than with the infinity of his designs. We have seen that _love_ was the
cause of the world's creation; but what motive, I ask, can lead to its
destruction? There is nothing in the Almighty contrary to love;
therefore, if it is destroyed at all, _love_ must be still the motive.
But love never works except for the good of its creatures; therefore, if
the universe is dissolved, it must be because such dissolution will
confer a benefit upon mankind. And the question then arises: What
benefit can mankind derive from the destruction of this material world?
The answer of some will be ready. "The world" they tell us, "has been
changed by sin, and it will be dissolved in order that it may be
restored to its pristine glory and beauty;--that a new heaven and a new
earth may spring from its ashes." But does the change here supposed in
the constitution of the world, require its dissolution? When sin entered
into the universe, and the mind of man was contaminated, an immediate
and corresponding effect was produced upon the world of matter; but the
production of that effect was not accompanied by a _dissolution_ of the
material system; it operated surely indeed, but slowly, and without any
outward destruction. Why, then, should not the change from evil to good,
be effected in like manner as the change from good to evil? When the
earth is "filled with the knowledge of the Lord,"--when all shall
experimentally "know Him from the least even unto the greatest,"--when
man is again restored to his former state of peace and purity, a
corresponding change must once more take place in his material
habitation; but that change requires no destruction of the world to
effect it. Similar causes produce similar effects; and as a change in
man from good to evil, produced an alteration in the system of the
world, but without any dissolution, so a change in the souls of men from
evil to good, must likewise produce an alteration in the earth, but
without dissolution.
But this destruction, it is said, is to usher in "a new heaven and new
earth." We are, therefore, justified in asking, for what purpose is this
new material system created? Since it is believed that the succession of
man will cease with _this_ earth, why should _another_ earth be formed?
Is another race of men to be created? This, the strongest advocates of
the doctrine do not even suppose. Is it, then, to be the habitation of
the righteous of the present earth? This, it cannot be, for the bodies
of the departed will no longer be material, but _spiritual_; and to
assert that a _spiritual_ substance can dwell and walk on a material
earth, however pure that earth may be, is to assert what every one sees
to be preposterous. Since, then, it will not suit the departed
righteous, and another race is not to be formed, why, we continue to
ask, will this new earth be created? Here we are left completely in the
dark; nor amidst all the reasoning of the advocates of the popular
doctrine, can we find a single clue to direct us to an answer.
And here the former inquiry properly comes in. Since there is nothing in
the nature of God contrary to _love_, and since that love only works for
the temporal or everlasting benefit of man, what motive can induce the
Almighty to destroy this visible universe? We have seen that the state
of mankind in time will not be improved by it; for a change in the
constitution of the earth has been already, and may again be, effected
without it: and, besides, whenever such an event takes place, time and
the temporal existence of man will be no more: and the eternal happiness
of the blessed can in no degree be increased by an overthrow of material
nature; for when the spirit has left this sphere, it has done with
matter, and no longer depends upon it for its feelings or its pleasures.
If, then, such a dissolution of the earth as Christians in general look
for, will neither benefit mankind in time nor in eternity, then it is
contrary to the character of God that He should bring such an event to
pass; for He never operates unless to effect some benevolent purpose;
and this will effect none, either here or hereafter.
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.