, "Anoint thine eyes with eye salve that thou mayest see." Again, "there is a spirit in man, and the inspiration of the Almighty giveth them understanding." And again, in reference to the good things which parents bestow upon their children, "How much more shall your Heavenly Father give the Holy Spirit to them that ask him?" Reader, have you availed yourself of these means? Have you retired from human society, and shutting yourself up with God, have you kneeled down before him and humbly and fervently asked the Holy Spirit to enlighten you?
O precious reader, wake up from thy slumbering! Cease from man, and betake thee to thy closet, thy Bible and thy God, supplicating his forgiveness for thy past neglect? Haply thou mayest yet obtain it, and receive the light of those concerning whom it is said, they "shall understand;" and also, "ye are not in darkness that that day should overtake you as a thief." Oh tarry not! Have faith! Believe, oh believe! Come within the circle of Divine love and mercy! Come where the Lord can consistently bless you! Yield yourself up without delay to serve and obey the Lord! You are, and must be, the servant of him to whom you yield yourself servants to obey. Quit, oh quit the service of sin, and choose the service of Christ!—Phil. Alarm—1843
"Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works; shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe and tremble. But wilt thou know O vain man, that faith without works is dead." Jas. ii, 18-20.