The Second Coming of Our Lord Jesus Christ is Bound up With Every Fundamental Doctrine, Every Sublime Promise and Every Exhortation to High, to Holy and Practical Christian Living
IT is bound up with every fundamental doctrine.
The resurrection from the dead, the transfiguration of the living, the judgment seat of Christ, the judgment of the living nations, the consequent judgment of the white throne, the rewards of the righteous and the punishment of the wicked.
It is bound up with every sublime promise.
The recognition of the dead, the overthrow of Satan, the deliverance of creation, the triumph of God and Christ and the eternal felicity of the saints.
It is bound up with every exhortation to high, to holy and practical Christian living.
We are not to forsake the assembling of ourselves together as the manner of some is. On the Lord’s day we are to break bread and drink the fruit of the vine, show forth the Lord’s death and make known to heaven and to earth that the only ground of approach to a holy God is the sacrificial offering and vicarious sufferings of the Son of God and God the Son, and that on the ground of His atoning blood as our sin offering and personal substitute we claim Him as redeemer, saviour and interceding priest.
We are to love God and love one another.
We are not to judge one another.
We are not to cast stumbling blocks in each other’s path.
We are to walk worthy of our vocation.
We are to let our moderation be known to all men.
We are to be patient, long-suffering and forbearing.
We are to engage continually in prayer and supplication.
We are to live blamelessly before men and holily before God.
As pastors we are to shepherd the sheep over whom God has made us to be overseers.
We are to feed the flock, not with the philosophies and fictions of men, but with the truth of God.
We are to restore the wandering, sustain the weak and comfort the sorrowing.
We are to go to the house of mourning and give consolation to those who are Christians and who weep above their Christian dead.
As preachers we are to preach the Word. We are to preach in season and out of season, and to exhort with all long-suffering and doctrine.
We are exhorted to this high, this holy, this exalted and practical Christian living, this reincarnation of Christ in daily experience, this translation of His character, this manifestation of His guiding and ruling presence, not by the fact that we must die and appear before God, but by the fact the Lord Himself is coming, may come at any time, that any moment we may meet Him at His judgment seat.
In all the universe of God there is nothing so impressive as the thought that you, that I, that we must give a personal account to God for the manner in which we have used our time, our talent, our opportunity and substance; and when we are told—as we are told in Holy Scripture—that any moment we may be summoned to give an account of our stewardship, and that without dying, just suddenly, without a moment’s warning, translated bodily and with all the sense of the daily life we have been living upon us into the presence of Him whose name we have been professing—impressiveness has reached its ultimate and exhortation the fullest leverage of appeal.
And he who says the Coming of Christ considered as a doctrine, as a truth or a motive, is not intensely practical and all-compelling to Christian devotion and service, is either blindly and excuselessly ignorant of the Word of God or brutally and perversely guilty of denying a truth that flashes like lightning from one end of the Bible to the other and illuminates every hortative passage in the Word of God.
When thus you are face to face with the indisputable fact that every basic doctrine of the Christian faith, every outshining promise of hope, of comfort, of consolation, of abiding peace, every appeal to the noblest and purest life as a Christian, every demand that the Christian shall unceasingly be the light of heaven in the spiritual darkness of earth is bound up inextricably with the fact of the Second Coming, it carries with it the inevitable corollary that the Second Coming of our Lord Jesus Christ as a certified and imminent event is the very sum and substance of all available motives that can lead to a life of practical service to God and man.
Only at the Coming of Our Lord Jesus Christ Will Redemption be Complete and the Blood of the Cross be Justified
OUR Lord Jesus Christ did not come into this world that He might go through the unspeakable horror of the cross; He did not hang on that brutal and torturing instrument of death as the criminal of the universe; He did not receive the down sweep of the essential antagonism of a holy God against the sin He represented; He did not cry the cry of the lost, “My God, My God, why hast thou forsaken me?”; He was not flung out like a derelict thing into the black, starless night of God’s inexorable law, measureless wrath and indignation where His humanity unanchored and alone was forsaken both by God and man; He did not hang there in the torment of His body, suffering all the agony the most exquisitely wrought, nerve-centered body of the universe could suffer of physical pain and anguish; God did not make Him to be sin and treat Him as the blackest and most repulsive thing in existence; He did not lay upon Him the weight and demerit of a world’s guilt that He might suffer in His innocence, His purity and innate sinlessness on behalf of the vilest outcast this side of Gehenna, the lake of fire, just that He might keep us from lying, cheating, swearing, getting drunk, giving ourselves up to immorality, licentiousness and sensualism; He did not send Jesus Christ His only begotten and well-beloved Son to die a spectacle to heaven, to earth and hell that He might make us merely decent and right and morally correct in our relations to one another. All that is involved in the fact of redemption just as fragrance is involved and included in the rose, as harmony is expected to be a part of music and rhythm as well as metre a part of verse and song.
Cleanness and morality are involved quantities in a Christian. The moment the new life of the risen Christ is wrought in a believer and he is linked up by the Holy Ghost to the glorified body of the Son of God he has in him all the impulse and power of the highest morality, the most exalted purity, the rarest spirituality and the discernment of spiritual things. All that is self-evident—but the Son of God came into this world and went through the amazing tragedy and sacrifice of the cross to do something more than to make us merely moral and good. He came into the world, He died the foreordained death of the cross that He might deliver us from death and the grave.
Death is the blackest and most shameful blot on the face of the earth, the grave the most repulsive of scandals, drawing the trench of its corruption and stain round the girdle of the globe.
To bring a human being into the world, give him no choice of father or mother, of place, of time and circumstance, endow him with a brain to think, a heart to feel and love and then set him face to face with death, hide from him the hour of his going like a criminal who knows not the hour of his execution; to allow the old to live till they are withered, shrivelled and helpless, a burden to others and a still greater burden to themselves, cursing the fact they must live and yet afraid to die; to take a young man in the splendour of his youth, on the threshold of assured success, snatch him away without warning from the parents devoted to him, the wife who loves him and the children dependent on him; and then leave them both, the decrepit and useless old and the needed young to drop into the tongueless silence of the grave, that silence broken only by the sound of the clods as they fall on the coffin lid or the plash of tears, or the choking sob; to allow the living whose hearts are torn and twisted and smashed by the robbery that death brings upon them to stand there and strangle themselves with the unanswered and unanswerable questions: “Whence,” “What,” and “Whither,” and then say all this is the work of a good, a compassionate, a tender and loving God, and that death is as natural as birth?
Nay!
Those who say and teach that death is as natural as birth are guilty of pure unintellectualism and are unwarranted deniers of the facts.
The birth of a child is like the coming of the dawn. It is like the note of a new and joyous song. It is the revelation of a new world, a world of life, of hope, of promised and larger activities. No one who is sane and true and wise will deliberately seek to hinder birth; but death! ah! everything is against death and by right against it.
Every fibre in the body repudiates death. Pain is the protest of life against it and the scout that brings in news of its approach. The brain, the mind, the heart shiver at it, not merely because of the native fear at the unknown, but at the mockery it makes of life, the uselessness of living a time, at the longest, so brief, so full of disappointment and bitterness, a life where plans are never accomplished nor hopes fulfilled, where tears and sorrow outweigh laughter and song.
Every remedy taken from materia medica, every operation of the surgeon’s knife that adds even a day to the sufferer’s existence, every hospital, every precaution and invention to prevent accident, all the genius exercised by man to conserve health and strength are a protest against death and a proclamation that it is unnatural, a discord and a wrong.
Every human being who has the slightest pulse of sentiment, who is not sunken in the soddenness of moral unconsciousness feels that death is the shadow shutting out the sun of day and hiding the stars of night, the false note that breaks the lilt in any song, the thief who takes the treasure no money can replace, the mocker who bids us readjust our days and live as though those whom we have loved and lost had never been a part of us, so that their going has put more of death in those of us who remain to live than life—even the brute beast feels and knows death is—an enemy.
Nor does God Himself leave us in any doubt about it.
He says death is an enemy; even as it is written:
“The last enemy that shall be destroyed is death.”
And since in itself it is an enemy, it is, necessarily, the work of an enemy.
It is the work of an enemy who has the power of death.
He who has the power of death is—the Devil; even as it is written:
“Him that had the power of death, that is, the devil.”
The Son of God came into the world that He might destroy the Devil and his work of death.
He came to abolish death and bring life and immortality to light.
He came to make us something more than—just moral.
He came to make us—immortal.
There is only one man in the universe who has immortality; and that man is He who is our Lord Jesus Christ, very God and yet true and actual man.
There is not an immortal human being on earth to-day.
There is no such thing as an immortal soul.
But here I bid you halt!
Let no one take up this statement and go hence and say I teach the final annihilation of the soul.
He who should go forth and say that would be, after what I shall further tell you, a robber of truth and character.
On this round earth at this hour there is no man who has spoken more, written more and, under God, done more to rebuke and smite this slavering, slobbering, unintellectual and Devil-inspired deception known as Russellism, Christadelphianism and Seventh Day Adventism than the man who now speaks to you.
I affirm here that by the will of God the soul must exist forever whether it be in heaven or in hell; but, I say to you the preacher who seeks to deny and overthrow the doctrine of annihilation by defending the immortality of the soul is beaten before he begins. He has his pains for his labour. He can find no such expression as “immortal soul” in the Bible nor any such doctrine taught there. Above all, he is guilty of excuseless philological blundering. The soul is immaterial. Immortal is applied to that which is material. The words, “immortal,” and “immortality” are never applied in the New Testament to the soul—never! but always and exclusively to the body.
To be immortal means to have a deathless, incorruptible body like unto that of the Son of God.
This, and this alone—as related to man—is Scriptural immortality. The Son of God came into the world to give this boon of immortality to men.
This is the supreme objective of redemption.
Till that objective is obtained redemption is not complete and the blood of the cross is not justified.
Do you call the redemption of Paul complete so long as his body lies mingled with the dust of the highway by the banks of that yellow Tiber where he was slain?
Do you call complete the redemption of those you love and I love so long as the Devil like the strong man armed with the law holds the mortgage on their bodies and keeps them in his dark and worm-filled house—the grave?
It is true, blessedly true, thank God, the moment a believer dies he is absent from his home in the body and immediately present at his home with the Lord in the third heaven, in the beautiful country of Paradise, in the Holy City, the place prepared.
It is true the dear departed ones are clothed with the white robe of immaculate light woven on the unjarring looms of heaven, a temporary clothing which preserves their form and makes them visible and recognizable to one another; but with it all they are disembodied, and in spite of the comfort and the consolation of it, in spite of the fact that their state is “far better” than this at its best, still they are souls whose vehicle is no longer body, but spirit (wherefore after death they are sometimes spoken of as spirits); nevertheless, the Son of God did not come to make us eternal, even if happy—ghosts.
If Christians should continue to die and should remain as white clothed ghosts in heaven forever they would be an incongruous environment and abiding scandal to the immortality of the Son of God Himself. A living, immortal man shining in a glorified human body surrounded by bodiless souls forever! What a contradiction that would be, what a scandal, indeed. It would be the declaration that the Son of God had power to rise from the dead, make His own body immortal, impervious to death, but in respect to those for whom He died and who died trusting in His promise He either did not have the power or did not care to keep His promise.
Such a conclusion in either member of the proposition is impossible. It is impossible, for no such postulate as inability or faithlessness can be laid against the Son of God.
By His own immortality as the first-fruits of them that slept, as the ordained forerunner and sample of all those whom He has redeemed He is, and in the nature of things, under bonds to give immortality to each, to raise the dead and transfigure the living in His likeness.
As the dead can be raised and the living changed only when He is personally present then He must come to this world again to give that immortality of which seated on yonder throne in heaven He is the promise and the pledge.
He made this promise by the grave of Lazarus.
Standing there with His cheeks wet with tears of sorrow over the one He loved and in profound sympathy with the grief-stricken sisters, groaning in Himself, not merely as one who was under the spell of sorrow and heartache, but full of “indignant protest” (this is the meaning of the word “to groan”) against the havoc of death as the work of that being whom we so familiarly call “Devil,” without stopping to measure his dignity, malignity and power, He said:
“I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live:
And whosoever liveth and believeth in me shall never die.”
Wondrous, gracious, far reaching and full of measureless comfort is the promise, but nine out of ten who repeat it seem never to have comprehended the full import of it.
For this is what He meant.
Listen to it as I quote it in its fullness of intent:
“I am the resurrection and the life: he that believeth in me, though he were dead, yet—when I come again—shall he live:
And whosoever liveth and believeth in me—when I come again—shall never die.”
Nor is this a fictional fancy of mine, but the direct declaration of the Holy Spirit to the Church speaking through the Apostle Paul; for he says:
“Behold, I shew you a mystery: we shall not all sleep, but we shall all be changed,
In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
For this corruptible must put on incorruption, and this mortal must put on immortality.
So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then (and not till then—not when we die and go to heaven, but when the dead are raised and the living are changed—then—and not till then) shall be brought to pass the saying that is written (written by the Prophet Isaiah in the twenty-fifth chapter of his prophecy), death is swallowed up in victory.
O death, where is thy sting? O grave, where is thy victory?”
And mark it well, the context of this Holy Ghost promise is the declaration that the resurrection of the dead, the transfiguration of the living, this changing from mortality to immortality will be the resurrection and the transfiguration of those who are “Christ’s at His coming.”
Yes! He will come.
He will descend from heaven with a shout of command. He will pass it on to the archangel. The archangel will pass it to the angel who is called the “trump of God.” He will cause a sound, a blast, an utterance of power at which the doors of graves of every sort shall open outward, every secret hiding place of the purchased dead will be revealed and the sacred dust will bloom with life; for, in the body of every regenerated soul there is planted the germ of the new body; and just as the buried seed is linked by the unseen air to the fructifying sun in heaven and as at a given moment we call the germination is quickened and at last comes forth in new form yet the same essential embodiment as when planted; so, the regeneration nucleus of the new body is held by the Holy Spirit (of which the air is the symbol) to the risen, glorified body of the Son of God in heaven; and no matter what may befall the body in which it was buried it will abide to that hour we call the resurrection and transfiguration and at the shout, the voice and action of the trump of God will come forth in the glow of unfolded and eternal beauty as the sheath, the house, the home, the perfect dwelling place, the royal robe of the souls the Lord shall bring with Him; while the living shall flash forth in the same immortality and glory.
Yes! the dust of death shall bloom and mortality shall put on immortality at the Coming of the Lord.
And I for one want Him to come.
I have loved ones waiting within the gates of the upper city for that morning hour.
I have one there my heart in these days yearns to see.
But a short time ago death with rude and sudden hand snatched from me my only child, the son of my heart; a son grown to splendid young manhood; a son who loved me, reverenced me, believed as I believe, a member of my own Church, baptized by my own hand in early days: a son on whom I hoped to lean in peace if the shadows should deepen round me ere my Lord might come. And in the going of that beloved son of mine the light of day has seemed at times to fail, the stars of heaven have grown so dim and far away I think of them often as tears of distant eyes that pity me. There are moments when I crave him as a hungry man does food and as a thirsty man in desert ways yearns for a draught of limpid waters. I have a hurt here in the heart of me no medicine of earth can cure; but because I know when the Lord comes this son of mine shall rise and I shall meet him and the old glad life renew in larger, richer, fuller measure; and because I know there is only the sound of the trump between me and that longed-for hour; that the door of heaven is always ajar and my Lord may come at any moment and bring us to the hand clasp and the love embrace again, I bear my hurt, I rest in the Lord and preach this blessed hope to other hearts that ache—the Coming of Him who is the resurrection and the life and whose last earthward utterance to His Church is:
“Behold, I come quickly.”
Not Till Our Lord Jesus Christ Comes the Second Time Will the Church be Exalted into Her True Function of Rulership Over the World
THE Church was not sent into the world to convert or Christianize it.
It was sent into the world to preach the Gospel to every creature.
It was not to condone the world but to condemn it.
With its twin doctrines of Incarnation and Regeneration it was to ring the knell of evolution and deny the hope of any saving energy in the flesh.
It was not to flatter, to paint, to gild nor endeavour in any wise to reform or organize the world.
It was to deal with the world, with the system called the world, as a ship pounding to pieces, and pounding helplessly, upon the rocks of fallen human nature, the dethronement of God in the soul and the enthronement and exaltation of self-interest in the soul.
The Church in its ministry and widely commissioned effort was to plunge, as a well-equipped and perfectly manned life-boat may do, into the sea and surf of natural and Satanic things and get men out of an old system under the doom and judgment of God into Christ as the head of a new system under grace and the coming glory of God.
The Church was not to build up a kingdom during the absence of the Lord.
On the contrary, she was to recognize herself as the affianced bride of a rejected king and coming bridegroom.
She was to walk in separation from the world, refusing the seductive enticements of her would-be lovers and with an upward and heavenly look serve while she waited for a returning Lord.
The Lord did not come.
The Church grew weary of her vigil.
She exchanged the heavenly for the earthly look.
She met the Devil and felt the magic of his bewitching glances.
He had led her Lord to the mount of temptation. He had shown Him all the kingdoms of the world and their glory. He offered them to Him on condition that He would turn His feet out of the pathway that led to the sacrificial cross. He offered them on condition that He should refuse to go to the cross and there in the agony of His soul and body and on the loom of His vicarious sufferings weave the seamless robe of divine righteousness for sinful men.
The Lord refused.
The Devil turned and slew Him.
He now led the willing Church to the same mountain height of temptation.
He tempted her with the same temptation he had offered her Lord: The rulership of the world.
If she would turn aside from a heaven-ordained bridegroom and a king whose face she could not see, she might win the world as her kingdom and rule it in spite of the cross.
The offer of world rulership sounded pleasant in her ears.
She yielded.
She fell into the arms of the world.
The world became her paramour.
She became the world’s mistress.
Out of that ungodly and sensual alliance was born the illegitimate child, that woful ecclesiastical offspring, we call the Roman Catholic Church.
The Roman Catholic Church became the Holy Roman Empire.
The Empire was the Church.
For long and dismal ages the Roman Church exhibited to perfection the evil, the folly and fatality of that false and deceptive proposition that the Church is the kingdom of Christ on earth.
Then came the Reformation. It so smote the Catholic Church that men imagined the tiara to be broken, crushed and scattered to the winds forever.
They were mistaken.
It came from underneath that blow almost as if it had risen from the dead.
To-day it is more populous than ever, having a membership of at least two hundred millions. It has a more intensely emphasized solidarity. It is filled with enthusiasm, with ever-increasing arrogance and persistent aggression.
It is the religious incubus of the hour, the spiritual paralysis of nations and their most dangerous political menace.
With brazen effrontery and calculating boldness it has its clutch upon the throat of this Republic, controls its government from the Presidential office down through army and navy, has open mass in the shipyards of the latter, in camp and barracks its priests are masters and its wily knights of Columbus have obtained governmental favours and consideration the Young Men’s Christian Association would not dare to claim.
It rules your cities, holds the balance of political power and can, when it will, elect a President, and will promptly do so when the candidate for that high office shall be willing, as already it has been done by the present occupant of that office, to visit the Vatican or officially recognize the civil as well as religious authority of the Pope or receive the Apostolic delegate of the Papal See.
The clutch of Romanism with its strangle hold is on the throat of what remains of Protestantism.
Protestantism is the after birth of the Reformation.
Protestantism repudiated all the temporalities of Rome but held on to the proposition that the Church is the kingdom of Christ on earth.
Protestantism is to-day broken up into multiplying fragments. If there be any unity remaining in it it is the unity that comes from the compromising denial of the convictions that led to the original break into fragments; a unity that hopes to maintain itself by classifying many of its former convictions as “non-essentials” and thus constitutes a combination that must become more and more colourless and inefficient in respect to doctrine.
Some of its theological institutions are nothing better than clearing houses of infidelity and the curricula made up of Jericho theology. It has universities in which many of the professors have been graduated in Germany, having passed through the poison gas factory of the Berlin university, and under the camouflage department of “sacred literature” are sending out the mentally and spiritually asphyxiating poison of German rationalism, inoculating every fresh lot of newly made ministers and would-be missionaries with rank unbelief and Bible repudiation, distributing the poison into the back counties as well as municipal centers until there are scores of men who once stood for a whole Gospel and a certified Word of God who now stand first on one foot then on the other debating with themselves whether this Scripture that was once considered holy and sufficient is after all a revelation from God or an invention of man.
A large number of men who are at the front in the teaching, the management, the organization and control of the churches of the different denominations repudiate practically every fundamental doctrine of the Christian faith.
They deny the Virgin birth.
The denial of the Virgin birth puts a stain upon the mother of Jesus as of a woman who has broken wedlock and sends her son forth as a bastard, an illegitimate who had no legal right to come into the world; and then illogically, if not hypocritically, those who deny it bid us take this son and make Him the exemplar of righteousness, forgetting or ignoring the self-evident fact that if, indeed, He had but a human and natural father then was He bred in sin and unfit to be set up as the supreme standard of righteousness and holiness among men.
There are those who deny the sacrificial character of the death of the cross.
They repudiate atonement by the shedding of blood.
When we tell them it is written without shedding of blood there is no remission and it is the blood of Jesus Christ, God’s Son, that alone cleanseth from all sin they fling up their hands in protest, tell us we are to be numbered among the figures of the past and that the theology we seek to maintain is the theology of the butcher shop, the barbarous doctrine of the shambles and the shadow of old-time tribal gods whose vengefulness and wrath could be appeased only by the murder of a victim.
They repudiate the doctrine of the bodily resurrection of the Lord.
His body has long ago mingled with the dust of Palestine and been blown afar by careless winds. If He rose at all it was as the principle of righteousness and truth, whatever such a resurrection may mean. They will no longer tolerate the insistent need of regeneration. It has been said that “if a man is well born the first time he does not need to be born the second time.”
In the nature of the case such teaching rejects our Lord’s bodily ascension to heaven and His session as a glorified man who is very God at the right hand of the Father.
Above all, and as a further consequent of such an attitude, teachers of this class repudiate with an almost hysterical outcry, not only the thought that the Lord will come a second time to this world, but that those who love Him and yearn to see Him will ever behold Him coming in visible glory so that they may stand face to face with Him and get the very touch of His hands upon them in the vital benediction for which they are longing.
These advanced teachers repudiate the Bible as the inspired, infallible, inerrant Word of God,
The Pentateuch, the writings of Moses, is a bundle of folk lore, Moses himself a fiction no more substantial than Abraham, Isaac and Jacob. The historic books of the Old Testament are unreliable and therefore not history at all. The book of the prophet Isaiah instead of one author has many, each in turn contradicting the other. The book of Ezekiel from its incomprehensible wheels as they flash by the banks of the river Chebar to the impossible temple and its animal offerings with the ever-deepening river flowing out of it, is as mystic as the amazing cherubim which the prophet seeks, but apparently fails, to describe. The prophecies of Daniel were written long after the events they pretend to foretell. From Genesis to Malachi the Old Testament is in reality the mixed history of a tribal people with a national god whose attributes and demands are no more authentic and authoritative than those of the gods of Greece and Rome.
The New Testament while a degree of advance on the Old by reason of the progress of the times and the more cultivated environment of its origin is not a whit more divinely inspired. The three Synoptic Gospels are witnesses summoned to court where their success is the contradiction and confusion of the story they attempt to tell. The book of Acts is a combination pamphlet put together by the followers of Peter and Paul as an attempt to compromise between the one who was the Apostle to the Circumcision and the other who was the Apostle to the Gentiles.
The epistles of Paul are filled with the pernicious influence of apocalyptic, Jewish fictions and the crass concept the Apostle had of the kingdom of Christ. Page after page is filled with proof that he expected the Lord to come in his day and was sorely mistaken, making that confession at the close of his writings and turning his attention to death and the grave, no longer having expectation of the Coming of the Lord as the daily hope of the Church.
It is these palpable errors of Paul, his honest, but undoubted mistakes that are wholly responsible for that strange thing (so the Post-millennialists think it) known as Pre-millennialism, a system of teaching which stands for a whole Bible, a Gospel of redeeming blood, a risen and actually coming Saviour, coming again in the flesh, and seeks with an insistent and constant “thus saith the Lord” to win the souls of men to a grace-given and grace-dealing Saviour. (And I may say in passing that Paul, under God, is undoubtedly responsible for this doctrine so persistent and aggressive, this doctrine of Premillennialism.)
To the advanced theological professor Revelation is a piece of crazy quilt patchwork, so full of symbols that have no intelligent meaning, symbols that can be interpreted by twenty different expositors in twenty different ways, is so full of monsters and nightmare doings that only an unbalanced mind could have written it and one equally unbalanced would alone attempt to decipher it.
To these teachers and leaders who count themselves as progressive followers of the Christ of God, who practically set aside the matter of miracles as no more worthy of credence than the stories of Alice in Wonderland, the final place of the deposit of authority is in the individual and subconscious mind.
These professors, teachers and leaders to a large degree are an expression of Protestantism.
Protestantism to-day stands for everything in general and nothing in particular, except its protest against being definite and particular.
It has thrown eschatology overboard.
It no longer has any interest in hereafter things.
There may be a holy city in heaven; it does not know, it will not affirm for nor against; but it does know there are unholy cities on earth.
The streets of the upper city may be paved with gold; it will not enter into controversy about it; but it is certain the streets down here are paved with poor asphalt and trodden by footsore and weary men.
Heaven may be more desirable than earth. The condition there may be a great advance on this. Advanced thinkers in Protestantism will neither affirm nor deny that; but they are convinced the conditions down here should be made much better and if possible even that of heaven on earth.
The truth is, both heaven and hell, like angelology, have fallen out of modern theology. Heaven is too high and hell too deep. No telescope has ever revealed the one and modern sweetness, gentleness and light repudiate the cruelty and sufferings of the other.
The Gospel for the individual soul, the soul the Son of God once outweighed against a whole world in all that the world might stand for of wealth and riches and power and attained ambitions, saying the profit in the gain of a whole world would not equal the loss of one soul, has been set aside.
Instead we have that modern and amazing evangel known as the “Social Gospel.”
Here for illustration are two old people living in a miserable cabin in a reeking, malarial swamp with a dozen children drinking in the poison of their environment. What folly to spend time and money on the father or mother. How inefficient any effort to save the children just one by one. Get to work at once and drain the swamp, drive out the poisonous and infectious insects with which the place is swarming, fill in the land with fine clean earth, plant flowers and sow seeds of fruitful harvests, let the salt sea blow in and breathe across the spot.
The old people may die, in all probability they will, but under right and sanitary conditions the children will grow up into vigorous elements of a strong and worthful society.
Why spend time, money, heart and enthusiasm in seeking to overcome or straighten out and make correct the bent lives that have come down to us through the unsanitary moral conditions of a previous generation? We have had wretched laws, desperate customs, children have grown up under them to become fathers and mothers of generations no better than themselves.
It is neither economy of mind nor matter, so the modernists teach, to build mission houses, gather the people, old and young, and frighten them with the thought that when they die they shall pass into an environment worse than the one in which they are endeavouring to eke out a handicapped existence. Let us do the wise thing—go not so much to the prayer meetings, but to the legislatures, get bills passed, laws made that will drive out the false and disastrous conditions now obtaining; legislate so that it will no longer be possible for people to drink themselves drunk, steep themselves in drugs, smoke themselves yellow with tobacco, yield to the fascination of gambling in any form. Let society be cleaned from these evils and the result will be certain. A generation that shall never see a saloon, a bottle of wine or whiskey; a generation that will never know the meaning of rum and tobacco and will never see a house of ill fame will be a generation that must grow up in righteousness and truth. There will be no more drunken brawls, no multiplied lawlessness, no diseased bodies, no moral leprosy. The world will be safe for each individual. Each individual will have a saved, moral life here, a life lived in obedience to the laws of nature, and as the laws of nature are the laws of God, in obedience to God. And what danger can the hereafter, if there be such a thing as the hereafter, hold for any one who is so obeying the laws of God?
Get society right and the individual will become right.
That is the modern Gospel.
That is the message to a needy world:
“Get society right and the individual will become right.”
I do not interject here in full testimony the nevertheless fact that such a pagan city as Rome, or licentious Corinth or idolatrous Ephesus were lifted into cleanness and moral decency, not by legislative action, by reorganization of local conditions, but by the regeneration of one individual at a time until the divine sanity and personal spirituality enthroned in them built up societies, assemblies of such heaven-given health that the old social conditions were overthrown; so overthrown by the personal Gospel Paul preached that throughout Asia Minor the people had been turned away from the worship of their gods, in Ephesus the temple of Diana was largely deserted and the craftsmen who made the silver, souvenir images of the goddess complained their business was almost at an end.
Strangely enough the advocates of this social Gospel set up the individual life of the Son of God as the means by which society is to be made right; but they set up, not the life He is living now as the risen, glorified God-man; on the contrary the life He lived before He died, the character He exhibited as a social reformer and an exemplar in righteousness. Men, they say, are not to be saved by the death Christ died, but by the life He then lived. He is to be taken as the proof of the doctrine of evolution and the possibilities in the natural man. He is the most advanced son of God who ever lived. All other men are innately sons of God, but undeveloped.
The fact of Christ, it is said, is a sublime encouragement to any man. He has only to copy Him in His words and deeds to find the divine life unfolding. Get away from the sacrificial Christ, this modern Gospel teaches, to the social Christ, the Christ who was interested in the poor and needy and who arraigned wrong social conditions; take the attitude of Christ in relation to the evil of His times and with Him as the inspiration institute right legislation and right social conditions and the world will soon approach the condition of heaven on earth.
This is the infidellic drive of Protestantism today.
Protestantism has come down from the plane of the supernatural to the plane of the natural.
Every day Protestantism is becoming more and more a society for competitive morality.
In short, the Protestantism of the hour is a combination of religiousness, civilization, Christianity, socialism, pagan philosophy, unitarianism and the energy of the flesh.
Nor need we be startled at this as though some strange thing had taken place. Long ago the Apostle warned us that it would be necessary to preach the Word in season and out of season—just as a watchman is under bonds to flash light in the darkness—because the time would come when the Church should have a form of godliness, but denying the power thereof; when it would not endure sound doctrine, but in obedience to the itching of the flesh should heap to itself teachers who should endeavour to respond to these worldly demands; teachers who in the end should turn the people away from the truth and turn them to the fictions and fables of men; teachers of whom the Apostle Peter warned who should bring in damnable heresies, even denying the Lord who had bought them, teachers whom Jude foresaw would creep in unawares.
Men who consult the chart of a seacoast which marks the place of breakers and treacherous, hidden ledges, now and then thrust out through the white foam like the gleaming sharp teeth of waiting sharks, are not startled when they see the surf breaking at the indicated spot and hear the roar of the waters where it was announced they should lift up their thunder; they are not surprised, instead their confidence in the accuracy of the chart is emphasized.
Likewise when those who have read the forecast in Holy Scripture, while they may feel a certain grief at the facts as they are, rejoice when they see these things that even the failure of man as man and the betrayal of committed trust bear witness to the accuracy of Holy Writ.
With all its failure the professing Church still claims to be the kingdom of Christ on earth and asserts its determination to rule the world. Rome holds to the idea with unfailing faith and with consistent Jesuitical and political scheming is moving forward with united front to temporal sovereignty. Protestantism with its new watchword of a “reorganized world” is making all its plans to attain the place of power by social, moral and political means.
What would be said of a queen who entered into partnership with men whose hands were still red with the blood of her murdered husband and rejected king? What could be said but that she had wholly forgotten or proved totally false to the principles for which her husband had died?
What shall be said of a Church which seeks to enter into partnership with a world that slew her Lord; which under all the smile and smoothness of moral, social and philosophical phrases and all the hypocritical laudations of His human character rejects His deity and hears in His cry of agony on the cross the proof that He was only a man who failed as other men have failed at the last.
Such a Church as that has lost the vision of its true attitude during the absence of its rejected Lord and is well-nigh to forfeiting its commission.
Over the professing Church is sounding to-day with ominous significance the Apostolic words of warning:
“What, know ye not that the friendship of the world is enmity with God; and that whosoever will be the friend of the world, is the enemy of God?”
The Corinthian Church attempted to take the place of rulership in the world.
With keen and biting words the Apostle rebukes them.
Thus he writes to them:
“Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we might also reign with you.”
Then he adds by way of contrast:
“I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels and to men.”
It is this same apostle who under the inspiration of the Spirit in his second epistle writes to Timothy:
“If we suffer, we shall also reign with him.”
It is not while her Lord is the crucified and rejected that the Church is to reign and rule over the world. Not while He is seated on His Father’s throne in heaven and His own throne on earth is cast down and trampled in the dust. Nay! if the Church is faithful she will walk in separation from the world. If the Church is faithful she will testify against the world, not testify merely against certain abuses, but against the world as a system, that it is built upon the principle of the enthronement of self and not God, the exaltation of the flesh and not spirit.
If the Church shall be faithful and like Noah in the building of his ark condemn the world; if the Church will take up earnestly the solemn truth of God and warn men that no matter how good a government may be established by human means, no matter what culture and morality may fill the earth, no matter to what extent advance may be made in art, in science, nor no matter how safe a place the world may be made to live in, no matter to what heights of natural morality and righteousness man as man may attain, the judgment of God against this system of man called the world is certain, and that He will arise in His majesty to shake terribly the earth, and that only the things that are built on God can remain, the Church will suffer and be rejected even as was her Lord.
The Church is to be faithful to the testimony of Christ and enter into the fellowship of His sufferings.
The day of her triumph will come.
She is yet to rule over the world.
The hour and the circumstances are fixed.
Listen, I pray you, to the words of the Spirit as He speaks through the Apostle Paul:
“When Christ who is our life shall appear—then (and not till then) shall ye also appear with Him in glory.”
Only when Christ shall come to take to Himself His long deferred rulership can the Church enter into her rulership over the world. In the fifth chapter of the Revelation you have the new song of the Church, the song of redemption and rule.
This is the triumphant song; it is a song of praise addressed to the Son of God Himself:
“Thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation:
And hast made us unto our God kings and priests; and we shall reign on the earth.”
But mark the moment when that song is sung, the occasion of occasions!
It is at that supreme moment when as the Lion of the tribe of Judah yonder in His risen and glorified humanity in heaven He steps forward, Son of man, king of the Jews and king of Israel to take the title deeds of His kingdom from the hand of the Father; that moment when He is getting ready to cast His judgments on the earth and come forth as in the days of Noah to sweep away all iniquity and unrighteousness. It is at this moment when He is about to take to Himself His great power and descend in judgment glory that the Church bursts forth into her song of redemption and rule.
It is at the Second Coming of our Lord Jesus Christ alone that the Church will enter upon her function of rulership over the world. She cannot reign till He comes and puts her in the place of His queen and in associated power with Himself.
And because I want to see the Church lifted up out of social, political and fleshly partnership with the world; because I want to see the Church in the place of authority and power making and fulfilling the edicts of God; because I want to see the Church so exalted into the place of rulership that all the nations shall walk in the light of her excellency, her righteousness and holiness; and because this high and glorious state will be attained alone at the Coming of our Lord Jesus Christ I preach His Second Coming.