Visible Churches Warned

XIV. Visible Churches Warned

XIV.
VISIBLE CHURCHES WARNED

“He that hath an ear, let him hear what the Spirit saith unto the Churches.”—Rev. iii. 22.

I SUPPOSE I may take it for granted that every reader of this paper belongs to some visible Church of Christ. I do not ask now whether you are an Episcopalian, or a Presbyterian, or an Independent. I only suppose that you would not like to be called an Atheist or an Infidel. You attend the public worship of some visible, particular, or national body of professing Christians.

Now, whatever the name of your Church may be, I invite your special attention to the verse of Scripture before your eyes. I charge you to remember that the words of that verse concern yourself. They are written for your learning, and for all who call themselves Christians. “He that hath an ear, let him hear what the Spirit saith unto the Churches.”

This verse is repeated seven times over in the second and third chapters of the book of Revelation. Seven different letters does the Lord Jesus there send by the hand of His servant John to the seven Churches of Asia. Seven times over He winds up His letter by the same solemn words, “He that hath an ear, let him hear what the Spirit saith unto the Churches.”

Now the Lord God is perfect in all His works. He does nothing by chance. He caused no part of the Scriptures to be written by chance. In all His dealings you may trace design, purpose and plan. There was design in the size and orbit of each planet. There was design in the shape and structure of the least fly’s wing. There was design in every verse of the Bible. There was design in every repetition of a verse, wherever it took place. There was design in the sevenfold repetition of the verse before our eyes. It had a meaning, and we were intended to observe it.

This verse appears to me to call the special attention of all true Christians to the seven “Epistles to the Churches.” I believe it was meant to make believers take particular notice of the things which these seven Epistles contain.

Let me try to point out certain leading truths which these seven Epistles seem to me to teach. They are truths for the times we live in—truths for the latter days—truths which we cannot know 230too well—truths which it would be good for us all to know and feel far better than we do.

I. I ask my readers to observe in the first place, that the Lord Jesus, in all the seven Epistles, speaks of nothing but matters of doctrine, practice, warning, and promise.

I ask you to look over these seven Epistles to the Churches, quietly and at your leisure, and you will soon see what I mean,

You will observe that the Lord Jesus sometimes finds fault with false doctrines, and ungodly, inconsistent practices, and rebukes them sharply.

You will observe that He sometimes praises faith, patience, work, labour, perseverance, and bestows on these graces high commendation.

You will sometimes find Him enjoining repentance, amendment, return to the first love, renewed application to Himself—and the like.

But I want you to observe that you will not find the Lord in any of the epistles dwelling upon Church government or ceremonies. He says nothing about sacraments or ordinances. He makes no mention of liturgies or forms. He does not instruct John to write one word about baptism, or the Lord’s Supper, or the apostolical succession of ministers. In short, the leading principles of what may be called “the sacramental system” are not brought forward in any one of the seven epistles from first to last.

Now why do I dwell on this?—I do it because many professing Christians in the present day would have us believe these things are of first, of cardinal, of paramount importance.

There are not a few who seem to hold that there can be no Church without a bishop—and no godliness without a liturgy.—They appear to believe that to teach the value of the sacraments is the first work of a minister, and to keep to their parish church the first business of a people.

Now let no man misunderstand me when I say this. Do not run away with the notion that I see no importance in sacraments. On the contrary, I regard them as great blessings to all who receive them “rightly, worthily, and with faith.” Do not fancy that I attach no value to Episcopacy, a liturgy, and the parochial system. On the contrary, I consider that a Church well-administered, which has these three things, and an Evangelical ministry, is a far more complete and useful Church than one in which they are not to be found.

But this I say, that sacraments, Church government, the use of a liturgy, the observance of ceremonies and forms, are all as nothing compared to faith, repentance, and holiness. And my authority 231for so saying is the whole tenor of our Lord’s words to the seven Churches.

I never can believe, if a certain form of Church government was so important as some say, that the great Head of the Church would have said nothing about it here. I should have expected to have found something said about it to Sardis and Laodicea. But I find nothing at all. And I think that silence is a great fact.

I cannot help remarking just the same fact in Paul’s parting words to the Ephesian elders. (Acts xx. 27-35.) He was then leaving them for ever. He was giving his last charge on earth, and spoke as one who would see the faces of his hearers no more. And yet there is not a word in the charge about the sacraments and Church government. If ever there was a time for speaking of them, it was then. But he says nothing at all; and I believe it was an intentional silence.

Now here lies one reason why we, who, rightly or wrongly, are called Evangelical clergy, do not preach about bishops, and the Prayer-book, and ordinances more than we do. It is not because we do not value them in their place, proportion, and way. We do value them as really and truly as any, and are thankful for them. But we believe that repentance toward God, faith toward our Lord Jesus Christ, and a holy conversation, are subjects of far more importance to men’s souls. Without these no man can be saved. These are the first and most weighty matters, and therefore on these we dwell.

Here again lies one reason why we so often urge on men not to be content with the mere outward part of religion. You must have observed that we often warn you not to rest on Church membership and Church privileges. We tell you not to be satisfied all is right because you come to church on Sunday and come up to the Lord’s table. We often urge you to remember that he is not a Christian who is one outwardly—that you must be “born again”—that you must have a “faith that worketh by love “—that there must be a “new creation” by the Spirit in your heart. We do it because this seems to us the mind of Christ. These are the kind of things He dwells upon, when writing seven times over to seven different Churches. We feel that if we follow Him we cannot greatly err.

I am aware that men charge us with taking “low views” of the subjects to which I have adverted. It is a small thing that our views are thought “low,” so long as our consciences tell us they are Scriptural. High ground, as it is called, is not always safe ground. What Balaam said must be our answer, “What the Lord saith that will I speak.” (Numbers xxiv. 13.)

The plain truth is, there are two distinct and separate systems 232of Christianity in England at the present day. It is useless to deny it. Their existence is a great fact and one that cannot be too clearly known.

According to one system, religion is a mere corporate business. You are to belong to a certain body of people. By virtue of your membership of this body, vast privileges, both for time and eternity, are conferred upon you. It matters little what you are and what you feel. You are not to try yourself by your feelings. You are a member of a great ecclesiastical corporation. Then all its privileges and immunities are your own. Do you belong to the one true, visible corporation? That is the grand question.

According to the other system, religion is eminently a personal business between yourself and Christ. It will not save your soul to be an outward member of any ecclesiastical body whatever, however sound that body may be. Such membership will not wash away one sin, or give you confidence in the day of judgment. There must be personal faith in Christ—personal dealings between yourself and God—personal felt communion between your own heart and the Holy Ghost. Have you this personal faith? Have you this felt work of the Spirit in your soul? This is the grand question. If not, you will be lost.

This last system is the system which those who are called Evangelical ministers cleave to and teach. They do so because they are satisfied that it is the system of Holy Scripture. They do so because they are convinced that any other system is productive of most dangerous consequences, and calculated to delude men fatally as to their actual state. They do so because they believe it to be the only system of teaching which God will bless, and that no Church will flourish so much as that in which repentance, faith, conversion, and the work of the Spirit are the grand subjects of the minister’s sermon.

Once more I say, let us often look carefully over the seven “Epistles to the Churches.”

II. I ask my readers, in the second place, to observe that in every epistle the Lord Jesus says, I know thy works.

That repeated expression is very striking. It is not for nothing that we read these words seven times over.

To one Church the Lord Jesus says, I know thy labour and patience—to another, thy tribulation and poverty—to a third, thy charity, and service, and faith. But to all, He uses the words I now dwell on: “I know thy works.” It is not, “I know thy profession—thy desires—thy resolutions—thy wishes,”—but thy works. “I know thy works.”

The works of a professing Christian are of great importance. 233They cannot save your soul. They cannot justify you. They cannot wipe out your sins. They cannot deliver you from the wrath of God. But it does not follow because they cannot save you, that they are of no importance. Take heed and beware of such a notion. The man who thinks so is fearfully deceived.

I often think I could willingly die for the doctrine of justification by faith without the deeds of the law. But I must earnestly contend, as a general principle, that a man’s works are the evidence of a man’s religion. If you call yourself a Christian, you must show it in your daily ways and daily behaviour. Call to mind that the faith of Abraham and of Rahab was proved by their works. (James ii. 21-25.) Remember it avails you and me nothing to profess we know God, if in works we deny Him. (Titus i. 16.) Remember the words of the Lord Jesus, “Every tree is known by its own fruit.” (Luke vi. 44.)

But whatever the works of a professing Christian may be, Jesus says, “I know them!” “His eyes are in every place, beholding the evil and the good.” (Prov. xv. 3.) You never did an action, however private, but Jesus saw it. You never spoke a word, no, not even in a whisper, but Jesus heard it. You never wrote a letter, even to your dearest friend, but Jesus read it. You never thought a thought, however secret, but Jesus was familiar with it. His eyes are as a flaming fire. The darkness is no darkness with Him. All things are open and manifest before Him. He says to every one, “I know thy works.”

(a) The Lord Jesus knows the works of all impenitent and unbelieving souls, and will one day punish them. They are not forgotten in heaven, though they may be upon earth. When the great white throne is set, and the books are opened, the wicked dead will be judged “according to their works.”

(b) The Lord Jesus knows the works of His own people, and weighs them. “By Him actions are weighed.” (1 Sam. ii. 3.) He knows the why and the wherefore of the deeds of all believers. He sees their motives in every step they take. He discerns how much is done for His sake, and how much is done for the sake of praise. Alas! not a few things are done by believers which seem very good to you and me, but are rated very low by Christ.