Chapter III: Part 3

The same reasons which induced the Almighty to call the universe into existence, will therefore induce Him to continue its existence. The desire which He felt to make as many rational beings as possible happy, led to creation. The same feeling has preserved the world in existence to the present moment. And as God is unchangeable, that desire must operate as powerfully ten thousand ages hence, as it does now; and the operation of that desire must, as a necessary consequence, lead to the preservation of this earth, from which a succession of rational creatures is to spring. If, then, at a future period the world is destroyed, and the multiplication of the human race ceases, it must be either because the Lord is unable to save more, or is unwilling to do it. The first supposition is impious, and the other supposes a change in the Almighty; for then that desire which led to creation must have ceased to exist in the Divine bosom; the infinite love of God must have ceased to operate; and of consequence, the Lord Himself must have changed both his desires and his operations. The destruction of the world is, therefore, opposed to the character of God, as a Being of infinite Love and unbounded power.

We may now sum up the arguments which have been adduced.

1. When the literal sense of a passage of Scripture is opposed to common sense and reason, such literal sense must be laid aside, as not containing the true meaning. But the literal sense of those passages which speak of a destruction of the earth, is both absurd and unreasonable. Therefore the literal sense of these passages must be abandoned, and does not contain the proper interpretation. Again: when two prophecies are found couched in the same language, and referring to a similar event, one of which is fulfilled while the other remains unaccomplished; the manner in which the latter will be fulfilled, must be judged of by the previous fulfillment of the former. But the first prophecies relating to the first coming of the Lord, are exactly similar to those which refer to His second coming; yet they never were _literally_ fulfilled: therefore we have no just reason to look for a literal fulfillment of the latter. 2. When any text of Scripture is, in the letter, inconsistent with itself, or with other plain and express passages of the Word, the interpretation must be sought for in the spiritual meaning of the words. But the proofs of this earth's destruction are inconsistent with themselves, and are opposed to other plain and direct portions of the Word of God; therefore the meaning of those alleged proofs must be found, not in the literal sense, but in their spirit. 3. In the explanation of every part of the Sacred Scriptures, a due regard must be had to the connexion in which it stands; and any mode of explanation which tends to break such connexion, or is at variance with it, may be beautiful but cannot be _true_. But the connexion in which the passages referred to are found, is completely at variance with the doctrine derived from them; nor can they in any way support that doctrine until severed from this connexion. Therefore that explanation which the generality of Christians gives them, cannot be correct. 4. And, lastly, whatever doctrine is opposed to the character of God, as a God of unbounded love and infinite wisdom, is not a doctrine of the Bible. But the doctrine before us is thus opposed both to his nature and perfections; therefore it cannot be true.

The arguments arising out of these propositions might be carried to a great extent. If, however, they have been supported by reason as well as Scripture,--if we have no right to expect a literal fulfillment of the prophecy relating to the Lord's second coming; and if the literal sense of the passages must be abandoned; then we have no reason to look for an overthrow of the universe, and the improbability of such a destruction has been fairly established.

Having thus gone through the principal part of the subject, and having shown that the common interpretation, against which so many and serious objections lie, cannot be the true meaning; I proceed, as a necessary conclusion, to notice briefly the spiritual meaning of the prophetic symbols used in the passages that we have noticed, and their connexion with each other. That the whole of these passages relate to the Christian church, we have already stated; and that they are of importance to us, may be fairly inferred from their being found in the Sacred Volume. It is, therefore, scarcely possible to conceive that even learned and pious men have been able to perceive nothing within them but earthly concerns,--mere temporal events; the destruction of Jerusalem; the conversion (whether real or pretended) of Constantine; wars in Italy; the irruption of the Goths; and the famine of the Antonines; as if these events were either able, or likely, to give that saving wisdom which it is the object of God by his Word to bestow. Everything in the Sacred Volume is intended to contribute to our salvation; but transactions like these do not tend to make us wiser or better. It is to the Christian church, and to its principles and practice, therefore, that these descriptions refer; and as they relate to the general body, they apply to every individual of which that body is composed, and thus demand our most serious attention.

The principal symbol used in these prophecies is, "the sun;" and this is said to "become black," and to be "turned into darkness." Our first inquiry, therefore, is, what principle in the spiritual world of Christianity, corresponds with this luminary in the world of matter. And in this inquiry we shall be aided, if we consider the functions it performs. The sun is the source of all natural heat and splendor; and without his influence, the worlds in the solar system, now glowing in light and beauty, would be dead and unattractive masses of matter. He is the cause of all vegetable and animal life: deprived of his beams, vegetation would decay, and the animal kingdom sink in death. He is the principal agent in the production of sight; the eye without him, would be a useless organ. In a word, if we were called upon to name the most important agent in the material world, our thoughts would turn at once to the sun. Now, in the spiritual world, including both the church of God and the individual spirit of man, what is that which produces the same effects as the natural sun does in the system of matter? What is the source of love and wisdom, spiritual heat and spiritual light?--What is it that produces in the mind those fruits of righteousness which are the characteristics of true religion? What gives to reason (the eye of the mind) its power of discerning spiritual things? and invests the soul, naturally dark and lifeless, with spiritual life and glory? It is Divine Love that does this. This is the Sun of the spiritual universe,--the Fountain of all heavenly light and life,--the Cause of every good word and work. And in giving this meaning to the natural image, we are supported throughout by the Sacred Scripture. The Lord is called "the Sun," and, "the Sun of Righteousness." He is said to _rise_ upon the mind, when the spirit turns itself toward Him; and to _turn away_ from man, when he departs from his Maker. In the same manner, whenever the prophets or apostles were favored with a visible representation of the Divine Majesty, they describe the face of God as shining like _the sun_. Now the face of God is his Love. Hence the Psalmist says, "Lift upon us _the light of thy countenance_, and cause thy face to shine upon us." And this love of God is described as the sun, rising, shining, and giving light. Thus, too, in the visions of John, when the apostle beheld an image of the pure church of Christ, he describes her as "a woman _clothed with the sun_;" or encompassed on every side by the Divine Love. By the sun, then, in the internal sense of prophecy, we understand the infinite and unbounded love of the Almighty, which alone is the cause of life and light; and which gives strength, support, and beauty, to the spiritual system of man.

Having obtained the meaning of this principal symbol, we shall be at no loss to determine that of the other. "_The moon_," as regards apparent splendor, is the second great luminary in the visible heavens. In herself, however, she is a dark body, and possesses no power of communicating light except by the reflection of the sun's beams. In this case, therefore, we have to seek a second principle in the heaven of the church, corresponding with this second light in the heaven of matter; a principle which, though it enlightens and cheers the soul, has no brightness in itself; but derives all its usefulness and beauty from a conjunction with LOVE. And this principle we find in FAITH; that faith which springs from charity. As the moon derives all her light from the sun, so does true faith draw all its glory from love. As the moon separated from the sun's influence, is dark and lifeless, so is faith without love, dead and useless. And as the light proceeding from the moon is but the rays of the sun reflected from her surface, so is the faith that springs from a modification of the love of God, a reflection of his infinite benevolence.

And here, again, the apostle confirms this idea. While he represents the church of God as being _clothed with the Sun_, he also describes her as standing upon the moon, or having "the moon under her feet:"--pointing out the love with which she is continually encompassed, and the faith upon which she is securely founded. Thus Paul, speaking of the universal church of Christ, declares that it is "built upon the _foundation_ of the apostles and prophets:"--that is, upon their doctrines, and upon the truth which they made known; "Jesus Christ Himself," as THE TRUTH Itself, being "the chief corner stone." Eph. ii. 20. With this, too, agrees the sublime prophecy of Isaiah. When speaking of the church restored to its full perfection and glory, he says, "_Thy sun_ shall no more go down, neither shall thy _moon_ withdraw herself; for JEHOVAH shall be thine EVERLASTING LIGHT and the days of thy mourning shall be ended." ix. 20. That is: Thy love shall no more depart, neither shall thy faith and charity decay; for God shall dwell in every soul by his love, and his beams shall be reflected from every bosom.

We might go through the whole of those predictions which relate to this subject; and in all cases we should find that this interpretation of the figures not only makes a complete and consistent sense, but that the passages so interpreted would stand in the most complete agreement with the general tenor of the Scriptures, and with the hopes of the best and wisest among men.

The third symbolic figure is, "the stars:" and these, as regards the quantity of light transmitted to the earth, are secondary luminaries in the visible system. They shine not with any borrowed radiance, but with their own native splendor. And here, again, we must repeat the inquiry, what are those luminaries in the _mental heaven_, which hold a secondary place in the concern of salvation, to love and faith; yet shine, not with reflected light, but with the real brightness of the Divine Glory? The answer is easy: They are the doctrines of religion or the _knowledges_ of truth;--those portions of the eternal reason, which THE MANIFESTED TRUTH has Himself revealed. But some may be ready to observe, that these are already included in the Faith of which I have just spoken. A single remark, however, will obviate this objection. That FAITH and the _knowledge of truth_ generally go together, is certainly true,--even as the moon and stars shine at the same time. But to _know_ the truth is one thing, and to have faith in God is another and widely different thing; as different as the light of the stars is from that of the moon. And as the stars frequently shine when the moon is not seen, so does the knowledge of truth frequently exist in the mind when true faith has no existence. I am, therefore, consistent in declaring that the _light_ of the stars,--the knowledge of doctrines, though a valuable acquisition, is secondary in importance both to Christian _faith_ and to Divine _Love_. Yet the doctrines or truths which are the objects of this knowledge, are not derived from any source lower than divinity itself; they are, as just observed, portions of eternal wisdom designed for the guidance of the church of God; and derived from the "Father of lights," from whom proceeds "every good and every perfect gift."

In thus mentioning _doctrines_, (or the term which I have used as synonymous, _truths_, for pure doctrines are but truths embodied) I by no means refer to the tenets of a sect or party, but to the eternal wisdom of the Almighty, as revealed in his word: and with respect to this, the parallel between it and the natural image may be carried through all its parts. As the stars are of the same nature with the sun, and like him shine with their native and proper light, so is the wisdom of God of the same nature with his love; both being essential attributes of Divinity. As the stars, however, though in themselves splendid bodies, communicate no heat to the earth, and are but of secondary importance in comparison with the sun and moon, so does the mere knowledge of truths, (although the truths in themselves possess the nature of divinity,) leave the soul as cold and lifeless as before; and is of far less importance in the spiritual system than the love of God, or faith, its reflection on the soul. Carry the comparison as far as we may, still the stars of the natural heaven correspond exactly to the _truths_ of the church; and the light which they emit, to the _knowledge_ of that truth.

And this interpretation of the symbol agrees, too, with the vision of the apostle. The church clothed with the Sun of love, and standing upon faith; the symbolic _moon_ had upon her head (the seat of intelligence and wisdom) a crown of twelve _stars_;--denoting the knowledges of pure truth which should ornament that church in her last state of peace and holiness. So the great red dragon, who is described as fighting with Michael and his angels, is said to have drawn the third part of the stars from heaven;--pointing out the almost total extinction of real truth in the corrupted Christian churches. We might again trace this meaning in every passage where the natural image occurs, and we should still find that the sense it gives to each of them is consistent both with the Word of God, as referring to the great concern of salvation, and with the connexion in which the passages are found.

In these symbolic representations we, therefore, perceive the three sources of light in the Christian heaven, love, faith, and knowledge. The first being the diffused affection of the Father of spirits; the second, its reflection in the soul of man; the third, the truths of doctrine which enliven and ornament the church, proceeding immediately from the Source of all Wisdom. The glory of each is the same in substance, as the light of the sun, moon, and stars, is the same in nature; but it differs in degree, as the luminary whence it springs is of more or less importance to the eternal happiness of man. Knowledge is the least important; of itself merely, it produces nothing. Faith rises above knowledge; yet even faith by itself is useless. Love is the chief; this quickens, animates, and renders fruitful, the church of God, and the soul of each individual member.

I press this interpretation on no one; yet I may say, without breaking the bounds of Christian liberty, that it carries probability on its very face. The parallel between the natural image and its spiritual correspondent, is complete throughout; but this can by no means be said of the various constructions which have generally been put upon them. The sun, it is said, is the civil government of a state; and the moon, its ecclesiastical policy. But in vain shall we attempt to draw a comparison here between the natural figure and the object said to be signified by it. The civil government of an empire is not the source of all wisdom, love, and prosperity, as the sun is of heat, light, and fruitfulness. It does not give to the ecclesiastical all its power, glory, and beauty, as the sun does to the moon; nor would the church become dead and lifeless if separated from the state, as the moon would if severed from the sun. The pastors of the church, which it is affirmed are the stars, do not, like the stars, shine with their own native splendor. The comparison, therefore, does not in any degree hold good: while in the meaning we have given above, consistency both with Scripture and reason, as well as with the best interests of man, is preserved throughout.

Now if this signification of the sun, moon, and stars, be correct, we need not employ much time in fixing the meaning of the terms "heaven," and "earth," when applied to the church of God. _Heaven_, or the atmosphere, is that in which the sun, moon, and stars appear; and by means of which they produce their effects. It is the grand reservoir of those particles, which, acted upon by the sun, and thus set in motion, cause heat; and preserve on the earth, life and vegetation. And the earth is that body, on the surface of which vegetation flourishes and life appears. This at once points out the figures as applying to the _inward feelings_ and _outward life_ of an _individual_; or, to the internal state of the church and its outward forms and ceremonies. It is in what the apostle calls "the inward man," that _love_, _faith_, and _knowledge_ produce their first effects; and by operating upon the feelings and affections of the mind, cause spiritual light and heat--true wisdom and divine love. And these produce a corresponding effect in the outward conduct, bringing forth "fruits meet for repentance,"--the living forms and witnesses of religion. As the sun shines in the atmosphere and produces fruit on the earth, so love shines in the soul and brings forth effects in the conduct, either in the case of an individual, or of the church as an assembly of individuals. By the same rule of analogy we may perceive what is meant by _the clouds_. These in the natural world, are vapors exhaled from the earth by the heat of the sun; and which condensed into form in the atmosphere, serve to perform their important functions. They temper and lessen in some degree the heat of the sun; they serve to beautify the appearance of the heavens; they are the great depository of rain, and the principal agents in the production of tempests. That which corresponds to them must, therefore, be something springing from the outward state of man, which is the grand depository of truth (spiritual water), behind which the glory of the Divine Love and Wisdom is seen, and which accommodates this wisdom to the capacity of mankind. And this we find in the outward letter of the Word of God. The historical narratives, the figures of prophecy, the parables of the Saviour, are all images rising from the world and the temporal state of mankind; and thus, like the _clouds_, they have their origin from the earth. Within this outward body of image and narrative are contained the treasures of wisdom and knowledge; it is the grand source from which truth must be drawn. And the glory of God shines through the whole, imparting to every natural form the splendor of divinity. And as the material images of the Bible serve to accommodate the wisdom of God to the capacity of his creatures, so have they often been the cause of those convulsions in the church, which seemed even to threaten her existence. "The _letter_" has often killed, when unaccompanied in the mind with the "_spirit_ which giveth life." We cannot, therefore, find in the figure before us anything which so completely accords with its origin and design, as the outward letter of the Word of God--the clouds of the Christian heaven.

The meaning of the principal symbols being thus stated, we pass to the connexion which they bear to each other in the predictions of the Saviour. We have already noted that the prophecy contained in Matthew, and recorded by the other Evangelists, refers in its primary application to the destruction of Jerusalem by the Roman armies; but in its more extensive meaning it points to the state of the Christian church in her period of decline and corruption, of which Jerusalem in her last days was a fitting type. With respect to this it is declared "_the sun_ shall be darkened"--the Divine Love obscured and lost; "and the moon shall not give her light"--faith and charity shall sink in darkness; "and the stars"--the knowledge of truth "shall fall from heaven,"--no longer exist in the minds of her members; "and the powers of heaven"--the whole internal state of the church "shall be shaken"--shall be thrown into complete disorder and confusion. This meaning, to which we are led by the connexion and correspondence of the natural symbols, points to a time (not when the universe shall be destroyed, but) when true religion shall have ceased to exist in the church:--"when the love of many shall wax cold:" when true faith will no longer be found; and when knowledge--the knowledge of genuine spiritual truth--shall have passed away. The same things are described in the vision of the apostle. "There was a great earthquake"--a shaking and disorder in the state of the church; "and the sun became black as sackcloth of hair, and the moon became as blood, and the stars of heaven fell to the earth,"--the knowledge of truth which once shone in the _mind_, sunk into mere outward _creeds_ and confessions of faith; "and the heaven departed as a scroll when it is rolled together"--the whole internal state of the church was thrown into confusion, and every inward feeling of religion perished.

The event immediately following is the appearance of the Son of Man in the clouds, with a trumpet; and since it is confessed that a trumpet signifies "the call of the Gospel," or as I would express it, the manifestation of truth; and as the _clouds_ correspond to the _outward form_ of the Word, the appearance of the Lord in the clouds and attended by trumpets, must signify the manifestation of spiritual love and truth in the letter of Scripture: and this is supported by what is afterwards said to be the consequence; "a new heaven and a new earth,"--a new state of the church both internal and external, both as regards inward feelings and outward conduct.

That this interpretation is true, I call upon no one to believe; but that it is probable will, I think, be confessed by all; and that it is in perfect harmony with the infinite designs of God toward his rational creatures, as well as with his character as a Being of infinite Love, will be equally acknowledged. Whether there has been a period in the Christian church (as there certainly was in the Jewish) when the above description was applicable to her; when religion had sunk into mere formality; when bigotry and intolerance both in priests and people, cut up charity by the roots; when faith was a mere body from which the spirit had departed; when the clergy were mere formalists, and the people were sensualized; when sacred knowledge was neglected by the one and unknown to the other: whether, I say, such a period _has_ yet arrived, and if so, whether it was _eighty_ years ago, or eight hundred, it is not my province now to inquire. My object is to show that the images used by the sacred penmen have reference to such a state, and to a subsequent restoration; and this I have shown by the rule or law of analogy existing between spiritual and natural things, as well as by the grand design of the Word of God in which those images occur.

And if it be probable that such is really the fact, then the design with which I commenced my task is completed. If the natural sense of the words of Scripture is absurd--if the best commentators themselves admit that in their outward application the words have no reference to the destruction of the natural world--and if, considered in their internal meaning, they relate to the church, its decline, and restoration; then there is no proof in the Scriptures of the dissolution of the visible universe; but strong evidence that it will never take place.

Let us, however, before leaving the subject, take a hasty glance at the two doctrines which have been presented. The first declares that after creating the universe, and endowing it with life and beauty; after forming man as a candidate for eternal glory, and after raising up a church which it is said was to endure "for ever," God will at a future time (for what reason, or to answer what purpose, is unknown,) destroy the fabric he has created; throw the whole universe into confusion and reduce it to ashes. That He will, for some reason equally unknown, put an end to the human race, and no more bring rational creatures to eternal happiness; that heaven will be closed, and not another candidate admitted; and that the church will then cease on earth, and never again be restored. And this supposition is founded on vague and mysterious texts of Scripture, and on a literal interpretation of figures which the most learned confess they cannot comprehend.

The other doctrine maintains that God, having created the world and peopled it with inhabitants, will continue it in existence; and that though religion will in the "latter ages" decline, yet at length "the Lord will appear in the brightness of his glory," will destroy evil and false-hood among men,--restore the world to its first state of purity; and that it shall then for ever become one vast temple, from which a ceaseless song of praise shall continually arise; while its inhabitants, prepared and preparing for a higher state, shall pass in succession into the eternal rest of God; and that the earth shall therefore be a nursery for glory,--a place of trial for a continual race of candidates for heaven.

This is a consummation worthy of the Creator,--worthy of the infinity of his nature and perfections,--worthy of the plan of redemption which He became incarnate to effect. It is agreeable to the dictates of the soundest reason, and in accordance with the hopes and wishes of every man who has not bowed down his reason to the idol of popular opinion. While the opposite tenet sets reason at defiance, makes the Bible teach what is practically absurd, and stands in opposition to the opinion of some of the most learned among its own advocates.

We cannot conclude this little treatise more appropriately than in the words of a writer often quoted in these pages.

"The doctrines or principles which I have stated and defended in this work, I believe to be the truths of God. Those against which I have argued, I believe to be either false or unproved. The doctrine which cannot stand the test of rational investigation, cannot be true. We have gone too far when we have said 'such and such doctrines should not be subjected to rational investigation, being doctrines of pure revelation.' I know no such doctrine in the Bible. The doctrines of the Scripture are doctrines of _eternal reason_; and they are revealed because they _are such_. Human reason could not have found them out; but when revealed, reason can both apprehend and comprehend them. It sees their perfect harmony among themselves, their agreement with the perfections of the Divine Nature, and their sovereign suitableness to the nature and state of man: thus reason approves and applauds. Some men cannot reason, and therefore they declaim against reason, and proscribe it in the examination of religious truth."

Men may incorporate their doctrines in _creeds_, or articles of faith, and sing them in _hymns_; and this may be both useful and edifying if the doctrines be _true_. But in every question which involves the eternal interests of man, the _Holy Scriptures_ must be appealed to in union with _reason_ their great commentator. He who forms his _creed_ or _confession of faith_ without these, may believe anything or nothing, as the cunning of others or his own caprice may dictate. Human creeds and confessions have been often put in the place of the Bible, to the dishonor both of revelation and reason. Let _those_ go away, let these be retained, whatever be the consequence.

[1] See on this subject, "The Plenary Inspiration of the Scriptures asserted," by Rev. S. Noble:--a work well worthy the perusal of every Christian, and which deserves a place in every library.

[2] See Wesley's Sermons. Sermon xv. "preached before the Hon. Sir Edward Clive, one of the judges of his Majesty's court of common pleas, in St. Paul's Church, Bedford, on Friday, March 10, 1758."

[3] Dr. Clarke has a very curious note on this passage. He supposes that the "noise" will be occasioned by the action of electric fire, on the watery particles of the atmosphere. These, being divided into their two component _gases_, the one will ascend into the higher regions, and the other float on the earth's surface. Thus, he says, the account of the apostle is "philosophically correct." Whether this be the _apostle_, or whether such account is correct in any degree, let common sense judge.

[4] This passage in its mere outward application, refers to a temporal overthrow in the land of Idumea; it has also, however, an acknowledged relation to the triumphs of the Gospel, and the overthrow of its enemies. Still, it makes little difference in the strength of the argument, to which event it is referred. Such descriptions have been given, they have been fulfilled, yet in no case literally. This is all that need be proved.

[5] See Sir Isaac Newton,--Locke,--Dr. A. Clarke,--Burkitt, etc.

[6] See Dr. Adam Clarke's remark upon this passage.

[7] Birkitt's Notes on the New Testament.

[8] For further remarks on this text, see "Noble's Plenary Inspiration of the Scriptures."

[9] Dr. A. Clarke, in loc.

THE END.

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_An Index to the Principal Works in Every Department of Religious Literature._ Embracing nearly Seventy Thousand Citations, Alphabetically Arranged under Two Thousand Heads. By HOWARD MALCOM, D. D., LL. D. SECOND EDITION. With Addenda to 1870. 8vo. Extra cloth. $4.

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_Sermons on the Lord's Prayer._ By Henry A. WORCESTER. 12mo. Cloth, $1.25.

End of Project Gutenberg's The New Eschatology, by J. G. Broughton Pegg