The same passage from St. Matthew describes a state of active employment
in the world:—“Then shall two be in the field; the one shall be taken,
and the other left. Two women shall be grinding at the mill; the one
shall be taken, and the other left.” (xxiv. 40, 41). The men in the
field and the women at the mill represent society as engaged in their
daily callings. Nor is this description confined to the unconverted
only; it includes both characters. Of the two men in the field one shall
he taken, _i.e._ caught up to be with Christ as a believer; one shall be
left, _i.e._ to perish as an unbeliever in the world: of the two women
one shall be taken as a saint of God; one shall be left as a guilty
subject of his wrath. The word here rendered “_taken_” is the same as
was employed by our Lord when he said “I will come again and _receive_
you unto myself;” and therefore all that are “taken” are chosen saints of
God. Believers, therefore, and unbelievers, will go out on that very
morning to their business. The streets, as usual, will be full, the
shops open, trade flourishing; the accountant will be found at his desk,
the merchant in his counting house, the tradesman in his shop, the judge
on the bench, the lawyer at the bar, the statesman in his cabinet, and
the children in the school. Nor will there be any check on their
society. There will be the dinner party, the friendly intercourse of
those who love the things of God, and the empty frivolities of those who
live in pleasure. Men will have their balls, operas, and theatres, to
the very last; they will dance on to the very morning of the
resurrection. There will be no change in the habits of society, no
alteration in the ordinary aspect of the world; we shall be living
together in social life just as at present, with business, cares, and
social duties; when suddenly—in a moment—in the twinkling of an eye—the
whole shall be stopped by one shrill blast of the trump of God; and some
rejoicing, some trembling, some singing hymns of joy, and some gnashing
their teeth for woe, we shall be summoned before the Son of man.
These are features in the general aspect of society, which only show that
there is nothing to prevent the immediate appearance of our Lord. But
they do not belong exclusively to any period. For the last eighteen
hundred years men have been “eating and drinking, marrying, and giving in
marriage;” and, as far as these points are concerned, they may apply as
well to any other time as ours. There are however other signs given,
which tend rather especially to mark our own times as approaching closely
to the latter days. Take for example the prophecy of Daniel, which
teaches,
* * * * *
III. That, just before the advent, there shall be _an increase of
science and travelling_. Daniel, xii. 4.—“But thou, O Daniel, shut up
the words, and seal the book, even to the time of the end: many shall run
to and fro, and knowledge shall be increased.” These words plainly refer
to the latter days; not to the end itself, but to “the time of the end;”
to the last period. Now, of this period there are two things predicted
to the Prophet; the one religious, the other social; the religious change
is the unsealing of the vision, or the opening of the eyes of believers
to truths hitherto concealed in prophecy; the social change is the rapid
progress of travelling and science throughout the world. It is the
latter of these with which we are now concerned. At the time of the end,
therefore, there is to be an increase of knowledge and of men running to
and fro on the earth. Now, ask any common observer of mankind, one who
looks on life without reference to prophecy or religion; ask him what he
thinks the most remarkable feature in the present aspect of society, and
he will tell you the rapid advance of science and increased facility of
communication. Just contrast the world at large, in respect of
_travelling_, with what it was fifty years ago. Most truly may it be
said, “Men are running to and fro on the earth.” The leading commercial
feature of the day is railway speculation; the habits of society are
becoming materially changed through the ease and rapidity with which we
travel. Thousands and tens of thousands have now become travellers, who,
a few years since, had scarcely quitted the immediate neighbourhood of
their native town. Nor is this confined to England. It is the same with
America, Russia, India, and the whole continent of Europe. Look again at
_science_, at the vast improvements in machinery, at the curious
discoveries in every department of useful art, at the rapid increase of
knowledge throughout the world. Look again at _the connexion_ between
the two. The increase of travelling is foretold by the Prophet in
connexion with the advance of science. “Many shall run to and fro, and
knowledge shall be increased.” But in Daniel’s day there could appear no
such connexion. The increase of knowledge could give no speed to the
heavy motions of the camel. This connexion is a discovery of the last
twenty or thirty years. The prophecy lay dormant for twenty-four
centuries, when a new order of things sprang up amongst us; the connexion
foretold in Daniel’s prophecy broke in upon the minds of men of science,
and the immediate effect has been, that increased knowledge and increased
travelling are going hand in hand throughout the world. Now I do not
mean to strain this too far, or to represent it as a sign of the
immediate approach of our Lord. It may be merely the commencement of a
new era; “the time of the end” may be only dawning upon the world. But
thus much we may safely say, that there has already been sufficient
change in these two respects to satisfy the prophecy; that; if the coming
were to be to-morrow, there is enough to convince the most hardened
infidel, that Daniel’s words have received a literal, complete, and most
remarkable, fulfilment. In this respect, therefore, the world is ready
for the advent.
* * * * *
IV. There is reason to believe from the prophetic Scriptures that _the
nations of Europe will __be the first nations of the world at the time of
our Lord’s return_.
It is curious to observe in history the rise and fall of the various
nations which have successively occupied the foremost position in
society. Like the gleam of sunshine on the landscape, civilization and
power have beamed for a while upon successive kingdoms, and then left
them to be obscured and darkened by the cloud. Thus Babylon,
Medo-Persia, Greece, and Rome, have successively swayed the sceptre of
the world. This sceptre is now held by the European nations generally.
The power is perhaps greater than in any former age; but there is this
great difference, that now it is possessed by no nation singly, but
divided amongst several. In former days, the Roman republic was itself
sovereign and supreme; there was no other which could pretend to rivalry.
It is not so now; there may be proud pretensions to national superiority;
but all have the advantage of unquestionable superiority over the
uncivilized nations of Africa and the East. Such changes are
inexplicable on merely worldly principles: there is nothing in nature to
explain this rise and fall of moral light. The student of history may
endeavour to trace the causes of a nation’s gradual decline; but, why
those causes themselves appeared is a question which no natural intellect
can solve. The student of prophecy, however, is not left in darkness.
He knows not why it is that an all-wise God has so ordered it, but he
sees in all these changes the exact completion of God’s prophetic
Scriptures, and at once solves the mystery by referring the whole to the
revealed purpose of an all-wise and all-controlling God. In two separate
visions these changes were all foretold by Daniel. As history says there
have been, so prophecy foretold there should be, four ruling kingdoms in
the world. We are taught this by the vision of the image and its
explanation in Daniel, ii. 31–45; and by the vision of the four beasts,
in Dan. vii. {17} From both we gather the same leading facts. (1.) That
Medo-Persia, Greece, and Rome should, in turn, succeed to the supremacy
of empires held by Babylon at the time of the Prophet. (2.) That the
fourth, or Roman empire, should appear under a two-fold aspect, at first
being united like the foot, but afterwards divided like the toes. (3.)
That this fourth empire should be the last; that there should be no fifth
arising to supersede it; for that in the time of the ten kings, its
second or divided period, should arise the kingdom of the Son of man.
Dan. ii. 44.—“And in the days of these kings shall the God of heaven set
up a kingdom, which shall never be destroyed: and the kingdom shall not
be left to other people, but it shall break in pieces and consume all
these kingdoms, and it shall stand for ever.” Now, as to the two first
facts, there is an exact correspondence between history and prophecy. As
was foretold, Persia succeeded Babylon, Greece Persia, and Rome Greece.
The Roman power again has appeared under a two-fold form, first being
united under the republic and the empire, and then breaking up into the
kingdoms of modern Europe. The prophecy, therefore, by its two first
facts, brings the history of the world’s kingdoms down to our own exact
position, and at the same time it teaches, by the third, that there can
be no further change before the advent. “In the days of these kings,”
_i.e._ the European nations, “shall the God of heaven set up a kingdom,”
_i.e._ the kingdom of the saints, of the Son of man in glory. With
reference, therefore, to the political changes of the world, we are
living under the last period of the last empire. There is to be no
further shifting of the seat of power: strength and civilization will be
found resting with Europe when the Son of man appears.
* * * * *
V. There is however one feature of society before the advent of which
the same cannot be said; one class of prophecies which do not yet appear
to have received their full accomplishment, _viz._ those which predict a
_state of war and tribulation_.
We are taught by our Lord (Matthew, xxiv. 21, 22) that the time of the
end shall be one of peculiar distress: “For then shall be great
tribulation, such as was not since the beginning of the world to this
time, no, nor ever shall be. And except those days should be shortened,
there should no flesh be saved: but for the elect’s sake those days shall
be shortened.” The passage may have a primary and typical reference to
the destruction of Jerusalem; but that this reference is not exclusive
appears plainly from _vv._ 29 & 30: “Immediately after the tribulation of
those days shall the sun be darkened, and the moon shall not give her
light, and the stars shall fall from heaven, and the powers of the
heavens shall be shaken; and then shall appear the sign of the Son of man
in heaven: and then shall all the tribes of the earth mourn, and they
shall see the Son of man coming in the clouds of heaven.” The
tribulation of those days is here described as the last event on earth
before the advent. So again in Luke, xvii. 33:—“Whosoever shall seek to
save his life shall lose it; and whosoever shall lose his life shall
preserve it.” The passage refers to “the day when the Son of man is
revealed,” _v._ 30; and the words quoted show that the state of things
will be of such a character as to involve the risk of martyrdom in the
faithful confession of the truth. But the words of Daniel are more
explicit still. “And at that time shall Michael stand up, the great
prince which standeth for the children of thy people; and there shall be
a time of trouble, such as never was since there was a nation even to
that same time: and at that time thy people shall be delivered, every one
that shall be found written in the book. And many of them that sleep in
the dust of the earth shall awake, some to everlasting life, and some to
shame and everlasting contempt. And they that be wise shall shine as the
brightness of the firmament; and they that turn many to righteousness, as
the stars for ever and ever. But thou, O Daniel, shut up the words, and
seal the book even to the time of the end: many shall run to and fro, and
knowledge shall be increased;” Daniel, xii. 1–4. There can be no doubt
as to the time here referred to: it is determined by four indisputable
marks. The final deliverance of God’s chosen people; the resurrection;
the glory of the saints; and the title given to it, “the time of the
end.” Nor can there be any doubt as to the fact predicted. “There shall
be a time of trouble, such as never was since there was a nation even to
that same time.”
The words of our Lord again teach us that the commencement of these
sorrows shall be war. “And ye shall hear of wars, and rumours of wars:
see that ye be not troubled: for all these things must come to pass, but
the end is not yet. For nation shall rise against nation, and kingdom
against kingdom: and there shall be famines and pestilences, and
earthquakes in divers places. All these are the beginning of sorrows;”
Matt, xxiv. 6–8. So the great crisis is described in the Revelation, as
“_the battle_ of Almighty God;” Rev. xvi. 14. But we are now at peace,
nor is there at present any open combination of the ruling powers against
the truth. Believers may have their hearts grieved by the national
support of error, and here and there may be the outbreak of a persecuting
spirit; but there is nothing yet of a great tribulation, nothing
approaching to the fiery trial foretold in Daniel’s awful prophecy. All
this is to come: how soon God only knows. Persecution is now condemned,
but the last ten years have witnessed a wonderful political revolution in
Rome’s favour; and it may be amply proved from facts as well as documents
that she only waits the favouring day of power, to develope her old
character, and make herself drunk in the life-blood of the saints. We
are still at peace: but we heard last year of the cloud in the West, who
shall say how soon the storm may gather, and burst in a thunder-clap over
our heads? Europe is still at peace; but surely the mine is ready, the
train is laid, and it needs but the death of one aged sovereign to
produce an explosion which may convulse the very foundations of society.
Then increased science will only produce unknown horrors, nor does it
need any stretch of a lively imagination to foresee the onset of such
days as those described by our Lord, when he said, “Then shall be great
tribulation, such as was not since the beginning of the world to this
time, no, nor ever shall be.”
For such a period believers should be ready. Every living man will be
swept away by the flood, except the little, blessed, band, who have a
fast “hold upon the anchor of the soul sure and stedfast, and that
entereth into that within the veil.” Nothing then will stand but the
strong reality of a living union with Jesus. Well, therefore, has the
voice gone forth as the precursor of the conflict, “Behold I come as a
thief. Blessed is he that watcheth, and keepeth his garments, lest he
walk naked, and they see his shame;” Rev. xvi. 15.
But, in what attitude shall society be found?
* * * * *
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.