V.—The Apostasy
What will be the end of the course of events in Christendom? Some think that it will go on indefinitely, much as at present; others suppose that modern progress in science and civilization tends to a perfection which the world will some day arrive at. The teaching of Scripture is very definite and very different. Although an interval of peace and prosperity may immediately follow the rapture of the church, the end of the age will be the advent of the Son of man in power and great glory (Matthew 24:30). The finished refinement of the world being linked with blasphemy against God will bring down sudden and terrific judgment.
But before that, as we have already seen, true believers will have been taken to heaven. This will be the end of Christianity in any true sense. With the translation of the church, its mission will have been completed. Left behind, however, in the world will be the vast but lifeless body of professing Christians. This religious body, perhaps still nominally Christian, may continue for a time, although rejected by Christ; and it is solemn to reflect that this is a condition which, while at present let us hope exceptional, may in places be already existing. Are there not even now so-called churches presided over by men who are themselves strangers to the new birth? and the people over whom they preside—whole congregations—with quite possibly not a new-born soul amongst them; yet the routine of what is called “public worship” proceeding placidly as a decent but empty form? And should there be a sprinkling of half-a-dozen really saved persons there, what is to prevent the entire ecclesiastical machinery still moving on, even if those few be subtracted? So probably will it be when all who know the Lord have been quietly withdrawn to heaven. Indeed, the absence of all vital godliness will be felt as a relief by the worldly who are left. Blinded by self-complacence, the sentiment of such a company will be, “I am rich and increased with goods and have need of nothing,” not knowing that it is “wretched and miserable and poor and blind and naked.” And the ministry amongst such need not be so very different from what one reads about in the newspapers to-day: a honeyed explanation that the Bible is a bundle of old myths; that hell is a fable, and the eternal punishment of sin, instead of that to save us from which Christ died, is merely an old woman's fear! However, this dead profession will be no longer acknowledged by Christ. It will be spued out of His mouth (Revelation 3:16, 17). All this is, according to Scripture, the destiny of the numerous denominations of Christendom, in which at the present time, infidelity of every form is heaving and swelling like leaven (Matthew 13:33). Alongside, however, will be the Papacy, flourishing in undiminished, perhaps augmented, power; for it is clear from Revelation 17:16 that the Papal harlot is in existence after the appearance of the Roman “beast,” though receiving destruction from it as we see.
Scripture informs us that this lifeless religion—equally corrupt in Protestantism and the Papacy—will not last, but will terminate in “the apostasy.” Paul says, referring to the “day of the Lord,” “that day shall not come unless there shall have come the apostasy first” (2 Thessalonians 2:3). This quotation is taken from Dean Alford's translation, as the term “falling away” used in the Authorized Version and uncorrected in the Revised, is quite inadequate. Mr. Kelly says on the question of rendering— “Our authorized translators have utterly weakened the sense by rendering ἡ ἀπ. 'a' falling away. Beyond doubt it is 'the apostasy,' and there is no ground whatever for depriving the phrase of its intentionally definite force." True it is that in 1 Timothy 4 the apostle states that in latter times some shall apostatize from the faith in the way he there mentions—a movement the features of which find their counterpart in Romanism. But Romanism, evil as it is, is still a profession of Christianity, of which it is a perversion, not a public renouncement. It does not answer the terms of what Scripture here signalizes by the term “the apostasy,” and which is nothing less than the overt and definitive abandonment of Christianity, finally issuing, as we shall see, in its relentless destruction by the civil power over which it had previously exercised rule.
“The apostasy,” strictly speaking, is negative in character. Apostasy is a turning away from something; in this case, from the revelation which God has given of Himself in Christ. It is not the same thing as the Antichrist, though some Christians speak as if it were. Indeed so little are scriptural distinctions apprehended, that “the harlot,” “the [Roman] beast,” “the apostasy,” and “the antichrist,” are sometimes referred to as if they all meant the same thing—and some Christians can see nothing but the Papacy in each. But Satan is waiting to introduce the Antichrist, a yet deeper form of iniquity, to make room for which even the name of Christianity must be cleared away. Corrupt Christianity having served his purposes, he discards it. In one view the apostasy is man rising up against ecclesiasticism, which, as he thinks, has so long enthralled him; but in reality, as we shall see later on, it is God using evil powers, “the ten horns... and the beast” (Revelation 17:16), for the punishment of the harlot. The apostasy, culminating in the destruction of the harlot, is the clearing away of corrupt Christianity; the antichrist is the filling of the gap which has been created. The apostasy leaves the house “empty, swept, and garnished"; the antichrist enters and fills it.
A source of edification in the study of prophecy is that, being informed beforehand of an event to come, one is enabled to detect and identify principles already working in that direction. Thus, while prophecy predicts “the apostasy,” the Christian recognizes an advanced movement towards it in that most solemn feature of the age—the change which has taken place in the minds of men towards Christianity. And there is this lamentable circumstance, that the scribes and doctors of Christianity are foremost in teaching the people that they need no longer believe the Bible. They are the converse of Paul's noble example. For instead of preaching the faith which once they destroyed, by an inverted and miserable repentance, they destroy the faith which once they preached. As an ecclesiastic has indeed owned, “The great, novel, and awful characteristic of the present age is, that... open-mouthed infidelity has issued from officiating ministers in the church itself." Assaults on divine revelation are no new thing; but formerly it was the pride and pleasure of powerful intellects in the church to defend the book of God. Here is a list of a few such works, which have passed into standard literature, and well they deserve it, as models of irrefutable reasoning, viz.:-
“The Analogy of Religion to the Constitution and Course of Nature,” by Joseph Butler, D.C.L., Bishop of Durham
“An Apology for Christianity” (a reply to Gibbon), by Richard Watson, D.D., Bishop of Llandaff
“An Apology for the Bible” (a reply to Thos. Paine), by ditto
“Evidences of Christianity,” by W. Paley, D. D., Archdeacon of Carlisle
“Hore Paulinae; or the Truth of the Scripture History of St. Paul,” by ditto
“The Internal Evidence of the Christian Religion,” by Soame Jenyns, Esq.
“The Truth of Christianity Demonstrated. A dialog between a Christian and a Deist,” by the Revelation Charles Leslie, M.A.
“A Short and Easy Method with the Deists,” by ditto
“A Short and Easy Method with the Jews,” by ditto
“Plain Reasons for being a Christian,” by Samuel Chandler, D.D.
“The Conversion and Apostleship of St. Paul of itself a demonstration of Christianity as a Divine Revelation,” by Lord Lyttleton
“Dissertation on Miracles” (reply to Hume), by George Campbell, D.D., Principal of the Marischal College, Aberdeen
“The Trial of the Witnesses of the Resurrection of Jesus,” by Thomas Sherlock, D.D., Bishop of London
“A Sequel of the Trial,” by ditto
“The History and Evidences of the Resurrection of Jesus Christ,” by Gilbert West, Esq.
“The Transmission of Ancient Books,” by Isaac Taylor
“Logic in Theology and other Essays,” by ditto
This list might be largely extended, but it suffices to show the noble work of Christian men of those times. Now we have a Bishop (Dr. Colenso) disputing the authenticity of the Pentateuch. Almost simultaneously, the notorious “Essays and Reviews” heralded, for England, a new and dire epoch as regards Christianity. It was already initiated in Germany, as indeed Dr. Williams says, in lauding Bunsen's views, that they “tend more and more in proportion as they are developed to justify the presentiment of their creating a new epoch in the science of Biblical criticism” ("Essays and Reviews,” 10th Ed. p. 528). The pre-sentiment has been fulfilled. It is a new epoch indeed; the smoke of “the abyss” darkening the atmosphere of Christianity! Following is the outburst of what is now rampant under the title of “Higher Criticism” —a catching name which has great advantages as advertisers know. To gauge its character, however, we may take the naive confession of its own exponents, viz.— “What is the position of students and teachers of the Bible to-day? They are face to face with a treatment of the Bible, especially the Old Testament, which half, nay, a quarter of a century ago, would have seemed utterly irreverent, subversive of the foundations of the faith; and which still seems to many (it is not to be wondered at) irreverent and mischievous” ("The Higher Criticism,” by the Revelation Professor Driver, D.D., and the Revelation Professor Kirkpatrick, D. D.).
Here is an acknowledgment by themselves of the true nature of a movement which Doctors of the church are leading—twenty-five years ago it would have been deemed “subversive of the foundations of the faith!” At a meeting in London at which Lord Kinnaird took part, the Revelation James Douglas called the Higher Criticism “the most colossal imposition ever palmed upon a credulous public"; and Dr. A. T. Pierson said, “If it had not been invented in hell, it ought to have been” ("Daily Mail,” London, 27th Feb. 1907). These are strong words, but not a whit too strong, though not quite scriptural. However, with the averment of these two ministers as opponents on the one hand, and with the open avowal of Drs. Driver and Kirkpatrick on the other, we hardly need to go further for evidence of the momentous change as to God and His revelation, now taking place in the mind of Christendom.
But in addition to the Higher Criticism there is now—its twin brother—what is called “The New Theology.” If “new,” it is not Christianity: for Christianity, once delivered, cannot be altered. The instructed Christian knows that we are called upon by the apostle Jude to “earnestly contend for the faith once for all delivered to the saints” (see R.V. and Alford). Scripture contains a remarkable text in which progress beyond “the doctrine of Christ” as given at the first, or departure from it, are expressly condemned. The Authorized Version gives the text in question as: “Whosoever transgresseth and abideth not in the doctrine of Christ hath not God” (2 John 9). The word “transgresseth” here (προάγων) should really be “goeth forward,” or onward, as it is, very properly, so rendered in the Revised Version. There are two things condemned by this Scripture—one, “going forward” beyond the doctrine of Christ as revealed; and the other, “not abiding” in that doctrine, that is, giving up what has been revealed. Either one or the other is disloyalty to God in the complete and perfect revelation which He has vouchsafed. Going forward, or going backward, from the once-delivered doctrine of the Christ, are alike departure from Christianity.
However, this new creed is mournful and awful. Denying the vicarious sacrifice of Christ, it removes the foundation of Christianity and destroys the sinner's hope, leaving him without any defense against the righteous wrath of God. Further, it insults the Lord Jesus Christ by rejection of the truth of His Person. Be it observed that while the will to reject divine revelation is manifested, the effort at present is to proceed under cover of the name of Christianity, and to clothe the varied falsities in Christian phraseology. Take the atonement—the name is retained, but the true sin-bearing on the cross is reasoned away. Again, the name of the Lord Jesus is retained, but in what fashion? Hear the Revelation R. J. Campbell— “Whether Jesus the carpenter had any more right to speak about the mysteries of the universe than I or you have, who can tell? We cannot be sure” (Sermon preached in City Temple, 8th October, 1903). Christianity then is rejected; but rejected covertly. It is apostasy in principle, but as yet dissembled. This measure of restraint is the effect of the presence of the Holy Spirit dwelling in the church. There is a power that restrains, “For the mystery of lawlessness doth already work, only there is one that restraineth now until he be taken out of the way” (2 Thessalonians 2:7). But at the translation of the church, this restraint will be lifted off. Whatever then the outward condition of the world; whatever its material prosperity and luxury, a moral change of immense moment will have taken place. Not only will the church have gone, but the church is the habitation of God by the Spirit who came down at Pentecost (John 14:16, 17; Acts 2:33; Ephesians 2:23; 1 Corinthians 3:16, 17). That blessed Spirit is still here, notwithstanding that He is resisted by the world, grieved and quenched in the church, and He will remain here so long as the church is on earth. His power and testimony have at times been solemnly manifested, leading up to the overthrow of paganism in the Roman Empire. The church is “the pillar and stay of the truth” (1 Timothy 3:15). There only is the truth found; outside, all is spiritual darkness and delusion. The presence of the church inhabited by the Spirit acts as a repressive weight upon the evil of the world; indeed, even the presence of an individual Christian is felt as a curb in a company of the ungodly, for the Holy Spirit dwells in the individual believer as well as in the church collectively. What a change has been wrought on the face of the world by the Holy Spirit's presence! What then will be the inverse change when that gracious, holy presence departs? The dead professing body left by the Holy Ghost will be like the earthly temple abandoned by Jesus; and, as with the earthly temple, will not long be tolerated by the profane world. It may be content enough to go on without Christ, but its destiny is to be cast off by the very world to which now it basely accommodates itself.
The symbol of the gaudy harlot riding the ten-horned beast of the Revelation scarcely needs to be explained (for it is proverbially recognized) as representing corrupt Christianity, which has its darkest development in Romanism—though by no means its only one, for the harlot has daughters (Revelation 17:5). “Here is the mind which hath wisdom. The seven heads are seven mountains on which the woman sitteth” (ver. 9). Now it is stated in this same chapter of the Apocalypse, “The ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire” (Revelation 17:16).
“The beast” symbolizes the civil power of the Roman Empire over which the woman has ruled; and “'the ten horns” are ten federated kingdoms. which will constitute the revived and reorganized Roman Empire of the future. Thus the solemn ordering of God is that, corrupt Christianity, the false church, will be dealt with in judgment earlier than any other entity upon earth. She is not allowed to go on until the appearing of the Lord. Her judgment is earlier. God puts it into the heart of “the ten horns and the beast” (giving them one mind for the purpose, Vers. 16, 17) to turn upon and destroy the harlot. The very kings and powers of the world, over whom she has had sway, with whom she has committed fornication, and, most especially, the Roman Empire which had been her signal boast—all these God uses for her punishment. If there is a name which the Papacy has gloried in, it is Rome. By Rome the Papacy will be destroyed. All ye high church ecclesiastics who are aspiring to and aping the Papacy! take note of what is awaiting the harlot, and learn that the greater your success, and the nearer your approach to Popery, with one and another of you dropping from time to time into the jaws of her fascination—the earlier will be your judgment from God. “Her plagues shall come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire; for strong is the Lord God who judged her” (chap. 18:8). Read the 18th chapter of the Revelation and see the cataclysm of ruin in which the glory of symbolic Babylon is brought to naught.
This is only in accordance with divine principles of action, for that which is professedly near to God, is always first taken in hand for judgment. The direction for the judgment of Ezekiel 9:6 was “Begin at my sanctuary.” So Jehovah said to Israel, “You only have I known of all the families of the earth, therefore will I punish you for all your iniquities” (Amos 3:2). Similarly with Chorazin, Bethsaida, and Capernaum; their judgment should be more terrible than that of Sodom and Gomorrah, because of their greater privileges (Matthew 11:20-24). Again, if the gospel is to the Jew first and also to the Greek, in the same order comes the judgment— “Tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile” (Romans 2:9). “Judgment begins at the house of God” (1 Peter 4:17). Upon this principle the harlot of the seven-hilled city (Revelation 17:9) is judged and destroyed, while the profane world is allowed to go on till the coming of the Son of man. Macaulay, in one of his brilliant essays, describes the marvelous influence of the Roman Church, and in view of its seeming immovable permanence arrives in his climax at those well-known words, “And she may still exist in undiminished vigor when some traveler from New Zealand shall, in the midst of a vast solitude, take his stand on a broken arch of London Bridge to sketch the ruins of St. Paul's.” This might indeed be supposed by the most philosophic observer apart from God's word; but in His revealed purposes the doom of that church is already decreed. And so far from truth is the imagined perspective of the Essayist that the Papacy will be the very first of the objects to fall under the judgment of God in the closing scenes of this world's history. Against that mystical Babylon there has gone forth a handwriting of fate, not indeed upon the wall as of old, but in the word of the Lord that endureth forever.
The destruction of the ecclesiastical harlot by the beast will be the consummation of the apostasy which is now working in mystery. Do not suppose that only the Papacy will be affected; she is the mother of all the corrupt ecclesiastical systems of Christendom. There is, however, to be absolute apostasy, of which the crowning act will be the tremendous ruin of that evil institution. The “Higher Criticism” and the “New Theology” may do for the present, but they are only preparatory. Men will not always be satisfied with a giving up of the essence of truth while retaining its form. They will throw away even the form. They will burst through such hypocrisy and tear it to shreds. The apostasy will be total; every form of Christianity will be thrown off, including its most guilty corruption—the Papacy. There have already been pre-manifestations of the spirit that will do this. It was seen at the French Revolution. On a smaller scale it is now at work in the revolt against church authority in France.
Reader, if such is to be the end of Christendom, where are we now on the road? This is not the place to state or refute the doctrines of the “Higher Criticism” and the “New Theology"; what is important is to point out their significance prophetically. Are they not way-marks that intimate the near end of the journey? See we not infidelity and atheism ready to burst forth? But they cannot do so while the restraint exists which has been already explained. The apostasy will not come until that restraint is removed. But the Lord Jesus will descend into the air and catch up the church to be forever with Him. And with the church the hindrance to new evil will have gone. Who shall say that that moment may not be close at hand? Looks it not as if things below were ripe for the event? And should not these reflections stir up Christians to a more vigilant watching for the return of the Lord? To wait for Him in loyalty without any sign was always the duty of the church. But when we see before our eyes alarming developments which are to come to a head immediately after the church's rapture, the inference unavoidably strikes the mind that the Lord's coming may be nearer than we had ever supposed it.
[E. J. T.]