Part 2

VI. According to the Scriptures, there shall be _a general indifference to the subject of his return_.

Of course, amongst the people of God, there will be many whose hearts God has led to the patient waiting for Christ. Some, in the fervour of an ardent hope, may carry their longings into enthusiasm; and others, in the calm sobriety of a Scriptural faith, like Simeon and Anna, will abide waiting for their Lord. But such cases will be the exception. The great mass of men will be altogether indifferent. They will care no more for our preaching than the men before the flood did for Noah’s: they will think it an idle and enthusiastic tale, and utterly disregard the whole matter.

Some indeed will scoff at it. They will challenge believers to the proof of it; they will point to the world’s unbroken course, and say “Where is the promise of his coming?” They will be ready to raise the sneer against the church’s hopes, and only notice the blessed tidings just to scoff at them as idle speculation. “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation;” 2 Pet. iii. 3 & 4.

But this scoffing spirit is not described as the general feature of society. It requires some attention even to scoff at God’s promises. But the general character of the world with reference to this great subject will be apathy; downright, dogged, indifference to the whole concern. Thus, in the parable of the talents, “they all slumbered and slept.” The wise virgins could sleep in calm peace, for they were ready; the foolish virgins could slumber only in apathy, for, being unprepared, they could only wake to perish. Thus our Lord says he “will come as a thief in the night,” when none give the thing a thought. The watchman may cry the hour, but the sleeper sleeps: he may sound the note of warning, but the sleeper sleeps: the thief may be within the chamber, but still he sleeps unmoved, unconscious, unprepared. Now this is the description which our Lord gives of the world before his coming. He says, men shall be found sleeping, a few blessed servants watching, but the mass sleeping, unconscious of his approach, unconcerned at his promises, unawakened even by the judgments that hurry on as the forerunners of his wrath.

The message then for the day is, “Awake thou that sleepest and arise from the dead, and Christ shall give thee light.” It is impossible for any man of common observation to be blind to the fact that the great mass of men are still slumbering before God. Quick and energetic in their business, keen in their speculations, alive and alert as to the money market, they are profoundly insensible to the coming. They are content to leave the great point unsettled. They are hurrying before the judgment seat, and have not yet bowed before the cross. They are shortly to stand before the judge, and for aught they know, the whole weight of God’s curse still hangs over their unforgiven sin. There is no fellowship with a Saviour, no walking with God, no cleansing of guilt in the Lamb’s most precious blood, no eager wrestling with God that they may have a full assurance of their name written in the book of life. A free, full, complete, salvation is now offered to them; justification and restoration are promised graciously through the name of Jesus. They are warned of their danger, and invited to the Lord for safety. Yet they sleep, they slumber on; and if perchance they for a while raise their head to listen, it is either to scoff at the message, or to sink back into a slumber more fatal, more profound. Oh! that the Holy Ghost may condescend in mercy to awake those slumberers to activity and life! Oh! that the Spirit of the living God may himself break the spell of that fatal apathy! Oh! that in our beloved church we may see the fulfilment of the Apostle’s prayer:—“The Lord direct your hearts into the love of God, and into the patient waiting for Christ!”

LECTURE II. THE VISIBLE CHURCH.

THERE is nothing more beautiful than holy union. It is beautiful in a family, beautiful in a parish, beautiful in a nation, and above all beautiful in a church. That such a union ought to exist amongst the people of God on earth none can deny; that it is the joy of heaven, and is about to fill the coming kingdom with overflowing peace, is the happy conviction of every student of the Scriptures. Nor can we be surprised that men of vivid imagination and ardent minds should be powerfully attracted by the idea of a visible oneness in the church of Christ. There is something so truly grand and heavenly in the thought of a holy succession of devoted men, combining apostolical authority with an apostolical spirit, and handing down from age to age, untainted and undiminished, a complete system of apostolical truth, that it is only natural for men to look with reverence on such a picture.

But, before we are caught gazing on the imagination, we are bound to pause awhile to examine into facts; and, before we allow the mind to become unsettled in the ardent pursuit of a lovely theory, it is the imperative duty of all sober-minded, truth-seeking, men to look first at the word of God and learn whether, in the present dispensation, there is any hope that the vision will be realized.

To decide this point, we have to examine into _the predicted condition of the visible church of Christ_. The question is, are we warned of a state of division, or are we not? Does prophecy represent the visible church of the latter days as giving an undivided and unerring witness to the truth; as dwelling harmoniously “in the unity of the Spirit, in the bond of peace, and in righteousness of life,” and so prepared to welcome Christ with a united hymn of thankful joy? or does it foretell a state of things the exact opposite, _viz._ division, seduction, and vice, amongst professors? If the former be the state predicted, we may well sink into despair from its plain contrast with present facts: vice, heresy, and schism, are rampant in the body of baptized professors; whatever men think of the cause or remedy, all are agreed as to the fact. If the latter, we may look away from present anxieties and, falling back on God’s revealed purpose, may learn, even from the distractions of the church, the wisdom, the knowledge, and the unfathomable counsel of its Head.

May God the Holy Ghost guide us into the path of truth.

There are two ways in which we might profitably pursue our investigation. We might either take a wide range of Scriptural evidence, and give a cursory notice of many texts; or we might take one single passage and sift it thoroughly. We will adopt the latter method, and confine our attention almost exclusively to the third and fourth chapters of the second Epistle to Timothy. Three subjects will naturally arise in our examination of this prophecy.

I. The period to which it refers.

II. The persons to whom it refers, _i.e._ whether it speaks of men within or without the visible church.

III. The state of things which it foretells.

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I. _The period to which the prophecy refers_ is described distinctly (iii. 1) as “the last days:” “This know also, that in the last days perilous times shall come;” or, as it is said, 1 Tim. iv. i., where a similar apostacy is foretold, “the latter days:” “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils.” The exact extent of the period expressed by “the last,” or “latter days,” it may be difficult to determine; but one thing is plain; they must reach up to the advent of our Lord. There is nothing else to follow them before his coming. They may cover a longer or shorter period, but that period is the last of the present dispensation. They may commence earlier or later, but they must end with the advent. The prophecy carries us, therefore, right on to the coming of the Lord: it contains a picture of the visible church as Christ shall then find it; it is not a description of its early days alone, the first efforts of its infancy; but rather of its old age, when man shall have done his all, when churches have been established, bibles circulated, and all done that can be done through man’s instrumentality; then—at the very end—will the church be surprised in the exact condition foretold in this chapter of the Apostle.

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II. _The persons to whom it refers_.

Does it speak of men within or without the visible church?

Upon this entirely depends our present use of the prophecy. If it is to be understood as referring to the heathen world, or to those who openly reject the name of Jesus, it would of course throw no light on our present subject. Before we can really apply it to our argument we must ascertain clearly that it speaks of those within, and not without the visible church of professed believers.

A slight reference to the words will suffice to set this point at rest.

(1.) In _v._ 5, the persons described are said to retain “the form of godliness:” “Having a form of godliness, but denying the power thereof; from such turn away.” There is no rejection of the outward rites of Christianity. They are not like socialists, infidels, or heathen idolaters, persons who make no profession of a faith in Jesus, but they have all the specious appearance of true religion; they are members therefore of the visible church of Christ.

(2.) In _v._ 7, they plainly lay claim to “the truth:” “Ever learning, and never able to come to a knowledge of the truth.” By “_the truth_” is meant the pure truth of Christ’s Gospel, the message of salvation which God has given us in his word. The study of the truth implies an outward avowal of it. They do not attain, but they profess a knowledge of it. So also in _v._ 8, they are described as “reprobate concerning the faith:” possessed of the appearance, but devoid of the reality. They look like men of faith, but when proved by divine tests they are found fictitious and defective. They are like false coin which cannot stand the refiner’s fire. But all this implies profession, and it once more appears that the persons described belong to the visible church of Christ.

(3.) The same may be gathered from the Apostle’s charge to Timothy, as given in _ch._ iv. 1–4.—“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.”

These words describe the danger as falling within the range of the church’s discipline, as arising in the midst of that very body in which Timothy was then called to labour as a Bishop. The church at Ephesus, with Timothy at its head, was the type or representative of the church in the latter days in the heart of which this evil should arise. Nor is this point unworthy of our careful observation, for it proves the important fact that we must look for error in the midst of the most perfect ecclesiastical arrangement. In the church at Ephesus we see the church’s order in its purest and most perfect form. The whole was arranged under Apostolic authority. St. Paul himself gathered in the converts, ordained the first elders, and placed the Bishop in his diocese. There was needed no long chain of questionable links to establish the fact of Apostolical succession; the whole came from the fountain head. The machinery of the church was perfect; the ordination, government, and discipline were Apostolic. Bearing in mind, therefore, that Timothy was addressed as the representative of those who in the latter days should fill his office, we are brought to the conclusion that we must look for the great defection in the very midst of Apostolical order. The most perfect ecclesiastical authority will be insufficient to secure the truth. Danger will arise not merely within the visible church, but within its purest and most Scriptural form.

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III. _The state of things which the words foretell_.

(1.) _A wide-spread departure from Christian morals_. “For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God;” iii. 2–4.

How sad a picture, but how true! It is surely drawn from what God foresaw in present life! We have here a class of men sealed unto Christ by baptism, and, while they bear his name, dishonouring his kingdom. There is no evidence that they are born again of God, no fruit of the Spirit, no sign of his inward guidance. Love they have, but it is absorbed by self, and become hateful. For heavenly-mindedness, they are carried on by worldly covetousness; and, instead of wrestling for God, they are grasping, labouring, speculating for money. In the pride of wealth and intellect they grow boastful of their successes, and blaspheme the Lord who gave them. Parents are neglected and disobeyed; and, as is usually the case, when the earthly parent is set at nought, the heavenly Father is disregarded also; for self-confidence and self-pleasing reign in the unthankful and unholy heart.

Natural affection falls next, and the vile temper vents itself in savage fierceness even against the wife, the child, the brother. Promises are broken, slanderous reports are circulated, wives are neglected, profligate companions are adopted; and the children of God are despised and scoffed at, as absurd in their peculiarities, and contemptible in their faith.

Governments again are disobeyed, political factions plot against the state, dignities are evil spoken of; and, strong in their own conceit, heady and high-minded men regard their own intellect as their only guide, and their own will as their only law. Meanwhile God is forgotten in a wide-spread thirst for pleasure; sabbaths are broken in pursuit of pleasure, souls endangered, and all for pleasure. Pleasure is the idol; the phantom before which they bow; the vain idea on which they fix their hearts’ best love. They are “lovers of pleasure more than lovers of God.” Such, saith the Scripture, is to be the moral character of vast multitudes of professed believers in the latter days.

(2.) And now look at what may be termed their _religious_ character.

We have already remarked they will retain the form of godliness. There is no open rejection of the name or the outward acts of Christianity: in appearance their standard is high, for it is a form of _godliness_. But, with all this, they deny its power; they do not like its soul-searching message. They would not for the world be accounted any thing but serious, they are regular and attentive at the round of the church’s services; they welcome your words so long as you speak of the externals of religion; but, when you search into the real matter, the new birth by the Holy Ghost; pardon through the Lamb’s blood; justification freely given through his righteousness; the deep humiliation of those who live by grace; the weaning of the affections from the world, and the fixing them unreservedly on Christ; then it is that the natural man rises up, and, if not by words, they will by facts deny its power. They will live as much in the world as ever. They will have the form of godliness at the sacrament on Sunday, they will deny its power by their eager thirst after gain and pleasure through the week. They will approve the form when the services are reverently conducted in the church: they will deny the power when called upon to cleave anew to Christ in life.

And, even when there is not this cleaving to the world, there may be the denial of its power in conjunction with the form of godliness. Such is the case when the church and its forms are made more prominent than Christ and his grace. There may be the form of godliness in the expression of peculiar reverence for the things of God, in frequent bowings, in the constant use of the epithet “holy,” and in humble submission to the church’s teaching. But with all this there may be the stopping short of the power of a lively faith. The church may be like the painted window disguising the true colouring of the sun; the soul may be resting on the church’s ordinances rather than the cross; baptism may be exalted, and the new birth by the Holy Ghost forgotten; while the mind becomes so subjected to the church’s teaching, that it dares not presume to make a fearless use of the sword of the Spirit, which is the word of God. When such is the case, we have the form of godliness without the power.

(3.) A third feature of the character of the church in the latter days, as here described by prophecy, is _an ignorance of_, _and aversion to_, _the truth as it is in Jesus_.

In chap. iii. _v._ 7, there is a description of future ignorance: “Ever learning, and never able to come to the knowledge of the truth.”

In chap. iv. _vv._ 3 & 4, this ignorance is turned into actual aversion. “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” And this is the more remarkable if you observe that the ignorance of truth does not arise from neglect. They are not like persons who pass it by as a thing of no importance, who turn aside from the whole matter; but they are “ever learning.” They will make the thing their study, they will have many books and read them, they will ransack human literature, they will be able to quote human testimonies, they will strive to unravel the tangled mazes of patristic theology. And, what says the prophecy respecting their success? They are “never able to come to the knowledge of the truth.” Why is this? How can it be, that with all this fair form of godliness, with all this deep research and learning, they are yet outstripped by some simple cottager who knows only his bible and his Lord? The prophecy must again reply, and it shows that the defect is rather in the heart than in the head; for (iv. 3) “they will not endure,” they do not like, “sound doctrine;” and again (iii. 8) “they resist the truth.” Truth is presented and resisted, and then they will turn to fables. They are blinded, because they will not see; their mind is turned unto fables; just because their heart has never been turned in true repentance to the cross. They are exactly like those whom St. Paul describes as led astray by the man of sin: “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness;” 2 Thess. ii. 10–12. They have pleasure in unrighteousness, and therefore cannot love the truth. The result is a strong delusion, a judicial blindness, an incapacity of receiving Christ. In their latter stages they really think they are conscientious; they are not hypocrites or infidels, but have schooled their understanding into the belief of the fables to which their heart is turned. Having begun by disliking the truth, they end by believing lies. “For this cause shall God send them strong delusion, that they should believe a lie.”

(4.) But there is a fourth remark from the prophecy of no small importance; _viz._ this; _the apostacy will be found not merely amongst the laity_, _but the clergy_, _i.e._ amongst those who exercise the office of the ministry in the house of God.

Ordination cannot effect regeneration. The Bishop’s hands may give the pastor’s office, but they cannot give the pastor’s spirit; and thus there will be amongst the clergy the same leaven of corruption that there is amongst the flock. Like priest, like people. Thus you will observe in the prophecy that there is to be no lack of teachers in the latter days. There will be deceivers as well as the deceived, and men will “heap to themselves teachers, having itching ears;” iv. iii. Nor will these be mere upstarts rising up without legitimate ordination, for let us turn to the parallel prophecy, Acts, xx. 29 & 30. These words were addressed by St. Paul to the elders of the church of Ephesus, the very men over whom Timothy presided as a bishop. They are therefore closely connected with the epistle, the only difference being that they are addressed to different officers of the same church. It is only consistent therefore to suppose them to relate to the same apostacy. Nor can there be any doubt as to the ecclesiastical position of the persons addressed; they had authority higher even than Apostolic; for the command was given them “Take heed unto yourselves and to the flock over the which the Holy Ghost hath made you overseers.” And now what says the prophecy? It contains the description of a two-fold danger, from without and from within: some shall arise without and break in upon the church’s fold, “I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock;” _v._ 29. But others shall spring up within, in the very midst of a rightly ordained ministry, corrupting the faith without attacking it. “Also, of your own selves shall men arise, speaking perverse things, to draw away disciples after them;” _v._ 30.

And this makes the latter days so pre-eminently perilous; seduction within is vastly more dangerous than attack without. How much more when it arises amongst the consecrated guardians of truth! If the defection were limited to the laity, the believer’s path would be comparatively easy; but here lies the danger, that the truth will be resisted by the very men whose sole office it is to teach it; perverted by those who are solemnly entrusted with its maintenance; that there will be traitors in the very heart of the camp of God; that men holding the church’s orders, and thereby winning to themselves the church’s confidence, will draw away disciples after them, and, retaining their ecclesiastical position, will employ its influence as the secret antagonists of the truth. {41}

Such being the predicted condition of the visible church in the latter days, it remains only that we draw from the prophecy two or three important practical conclusions.

(1.) There is no Scriptural warrant for expecting infallibility in the visible church.