diff options
Diffstat (limited to 'old/51888-8.txt')
| -rw-r--r-- | old/51888-8.txt | 2949 |
1 files changed, 0 insertions, 2949 deletions
diff --git a/old/51888-8.txt b/old/51888-8.txt deleted file mode 100644 index b8d4bec..0000000 --- a/old/51888-8.txt +++ /dev/null @@ -1,2949 +0,0 @@ -The Project Gutenberg EBook of The New Eschatology, by J. G. Broughton Pegg - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The New Eschatology - Showing the Indestructibility of the Earth and the Wide - Difference between the Letter and Spirit of Holy Scripture. - -Author: J. G. Broughton Pegg - -Release Date: April 29, 2016 [EBook #51888] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE NEW ESCHATOLOGY *** - - - - -Produced by Donald Cummings, Bryan Ness, Chris Pinfield -and the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/American -Libraries.) - - - - - -Transcriber's Note. - -Apparent typographical errors have been corrected. - -Italics are indicated by _underscores_. Small capitals have been -converted to full capitals. - -In the list of the publisher's other books, at the end of the work, the -first line of each entry sometimes comprises only part of the title and -sometimes extends beyond the title. The entire first line has been -italicised in the original. In this version only the title has been -italicised. - - - - - THE - - NEW ESCHATOLOGY. - - SHOWING - - THE INDESTRUCTIBILITY OF THE EARTH - - AND - - THE WIDE DIFFERENCE BETWEEN THE LETTER AND - SPIRIT OF HOLY SCRIPTURE. - - BY J. G. BROUGHTON PEGG. - - [Illustration: Behold He Cometh with Clouds; The Word] - - PHILADELPHIA - J. B. LIPPINCOTT & CO. - 1872. - - - Entered according to Act of Congress, in the year 1871, by - J. B. LIPPINCOTT & CO., - In the Office of the Librarian of Congress, at Washington. - - LIPPINCOTT'S PRESS, - PHILADELPHIA. - - - - -NOTE. - - -This little work was published in England several years ago; but has -never before been republished in this country. It deals with those texts -of Scripture which have generally been supposed to foretell the -destruction of the material universe; and shows conclusively that these -passages have been entirely misunderstood by commentators; and that, -rightly interpreted, they have no reference whatever to the outer realm -of matter, but to the inner realm of mind; to the internal condition of -the church, the loss or destruction of heavenly charity, and the eclipse -of genuine faith, which it was foreseen and foretold would occur at the -close of the first Christian Dispensation. - -It is proper to add, also, that, although the name of Swedenborg nowhere -occurs in the book, it is evident that the author was familiar with his -teachings, and viewed and treated his subject from the Swedenborgian -stand-point. But with the lovers of spiritual truth and the seekers -after a Spiritual Christianity, this fact--now that so many earnest -inquirers are beginning to read the writings of the Swedish seer--will -rather add to than detract from the interest and value of the work. - - AMERICAN EDITOR. - PHILADELPHIA, Oct. 30, 1871. - - - - - - THE - NEW ESCHATOLOGY. - - -_For the first heaven and the first earth were passed away; and there -was no more sea_.--REV. xxi. 1. - -While we blame the conduct of the Jews in adhering only to the literal -sense of the Scriptures, and by such adherence rejecting their Messiah, -we possibly forget that the Christian church has followed precisely the -same line of conduct; and that to this we are indebted for the greater -part of those absurd dogmas, which have so long exposed the Gospel to -the derision of its enemies. Had men properly discriminated between -those parts of the Sacred Volume which are _literally_ true, and those -which are only _apparently_ so, we should never have heard of the -doctrines of transubstantiation and Roman supremacy; nor of many other -equally absurd beliefs which the generality of Christians entertain. We -should not have seen a fallible and weak mortal exalted as Head over the -church of God; we should not have heard of a morsel of bread being -changed into the Lord's body; we should not have seen the Divine Nature -divided among three separate and distinct Persons; nor should we have -heard of the doctrine which we are about to bring under consideration. - -But do not mistake me. When I assert that the Scriptures in the literal -sense sometimes speak only apparent truth, I by no means deny the divine -authority of the Sacred Record. The church whose doctrines I advocate, -most explicitly declares that the _whole_ of the Scriptures,--every -chapter,--every verse,--every word, nay, sometimes every _letter_--is -filled with the inbreathed wisdom of God. But when I say that apparent -and not _real_ truths are often laid down in the letter of the Word, I -affirm what every man who possesses any share of discernment will -readily admit. The fact itself is too plain even to require proof. Thus -we read that the sun rises, moves, and sets; which is certainly true in -_appearance_, but not in reality. Again we are told that the LORD -repents,--that He is weary, and that He turns away His face from man; -which, though correct as regards appearance, has no foundation in -literal fact; for though the Sun of Righteousness is said to rise upon -the soul, and to set when the mind is given up to evil, yet it is here -as in the case of the _material_ sun. In God "there is no variableness -nor shadow of turning;"--"He fainteth not, neither is _weary_;"--"He is -not a man that He should lie, nor the son of man that He should repent;" -but as the earth, by turning to or from the sun, causes the appearance -of motion in that body; so the mind of man, by turning to the Lord, or -by departing from Him, causes an appearance of change in God; yet it is -not He that changes, but the mind itself. - -And we may go still further. There are numerous passages in the Word of -God, which in the literal sense only, do not convey even _apparent_ -truth. Among others the following, "Thou ridest through them with thine -horses." "He rode upon a cherub and did fly; He came flying upon the -wings of the wind." "He that eateth my flesh and drinketh my blood, -dwelleth in me and I in him;" "for my flesh is meat indeed, and my blood -is drink indeed." "This (bread) is my body; this cup is the New -Testament in my blood." "If thy right hand offend thee, cut it off and -cast it from thee." "I am the Door of the sheep." "I am the true vine, -and my Father is the Husbandman." In all these passages, and others -which will occur to every reader of the Scripture, the literal sense -conveys neither real nor apparent truth. The Lord does not really ride -through the sea, nor does he even _appear_ to do so. The flesh of the -Saviour was not to be _literally_ eaten. The bread which He held was not -really his body, nor did it even _seem_ to be so. And as in these and -similar instances, the outward letter of the Word conveys not its true -meaning, it is to be sought for in the law of correspondence; or in that -eternal connection which subsists between natural things and spiritual. - -And upon this law of correspondence or analogy I must make a few -preliminary remarks. It is what the world in general terms _figure_, or -_metaphor_; but the New Church makes a distinction, and I will add, -a very just one, betwixt _figure_ (properly so called) and -_correspondence_. Figurative language is that in which a comparison is -drawn between one natural object and another; the analogy between which -exists only in the imagination, and has, therefore, no _real_ existence: -but correspondence is the representation of spiritual things by natural; -and the resemblance is not merely imaginary but real, consisting in the -proper dependence of the latter upon the former, as an effect upon its -cause. If we compare a mighty empire in its rise, glory, and decline, to -an oak springing up, flourishing for centuries, and then decaying, we -use _figurative_ language; since both the empire and the oak are -_natural_ objects, which have no _real_ connection with each other, and -between which the resemblance is only imaginary. But when the Creator is -likened to the sun, the language is no longer _figurative_ but -_correspondent_. It is not the comparison of earthly things with -earthly, but of spiritual things with natural. And the objects compared -have a real connection with each other, since the material sun depends -on its Creator as an effect upon its cause. Again, when the church is -described as the Lord's body, the language is correspondent and the -connection real; for the rise and prosperity of the church depended upon -the assumption of humanity by the Saviour; and it still hangs upon it as -the cause of its existence. - -We further notice that all passages of the Word, the historical as well -as the poetical, bear within them such a correspondent or internal -sense. This will be placed beyond a reasonable doubt if we consider, -first, that "all Scripture," whether historical or prophetic, is, -according to the Apostle, inspired or _God-breathed_. And as the breath -of God is the infinitude of his love and wisdom, every portion of the -sacred Volume must be filled with it. Not only every book in general, -but every verse and every sentence;--for if we can find a single -sentence which does not contain within itself the infinite wisdom of -God, such sentence must either form no part of the Scripture, or the -assertion of Paul must be untrue. And secondly, the Word of God from the -beginning to the end is intended to "make us wise unto salvation." This -is the design with which every part of it was written. But we can only -become truly wise by being acquainted with our own state, and with the -nature of the Divine Redeemer. Whatever part, therefore, does not relate -both to God and to ourselves, cannot communicate saving wisdom; and -consequently, (if the Apostle be correct,) cannot form any portion of -the Sacred Volume. Now, independently of the passages which we have -before quoted, the greater part of what is called "the historical Word," -consists, in its mere _outward form_, of the records of the Jewish -nation, their wars, and their policy. The prophecies themselves in their -literal and obvious meaning, refer to the rise and decline of earthly -states, and to the mutation of earthly empires. Either, then, such -records and prophecies must have an internal and correspondent meaning, -relating to spiritual and divine things, or if they have not, they -cannot be fitted to communicate saving wisdom, and so cannot be -accounted part of the Scriptures; seeing that the _Scriptures_ in every -part, are, according to Paul, filled with this wisdom.[1] - -If, then, there _are_ parts of the Word of God, the true meaning of -which is not to be found in the literal sense; if that Word contains, -within the outward letter, a spiritual and internal meaning; and if we -are to resort to such meaning where the letter gives not the true one; -the next inquiry which arises is, How are we to determine when a passage -is true in the literal sense, or when it is only true in the -corresponding one? The answer is easy. When the outward meaning of any -passage asserts something at variance with reason,--or when it appears -opposed to the known character of God, then such meaning must be -abandoned, and the truth sought in the internal sense. This answer has -been admitted as correct by the Protestant churches, in their contest -with their Catholic neighbors. The latter argue that the words of our -Lord, "This is my body," are to be literally understood; while the -former very justly answer that, since such an interpretation is opposed -to reason and at variance with the nature of God as a God of truth, it -ought to be and must be rejected; and the words considered as -_figurative_, or as I have already termed it, _correspondent_. - -I have now proved a few preliminary points: _First_, that there are some -portions of the Word of God, the true meaning of which is not to be -found in the letter. _Second_, that when the literal sense of a passage -is opposed to fact and reason, such literal sense is to be rejected. And -_third_, that in such cases the interpretation must be sought in the -correspondent or figurative meaning. - -We turn now to what is commonly denominated "the End of the World;" and -on stating the generally received doctrine on this subject, we shall -quote the words of the celebrated John Wesley, both on account of his -piety and learning, and because the views which he maintains may be -fairly taken as those of the generality of Christians. First he observes: - -"There shall be earthquakes, not in divers places only, but in _all -places_; not in one part only, but in every part of the habitable world. -In one of these every island shall flee away, and the mountains will not -be found. Meanwhile all the waters of the terraqueous globe will feel -the violence of these concussions. The sea and the waves roaring, with -such an agitation as had never been known before since the hour that -`the fountains of the great deep were broken up' to destroy the earth, -which then stood 'out of the water and in the water!' The air will be -all storm and tempest, full of dark vapors, and pillars of smoke -resounding with thunder from pole to pole, and torn with ten thousand -lightnings. But the commotion will not stop in the region of the air: -the powers of heaven also shall be shaken. 'There shall be signs in the -sun and in the moon, and in the stars;' those fixed as well as those -that move round them. 'The sun shall be turned into darkness, and the -moon into blood, before the great and terrible day of the Lord come.' -'The stars shall withdraw their shining,' yea, and 'fall from heaven,' -being thrown out of their orbits. And then shall be heard the universal -_shout_ from all the companies of heaven, followed by the _voice of the -archangel_, proclaiming the approach of the Son of God and man; and the -_trumpet of God_ sounding an alarm to all that sleep in the dust of the -earth. In consequence of this, all the graves shall open and the bodies -of men arise." - -After the following judgment, (which Mr. Wesley thinks must last several -thousand years, considering "the number of persons who are to be judged, -and of actions which are to be inquired into,") he proceeds: - -"Then the heavens will be shriveled up as a parchment scroll, and pass -away with a great noise. The very manner of their passing away is -disclosed to us by the apostle Peter, 'In the day of God, the heavens -being on fire shall be dissolved.' The whole beautiful fabric will be -overthrown by that raging element, the connexion of all its parts -destroyed, and every atom torn asunder from the others. 'By the same the -earth also and the works that are therein, shall be burnt up;' the -enormous work of nature, the everlasting hills, mountains that have -defied the rage of time, and stood unmoved so many thousand years, will -sink down in fiery ruin. How much less will the works of art, though of -the most durable kind, the utmost efforts of human industry, tombs, -pillars, triumphal arches, castles, pyramids, be able to withstand the -flaming Conqueror! All, all will die, perish, vanish away, like a dream -when one awaketh."[2] - -Such, in substance, is the doctrine of the Christian world; and -certainly if _fear_ and _terror_ were sufficient to drive men into a -state of righteousness, here are horrors enough to excite the fears even -of the most courageous. But not the eloquence of man any more than his -wrath, worketh the righteousness of God. It is not sufficient that a -doctrine be eloquently set forth; it must also have truth for its -foundation. It is not enough that Scripture be quoted to support it; -that Scripture must also stand in its proper connexion, and retain its -proper meaning; for if this be not the case, however eloquent the -preacher and however numerous the apparent proofs, the tenet can only -rank with that "wood, hay, and stubble,"--those unsubstantial and airy -doctrines, which, when tried by the fire of Divine Wisdom, are consumed -and pass away. And if we can prove, _First_, That the passages which are -quoted to support the doctrine before us, are _literally_ understood, -while nevertheless such literal sense leads to absurdity; _Second_, If -we can further make it appear that such a _literal_ application of them -makes them inconsistent with each other as well as with many plain -portions of the Bible; and again, that, even if we admit such outward -meaning to be correct, it gives no countenance to the doctrine in -dispute; while at the same time that doctrine is opposed to the end of -creation and the character of God;--if these propositions can be made -good, I trust it will appear, that the tenet itself has no countenance -from the Scriptures; and that the true meaning of the passages adduced, -must be sought for in the internal or spiritual sense of the Word. - -The portions of Scripture on which the supposed destruction of the -universe is founded, are far from numerous. Some of them are already -quoted in the extract from Mr. Wesley; and previous to entering upon the -consideration of our first proposition, we shall point out a few of the -remainder. "Immediately after the tribulation of those days, the sun -shall be darkened, and the moon shall not give her light, the stars -shall fall from heaven, and the powers of heaven shall be shaken; and -then shall appear the sign of the Son of man in heaven; and then shall -all the tribes of the earth mourn, and they shall see the Son of man -coming in the clouds of heaven with power and great glory. And He shall -send his angels with a great sound of a trumpet, and they shall gather -together his elect from the four winds, from one end of heaven to the -other." Matt. xxiv. 29, 30, 31. "Till heaven and earth pass, one jot or -one tittle shall in no wise pass from the law, until all be fulfilled." -Matt. v. 18. "Ye men of Galilee, why stand ye gazing up into heaven? -This same Jesus who is taken from you, shall so come as ye have seen Him -go into heaven." Acts i. 11. "Then cometh the end, when he shall have -delivered up the kingdom to God, even the Father." 1 Cor. xv. 24. "The -Lord Jesus shall be revealed from heaven with his mighty angels in -flaming fire, taking vengeance on them that know not God." 2 Thess. i. -7, 8. "The day of the Lord will come as a thief in the night, in which -the heavens shall pass away with a great noise, and the elements shall -melt with fervent heat; the earth also, and the works that are therein -shall be burned up." 2 Peter iii. 10. - -But it is from the book of Revelation, that the principal part of the -proofs are drawn. A book _confessedly_ figurative in its language, and -which the wisest and most learned men have in vain striven to interpret. -One could hardly commit or imagine a greater outrage upon the common -sense of mankind, than that which the defenders of this doctrine have -committed, by first confessing the Book itself to be figurative and -inexplicable, and then adducing its language _literally_, in their -support, as if they had all at once found out that it was no longer -figurative but _literal_. If the visions of the Apostle are not literal, -but grand and representative images, then ought they not to be -understood in a literal manner, or if they are to be so understood, then -as plain and literal narrative they may be easily explained; and the -complaint which the receivers of this doctrine have so often made, that -it cannot be understood, is to the last degree frivolous and foolish. - -And what makes the matter still worse is, that the passages they have -adduced are among the most highly figurative in the Apostle's -descriptions. The following are among them: "Behold He cometh with -clouds, and every eye shall see Him; and they that pierced Him; and all -the tribes of the earth shall wail because of Him." i. 7. "And I beheld -when he had opened the sixth seal, and lo, there was a great earthquake; -and the sun became black as sackcloth of hair, and the moon became as -blood, and the stars of heaven fell unto the earth; even as a fig-tree -casteth her untimely figs when she is shaken of a mighty wind; and the -heaven departed as a scroll, when it is rolled together, and every -mountain and island were moved out of their places." vi. 12, 13, 14. -"And I saw a great white throne, and Him that sat on it, from whose face -the earth and the heaven fled away, and there was found no place for -them: and I saw the dead, small and great, stand before God." xx. 11, -12. "And I saw a new heaven and a new earth, for the first heaven and -the first earth were passed away, and there was no more sea." xxi. 1. - -Such are the texts of Scripture by which the doctrine before us is -supported; the greater part of which have clearly no reference to the -subject, and the remainder being not the literal language of narrative, -but the _correspondent_ and mysterious words of prophecy. Yet, even -viewing them in their outward meaning, we can scarcely fail to be struck -with the wide difference which exists between them and the description -of Mr. Wesley. There is nothing in them of an earthquake, amidst some -general concussion in which every island shall flee away:--nothing of -"the air resounding with thunder from pole to pole, and being torn with -ten thousand lightnings:"--nothing of the connexion of every part being -destroyed, and every atom torn asunder from the others. We may therefore -fairly set these down as additional horrors, supplied by the imagination -of the writer, and unsupported by anything like Scripture proof. And -with regard to what remains, we will now see how far that _literal_ -sense upon which it rests, will stand the criterion by which we are to -determine the meaning of Scripture. If the outward meaning is reasonable -and consistent, then it must be adhered to, and the doctrine is -established: but if, on the other hand, such interpretation leads to -absurdity, then, by the consent of every Protestant church, that meaning -must be laid aside; and with it, too, must be cast off the tenet of this -world's destruction. - -But one cautionary remark must here be made. We are by no means -authorized to mingle together literal and figurative language. That is, -we have no right to interpret one part of a sentence literally, and -another as figure. The passages before us are either _literal_, or they -are _not_. If they _are_, then every part of them must be literally -understood; if they are _not_, then no part of them can be literally -interpreted. If, then, we adhere to the outward meaning, we must carry -that adherence to every portion of the text; for if we reject such -meaning in any part, we reject it in the whole; and the doctrine which -depends for support upon it, must fall to the ground. - -Keeping this in view our first proposition is, that, to affix a literal -sense to the passages before us, is to give them a meaning at once -absurd and unreasonable. We might in proof of this, go through every -word in every text. It is declared in the letter that "the Lord shall -_descend_ from heaven;" but heaven is not a place connected either by -height or distance with the material world. Could we rise far into the -regions of space, and ascend for ever in the oceans of worlds, still, as -regards _distance_, we should be no nearer heaven than before. Where God -manifests Himself in the fullness of his love, there is heaven; but God -being a Spirit, can only manifest Himself thus in a spiritual region; -and such a region has no relation of space or distance with a world of -matter. Hence, therefore, a descent from heaven is not a literal going -down from a higher place to one beneath, and consequently must not be -_literally_ understood. Here the literal meaning fails at the very -threshold. At the first step we are obliged to seek for a figurative or -spiritual sense. - -If we overcome _this_ difficulty, we have yet to encounter others. It is -further said that He shall descend with "a trumpet." Now modern -Christians ridicule the idea of visible habitations and outward objects -in the spiritual world. What then are we to make of the description -before us,--of this _trumpet_ with which the Lord is to descend? Is it -_material_, or is it _not_? If it is material, then heaven, in which -there are material objects, must be a material _place_; and the Being -who uses this material trumpet, must be a material Being; consequently, -we must materialize both heaven and its inhabitants. But if this trumpet -is not a _material_ one, then let the defenders of the literal meaning -tell us what is a spiritual trumpet? Whatever may be the answer, one -thing is certain,--that which is spiritual is _internal_; and if by the -words before us we are not to understand a literal trumpet, but -something spiritual signified by it, then the literal meaning of the -passage is not and cannot be the true one. - -It is further declared that "The Lord shall come in the clouds of -heaven." The question again arises: What are we to understand by these? -The clouds literally mean those masses of vapor, which, arising from the -earth, are condensed and become visible in the atmosphere; and which -surround the earth at the distance of a few miles. If we keep to the -literal sense of the passage, these must be understood. But is it in -these that the Lord is to descend? Is six or eight miles above the -surface of the globe, heaven? Or can bodies which seldom rise beyond -this elevation, be properly called the clouds of heaven? Or is this the -glory with which the Lord is to be invested--the vapors which rise from -the material globe? - -But this is not all. With Him the angels are also to descend. Now the -nature of angels is not material; they exist not in space, nor are they -included in its boundaries. How, then, we again ask, are spiritual -beings to descend in a _material_ vapor? It would degrade the subject to -carry these questions further; but every person's discernment will -enable him to perceive that by no means can the _literal_ clouds be -understood; and that these words must, like the former, be acknowledged -as _figurative_. Here, therefore, at the very commencement we are -obliged to _spiritualize_ both the _descent_, the _trumpet_, and the -_clouds_. Do what we will, the literal sense is absurd. And if we are -forced to allow that _part_ of the description cannot be literally -understood, it is fair to conclude that the remainder has also an -_internal_ meaning. - -We shall soon perceive further proof of this. After it is declared that -the Lord shall come "in the clouds of heaven," it is added, as a -necessary consequence, "and then shall _all the tribes of the earth_ -mourn, when they _see_ the Son of Man coming in the clouds." In -agreement with this are the words of John, "Behold, He cometh _with -clouds_; and _every eye_ shall see Him." If this be understood of an -event which is literally to take place, we must again believe an -impossibility. This world is a _round_ body; and that which is visible -to the inhabitants of one hemisphere, must be invisible to the dwellers -on the other. Those who live upon one part of its surface cannot, by any -possibility, see what is above the opposite part. This is a circumstance -of daily experience:--at twelve o'clock at midnight the sun is visible -to the inhabitants of the other side of this earth, and with them it is -noon-day; but at that hour it is invisible to us; nor can we, by any -possible means, obtain a sight of it. If, then, it be true that an -object visible on one side of a globe, is invisible on the opposite, we -inquire, In what situation must the Lord appear, that He may be seen at -one and the same moment from _every part_ of a round body? Where, or in -what part of the atmosphere must He be placed that _all the tribes of -the earth_, (those on its _opposite sides_,) may behold Him at the same -time? Such a position is not only difficult, but absolutely impossible, -unless the figure of the globe were changed; and to believe that such -will be the manner of our Lord's coming, is to involve ourselves in a -labyrinth of absurdities. - -Aware of this difficulty, the writer whom I have already quoted supposes -that the inhabitants of this earth will be caught up in the air, and -_thus_ be enabled to behold our Lord's descent. "Perhaps," says he, "it -is more agreeable to our Lord's own account of his coming in the clouds, -to suppose it will be above the earth, if not 'twice a planetary -height;' and this supposition is not a little favored by what St. Paul -writes to the Thessalonians, 'The dead in Christ shall rise first.' Then -we who remain alive shall be caught up together with them in the clouds -to meet the Lord in the air. So that it seems most probable, the 'great -white throne' will be exalted high above the earth." Such a method of -explanation only shows the difficulties into which the mere literal -sense has thrown its followers. Independent of the total absence of all -Scripture proof of these ideas, it may be remarked that, "twice a -planetary height," that is, twice the distance of the farthest planet -from the earth, is not the place of clouds; in such case, therefore, the -Lord would not come _in_ the clouds, but far _above_ them. Nor could He -be said to descend _from_ heaven; for as heaven, in the literal sense, -is the starry region, if He remained stationary in that region, it would -not be a descent _from_ heaven, but a descent _in_ heaven. And besides, -as the clouds, literally, are the vapors surrounding the earth, by -interpreting them to mean "twice a planetary height," the literal sense -is given up; and if this be rejected, the doctrine before us is -overthrown. - -Once more we turn to the texts. Another event which is said to accompany -the coming of the Lord, is the falling of the stars from heaven to the -earth. "The stars shall fall from heaven, and the powers of heaven shall -be shaken." "The stars of heaven fell unto the earth, even as a fig-tree -casteth her untimely figs, when she is shaken of a mighty wind." When, -in disputing with the Romish church, we contend that the Lord's words -are not to be understood _literally_, we think it sufficient to prove, -that so understood they involve an absurdity. But fully as great an -absurdity is involved in the literal interpretation of the words before -us. The stars, though to us they appear but as shining atoms, are proved -beyond the possibility of doubt, to be equal to our sun both in size and -splendor. Each one of them is, in fact, a _sun_, as large and as -brilliant as that which enlightens our day. Now the sun exceeds our -earth nearly ten hundred thousand times in magnitude; _each_ star, -therefore, may be reasonably supposed to exceed the size of this globe -nearly a million times. As well, then, may we talk of ten thousand -worlds falling upon an atom, as of ten thousand suns, each of them a -million times larger than the globe, falling upon this grain of earth: -it is in itself as impossible as for a piece of bread to become the body -of the Lord. - -But further; the _number_ of these bodies is beyond the power of human -calculation. Millions sink into nothing in computing it,--_thousands_ of -millions are nothing. Every part of the vault of heaven contains -myriads; and clusters of them have been observed which contain, within -themselves, myriads more. Could we penetrate into the depths of space, -as far as the eye could see--as far as thought could penetrate, we -should find suns and worlds till the mind was lost in the idea of their -multitude: and though we continued to move onward for ages, we should -still find ourselves but on the threshold of creation. These are not the -visions of speculation, but the facts of philosophy;--truths which -actual observation has placed beyond a doubt. Such are, literally, the -stars of heaven: myriads of myriads of suns, surrounded by ten thousand -times ten thousand worlds. And let the common sense of mankind decide, -whether all these can fall upon the surface of a globe not equal to the -smallest of them in magnitude. - -But we have not yet done with this subject. Let us imagine it possible -that these innumerable and enormous bodies _were_ thrown out of their -stations, and by the hand of God launched towards our little world. What -would result if they only came within a short distance of it? (to say -nothing of their falling upon its surface.) It is well known to all who -are acquainted with philosophy, that each of the heavenly bodies -possesses a power called attraction, by which it draws towards itself -any smaller body that comes within its sphere. So powerful is this -attractive force that the sun alone draws all the worlds which move -around it, and keeps them from flying off, though some are at the -distance of eighteen hundred millions of miles! Each of the stars being -of the same nature with our sun, possesses equally this attracting -power. And were only a few of these bodies to be brought within a -certain distance of the earth, the force of their combined attraction -acting in contrary directions, would explode and scatter abroad, not -only this earth but every earth in the system: and long before they -could fall upon its surface, there would be no world for them to fall -upon; it would be dissolved, and its atoms scattered through the -universe. - -Again, the Apostle Peter declares that "The heavens shall pass away with -a great noise, and _the elements_ shall _melt_ with fervent heat." A -question, therefore, once more arises, what is meant by "the elements?" -Literally, they signify the most simple forms of matter, fire, air, -earth, and water. But how can these melt, or be melted?--Can _fire_ melt -with fervent heat? It may be dispersed in its pure form, that of heat or -caloric; but it is incapable of being melted. Can air, then, melt? It -may be expanded, but it will not _melt_, in the literal meaning of the -word. Can water melt? It may be raised in steam, and made to fly off in -vapor: it may, by the application of heat, be resolved into air, its -first principle; but it will not melt. There is, therefore, only one -element out of the four which is capable of being literally melted; -_earth may_, indeed, be vitrified, and rendered fluid. But how can _one -element_ be denominated _the elements_? And besides, the apostle seems -to exclude the _earth_ from the elements which are thus to melt; for he -mentions _its_ destruction, as subsequent to that of the elements. "The -elements shall melt with fervent heat, the _earth also_", that is, in -addition to these, the earth and the works that are therein, shall be -burned up.[3] Here again, the literal sense fails. We must either allow -what is not true, namely, that _fire_, _air_, and _water_, can be melted -by fire, or seek for an internal and figurative meaning. - -I might pass thus through the whole of the language on which this tenet -is founded; and it would be easy to show that the circumstances are as -impossible in their literal meaning, as that a man should eat "the flesh -of his own arm," or that our Lord should literally be a _vine_ and a -_door_. - -The very advocates of the doctrine are convinced of this. Hence they -have framed various and contradictory systems to explain the above -descriptions. One has asserted that the earth will at that period _be -rolled out_ of her orbit, and that this motion will cause an appearance -as if the heavens passed away. Another has enveloped the world in a -thick mist, by which the light of the moon, being changed, will appear -of a red color. A third has appointed a comet, which in its passage to -or from the sun, will approach this earth and involve it in flames. All -have seen the difficulties, and all have attempted to overcome them by -explanations; yet, after all, the task remains as arduous as ever. If we -will, in despite of reason, found a doctrine on the literal meaning of -the texts, we must adhere to that meaning; for to depart from it, is to -confess its insufficiency: and if, on the other hand, we resolve to -reject the literal sense in _one part_, we then acknowledge that it is -not the true one, and that another must be sought for. If we are obliged -to give up a literal falling of stars to the earth, and a literal -appearance in the clouds of the air, then we must give up also, a -literal burning and destruction of the universe; for if one part of the -sentence is to be understood figuratively, so is the other. - -And that such destruction is a spiritual event, and not a natural one, -will appear still further from the following observation. When two -prophecies are found, couched in the same language, and nearly in the -same words, one of which prophecies has been fulfilled, while the other -yet remains to be accomplished; the manner in which the latter will be -fulfilled must be determined by the previous fulfillment of the former. - -Now it is a fact, although very seldom noticed, that the prophecies -relating to the _first_ coming of the Lord, are expressed in the very -same language with those which relate to his second appearance. We need -only turn to the writings of the prophets to be convinced of this. -"Behold," says Malachi, "the day cometh that shall _burn as an oven_, -and all the proud, yea, and all that do wickedly shall be as stubble, -and the day that cometh shall burn them up, saith JEHOVAH OF HOSTS. And, -behold, I send you Elijah the prophet, before the coming of the _great -and terrible day_ of the Lord." iv. 1, 5. Again, Isaiah: "All the host -of heaven shall be dissolved, and the heavens shall be rolled together -as a scroll, and all their host shall fall down as a falling fig from -the fig-tree.[4] Every battle of the warrior is with confused noise, and -garments rolled in blood; but this shall be with _burning_ and _fuel of -fire_. For unto us a child is born." ix. 5. "Upon the servants and upon -the handmaids in those days I will pour out my spirit; and I will show -wonders in the heavens and in the earth, _blood_, and _fire_, and vapor -of smoke. _The sun shall be turned into_ _darkness_ and _the moon into -blood_ before the great and terrible day of the Lord come." Joel ii. -29-31. - -This latter prophecy is expressly applied by Peter to the commencement -of Christianity. In defending his brethren from the charge of imposture -brought against them by the Jews on the day of Pentecost, he declares, -"This (the extraordinary inspiration of the spirit) is that which was -spoken by the prophet Joel; I will show wonders in the heaven above, and -signs in the earth beneath, blood, and fire, and vapor of smoke. The sun -shall be turned into darkness, and the moon into blood." Acts ii. 16-20. - -Once more, the prophet Haggai, speaking of the same period declares, -"Thus saith Jehovah of hosts. Yet once it is a little while and I will -shake the heavens and the earth and the sea and the dry land, and I will -shake all nations and the desire of all nations shall come, and I will -fill this house (the latter temple) with glory, saith Jehovah of hosts." -Again, the prophet Joel before quoted, says, "Multitudes, multitudes in -the valley of decision; for the _day of the_ Lord is near in the valley -of decision. _The sun_ and _the moon shall be darkened_, and the stars -shall withdraw their shining. The LORD also shall roar out of Zion, and -utter his voice from Jerusalem, and the heavens and the earth shall -shake: but the Lord will be the hope of his people. So shall ye know -that I am the Lord your God, dwelling in Zion, my holy mountain. Then -shall Jerusalem be holy." iii. 14-17. "But who (says Malachi,) may abide -the day of His coming, or who shall stand when He appeareth? for He is -like a refiner's _fire_ and like fullers' soap." And to conclude this -magnificent imagery, Isaiah declares, "Behold, I create new heavens and -a new earth; and the former shall not be remembered nor come to -mind;--they shall not hunger, nor thirst, neither shall the heat of the -sun smite them; but He that hath mercy upon them shall lead them, even -by the springs of water shall He guide them." - -With such descriptions of the first Advent of the Messiah do the -prophets abound. Let any one peruse with attention the writings of -Isaiah, Jeremiah, Zechariah, Joel, Haggai, and Malachi, and he will be -convinced of the truth of this remark. We will now notice the agreement -which exists between these prophecies relating to his first appearance, -and those which refer to his second coming. Both periods are called -"_the day of the Lord_;" and both are ushered in by "darkness and -gloominess." In both it is said that "the sun shall be turned into -darkness, and the moon into blood;" and in both "the heavens and the -earth" are said to "pass away." In both of them the Lord is declared to -come "_in fire_," and the conclusion of both is "a new heaven and a new -earth." - -Now _one_ of these periods is past. The first Advent of the Saviour to -which the above prophecies refer, is accomplished. And how were these -predictions fulfilled? Did the events _literally_ take place? Let -history answer. Though the heavens and the earth were to be shaken and -pass away, yet no commotion took place in the visible parts of nature. -The seasons ran their wonted course; the sun gave forth his usual light; -and the earth pursued without intermission her annual journey. Though -the moon was to be "turned into blood," yet no such disaster befell the -visible planet; her light shone as bright as ever. One solitary meteor -alone over the plains of Judea, announced to the Eastern sages the -coming of the Saviour. Though his approach was to be _in fire_, yet no -material flames accompanied his Advent. The fire of Divine Love alone -distinguished Him. Not one of all these predictions had anything -resembling a literal accomplishment. And now let us look to the -conclusion. If, when two prophecies are given, couched in the same -language, one of which is fulfilled while the other remains to be -accomplished, the interpretation of the second is to be judged of by the -fulfillment of the first, the following argument at once arises: Since -the prophecies relating to the first Advent of the Saviour are expressed -by the very same terms, and represented by the very same images as those -which refer to his _second_ coming, the meaning of these latter must be -similar to that of the others. And since not one of _those_ prophecies -ever received a literal fulfillment, so neither are we to expect a -literal fulfillment of those before us. In a word, since the events -predicted at the Lord's _first_ coming were not natural, but -representative images of spiritual things--of states of the world and of -the church; so those foreshadowing his second coming are representative -of similar things, belonging to the minds of men, and will never receive -a _literal_ accomplishment. - -If, however, it be still maintained in opposition to this remark, that -they _must_ be understood literally, I will ask one question. Since the -words of the _Old_ Testament which describe the first appearance of the -Redeemer, are exactly similar to those of the _New_ which predict his -second coming; how is it that the former never received a literal -fulfillment? If it be replied, that this was figurative language, while -the latter is literal description; I again inquire, By what authority or -according to what rule is this distinction made? Why is the first to be -resolved into figure, while the latter is considered as literally true? -Such distinction between the two cannot arise from the _language_; this -is almost word for word the same. It cannot be made because the literal -sense is in one case _reasonable_, while in the other it is not; for in -both cases it involves numerous absurdities. It cannot be because the -one is prophecy and the other narrative; for both are the language of -prophetic declaration. On what authority, then, is the literal meaning -of the first _rejected_, while in the other it is retained and believed? -Why are not both to be understood alike, since in both the descriptions -are similar? There is no rule by which a distinction can be drawn. - -I have now gone over the first proposition, and have proved that a -literal interpretation of the passages adduced involves absurdities as -great as that of transubstantiation; and that the absence of all literal -fulfillment in the case of other prophecies exactly similar, affords the -strongest reason to expect that in _this_ instance no literal -accomplishment will take place. That the language itself is that of -_correspondence_,--the representation of spiritual things by natural; -and as such it will receive a spiritual and not a natural fulfillment. - -2. We now pass to the second point, namely that the texts supposed to -refer to the destruction of the material world are inconsistent with -each other; and are opposed to other clear and express declarations of -Scripture. In this case as in the former, we shall note the words in the -debated texts. In the passages brought forward to support the doctrine, -there are four ways mentioned in which the destruction of the heavens -(or visible starry firmament) is hereafter to take place. First, in one -passage of the Revelation, they are described as being "rolled away as a -scroll;" in another the stars are said to "fall from heaven to the -earth." In Peter's Epistle it is declared that they shall "pass away -with a great noise;" and in another place the same apostle says that -"the heavens being on fire shall be dissolved." Now these four -descriptions considered literally, contradict and destroy each other. To -dissolve is to separate into particles, and to return to their first -elements. But if the starry heavens are _thus_ to be destroyed, then -they can neither fall to the earth nor be rolled together as a scroll; -for that which is dissolved and reduced to its first elements, can be -destroyed no further except by annihilation. And if the heavenly bodies -are to be _thus_ dissolved, then no other kind of dissolution can affect -them. Again, if we take the other passage, "they were rolled away as a -scroll," we are placed in precisely the same dilemma. By their being -rolled away as a scroll, we must then understand that they will be -driven from their stations, thrown into confusion, and hurried afar into -the depths of space. But if they are thus rolled away they cannot -possibly "fall to the earth," for the two events stand in direct -opposition; in the first instance they must be hurled into space, far -beyond the earth's orbit; in the latter they must absolutely fall upon -her surface. And now we ask, Are the stars to be rolled away, or are -they to fall upon the earth? The literal sense of the Scripture mentions -both events; but if one occurs, the other (consistently with the text) -can never take place. - -Suppose, however, we admit for the sake of argument, that the rolling -away of the heavens is an event separate from the destruction of the -stars. We again inquire whether this event will take place _before_ such -destruction, or _after_ it. If _before_ it, we come to the former -conclusion; for then the stars must fly off with the heaven in which -they are fixed. If _after_ it, then, as there will be nothing but _empty -space_ remaining, we ask how such empty space can be called _the -heavens_; and how empty _space_ without a single visible object, can be -"rolled away as a scroll!" In this instance, therefore, if we abide by -the literal sense of one passage, we must of necessity reject that of -the others. - -But it is further said that all these events are to take place -_previous_ to the appearance of the Son of Man. "The sun shall be -darkened, and the moon shall not give her light, and the stars shall -fall from heaven, and the powers of the heavens shall be shaken. And -then (immediately following these events) shall appear the sign of the -Son of Man in heaven." Now this prior commotion includes the dissolution -of all the elements, "The heavens being on fire shall be dissolved, and -the elements shall melt with fervent heat." Among the number of the -elements, _the air_ will of course be destroyed, for it is included -among them; and with the air those _clouds_ which depend upon it for -their existence and visibility. Yet, after this, when the clouds have -ceased to be, and when the heavens are no more, the Son of Man is to -appear in these very clouds and in the midst of this heaven! Here, -again, is an inconsistency in the literal sense of the passage. If the -heavens, and with them the clouds are dissolved, then it is impossible -that anything can appear _in_ what has ceased to have an existence. Or -if the Son of Man _is_ to appear in the clouds, then the heavens cannot -be destroyed previous to that appearance. Which way soever we turn we -are met by a difficulty. If we receive one of the passages in the -literal sense, we must either reject or spiritualize the other. - -Again: at the time of our Lord's ascension, the two angels who appeared -to the disciples declared, "this same Jesus which is taken up from you -into heaven, shall _so come in like manner_, as ye have seen him go into -heaven." Acts i. 11. It would therefore appear that, if these angelic -messengers are worthy of credit, the _descent_ of our Lord is to be -exactly similar in circumstance to his ascent. Now, in his ascension -into heaven, there are several things which require notice. 1st: It was -_private_. He led his disciples from the city to the Mount of Olives. -2d: It was seen by none but his followers. The generality of the Jewish -nations did not even know that such an event had taken place; they -considered our Lord as a dead man; and hence when they accused Paul -before Festus, one part of that accusation was that he affirmed one -Jesus to be alive, who was (in their opinion) dead. Acts xxv. 19. 3d: -His ascension was a _solitary_ one. There is no account whatever that -any persons were _seen_ ascending with Him:--"_He_ was taken up; and a -cloud received _Him_ out of their sight." And, 4th: It was _unattended -by any outward pomp_. The Jews knew nothing of it;--there was no -alteration in the visible world; and even those who witnessed the event, -beheld nothing save a bright cloud into which he passed and disappeared. -The ascension of the Saviour was therefore to the world a _private_ -occurrence, so far as privacy consists in general ignorance respecting -it. It was seen by none but his disciples; it was without pomp or show. -Of those who afterwards heard of it, numbers gave no credit to the -story. And the only visible proof that it had taken place, was the -effect which followed--the extraordinary out-pouring of the divine -influence. - -And if we keep to the literal sense of the words, _this_ is to be his -descent from heaven: He is to come _in like manner_ as He went up. If, -then, this be the case, then such descent will be an occurrence unknown -to the generality of mankind, or only known by its following effects. It -will be unaccompanied by any destruction, and even by any commotion in -the realm of material nature. And many of those who hear of it may be -expected to deny it, according to his own words: "When the Son of Man -cometh shall He find faith on the earth?" - -Such, according to the passage before us must be the manner of his -Second Coming: but let us, if we can, reconcile this with the former -descriptions. In the one case all nature is to be _destroyed_; in the -other it is to remain unshaken. In the former instance He is said to -descend with thousands of angels; in the latter, to come unattended. By -the first description, He is to be seen visibly by all; in the second, -He will be invisible to all except his followers. The two accounts thus -stand in direct contradiction to each other. If He comes again in the -same "manner" that He ascended, then the former passages cannot be -literally understood: or if He comes literally in the manner they -describe, the passage before us cannot be true. - -I might here, as in the former case, go through every passage, and show -that each of them contains within itself accounts which are inconsistent -with those of the others: in one it is said that the Lord shall descend -from heaven in flaming fire: in another, in the clouds: in a third, on a -great white throne. In one it is declared that, before his face the -earth and the heaven shall flee away, and their place be no more found: -in a second, that _after_ His coming the departed shall rise from the -earth, and the grave and the sea give up their dead; consequently, if -the latter part be true, the earth will not pass away at the time of His -descent. In the whole there are inconsistencies which science, according -to the literal meaning, may disguise, but can never reconcile. - -We now turn to the consideration of other passages which, taken even in -their literal sense, militate strongly against the doctrine in dispute. -After the destruction of the antediluvian earth by the flood, Jehovah -affirmed, "I will not _again curse the ground any more_, though the -imagination of man's heart is evil from his youth; neither will I again -smite any more every living thing as I have done." This _curse_ which -the Lord is here inferred to have pronounced upon the former world, in -whatever sense the terms be taken, was accomplished in its destruction; -and the end of that world by a flood of waters, completed its -fulfillment. The curse of the Lord, therefore, when pronounced upon the -earth, leads to its dissolution. But God Himself affirms that He will -not thus curse the ground any more,--that He will not again suffer it to -be destroyed, neither will He again smite everything living. The -declaration is absolute. It is not said that He will refrain from it -during a _limited period_, but that He will not do it _any more_--to all -eternity. Yet if the commonly received doctrine be correct, this -declaration of Jehovah must be untrue. If _again_ everything living _is_ -to be smitten,--if again the earth is to be cursed with destruction as -complete, if not more so than the former one; then it cannot be true -that every living thing is _not_ again to be smitten, nor the earth -again to be cursed. In this instance the literal proofs clash with the -solemn declaration of God. - -If, however, it be objected that these words refer not so much to the -_destruction_ of the globe, as to the _mode_ of that event, I reply that -no such qualifying language is found in the text. The words are general; -they are not "I will not again curse the earth _with water_," but I will -not curse the ground,--I will not destroy the earth "_any more_," either -in this way or in any other. "I will not smite any more everything -living as I have now done," by an universal destruction. And, in fact, -the promise that _a flood_ should no more destroy the world, would have -afforded little consolation to Noah, had he understood that another -destruction more awful than the former, was approaching, in which not -this world only, but the whole universe would perish; and when not the -greater part, but _all_ things living, would be destroyed, without the -preservation even of a remnant. The flood is certainly in the following -chapter referred to particularly as the more recent danger, and a -repetition of which would be most dreaded by the survivors; but the very -same declaration of Jehovah, which interdicts a flood of waters, equally -interdicts any other entire destruction:--"I will not in any way curse -the ground any more." - -There is another subject upon which I must touch, but very briefly, -since the arguments arising out of it might be carried to a length far -exceeding my prescribed limits. The prophetic writings abound with -descriptions of what is called "the kingdom of David:"--a kingdom which -was to arise in the latter day, and upon which every blessing of heaven -was to descend. "In those days," says the prophet Amos, "I will raise up -the tabernacle of David that is fallen, and close up the breaches -thereof; and I will raise up his ruins, and I will build it as in the -days of old." ix. "And in the days of these kings (that is, literally, -in the latter times of the Roman power,) shall the God of heaven set up -a kingdom which shall never be destroyed, and the kingdom shall not be -left to other people; but it shall break in pieces, and consume all -these kingdoms, and it shall stand for ever." Dan. ii. 44. Again, the -same prophet: "I saw in the night visions, and behold one like unto the -Son of Man came with the clouds of heaven, and came to the ancient of -days, and they brought him near before him. And there was given him -dominion and glory and a kingdom, that all people, nations, and -languages should serve him: his dominion is an everlasting dominion, -which shall not pass away; and his kingdom, that which shall not be -destroyed." That these descriptions refer to the Redeemer, is evident. -Isaiah when predicting his approach, and the establishment of his -kingdom, says, "Of the increase of his government and peace there shall -be no end upon the throne of David, and upon his kingdom to order it and -to establish it with judgment and with justice from henceforth even for -ever." ix. 7. - -Now the question is, to what authority or kingdom do these predictions -refer? That it is not to the general government of God, is clear,--this -had existed from eternity; but the dominion spoken of, was to commence -at a definite period of time,--"at that time," and "in the days of those -kings." The general subjection of all things to the Divine Being, is -also something arising out of his very nature, and is neither given nor -acquired; but this was something to be acquired. "The Lord God shall -_give_ unto him the throne of his father David:"--"The saints of the -Most High shall take the kingdom." Nor can it refer to the kingdom of -the just in glory, for the descriptions are such as can only apply to -the state of men on earth. "He shall feed his flock like a shepherd; He -shall gather the lambs with His arm, and carry them in His bosom." Isa. -xl. 11. "I will set up one shepherd over them, and he shall feed them, -even my servant David." If, therefore, this kingdom be neither the -general dominion over all, nor the state of the righteous in eternity, -it can only relate to the kingdom of the church on earth. And that it -does so, is plain from the very terms used. David is, by almost all -professed Christians, acknowledged to have been a type and -representative of the Messiah; and the Jewish nation over whom he -reigned, most certainly prefigured the Christian church: the throne of -David is therefore the authority of the Lord in his church on earth, and -his kingdom is that church itself. Now this kingdom and this -throne,--this church and authority _are everlasting_; they shall "never -be destroyed;" they shall "not pass away;" they shall "stand for ever." -But if _the earth_ on which this church exists, is hereafter to dissolve -and pass away, the kingdom must pass away with it. For though it is true -that the just in heaven would still constitute a kingdom of the Lord, -yet that kingdom would no longer be "_the kingdom of David_." The very -declaration that the kingdom of the Lord _on earth_ will _never be -destroyed_, supposes as a necessary consequence, that the earth on which -it is erected will also continue to exist. - -In agreement with this are the words heard by John; "There were great -voices in heaven, saying, the kingdoms _of this world_ are become the -kingdoms of our Lord, and of his Christ, and He shall reign for _ever -and ever_." Rev. xi. 15. And over what is He thus to reign? Most -certainly over the kingdoms which He is here said to have obtained--the -kingdoms of _this world_; and over these He is to reign "for ever and -ever." But how is He to reign for ever over the kingdoms of the world, -if the world and its kingdoms are to be destroyed? Whenever the earth is -dissolved, the kingdoms of the world will be no more; and he cannot -reign over that which has no existence! If, then, the world and its -kingdoms are to be destroyed, He can never reign _for ever_ over them: -or if He will thus reign for ever over the kingdoms of the world, then -those kingdoms must exist for ever; and if the _kingdoms_ exist for -ever, _the world_ on which they are founded must exist for ever with -them. - -And exactly in accordance with this assertion are the words of the -Psalmist: "He (the Lord) built his sanctuary in high places, like _the -earth_ which He hath established _for ever_." And those of -Solomon:--"One generation passeth away, and another cometh, _but the -earth abideth for ever_." The same is declared of the heavens: "His name -shall endure _for ever_; His name shall be continued _as long as the -sun_." Psalm lxxii. 17. "His seed shall endure _for ever_, and his -throne _as the sun_ before me; it shall be _established for ever as the -moon_, and as a faithful witness in heaven." lxxxix. 36. - -Nothing can be more directly opposed to the common opinion than these -explicit declarations of the Bible. It is certain that these passages -refer to the visible earth and to the material heaven; and these it is -expressly declared are to continue not for a limited time, but for ever: -while in the passages adduced to prove the opposite, we are left to -struggle among difficulties, without any certainty that the visible -earth is at all intended, since even those commentators who believe the -tenet are compelled, in most instances, to abandon the proofs of it. - -I have now established, as far as is necessary, my second proposition. I -have shown that the literal sense of the passages brought forward to -confirm the doctrine of the earth's destruction, are inconsistent with -each other, as well as with other parts of the Sacred Volume; and -therefore, that such literal meaning cannot be the true one. I have -shown that the words of Jehovah assert that the world shall not be -smitten any more. I have further shown that the duration of the kingdom -of God, runs parallel with that of the visible world, and that therefore -both must endure for ever. And lastly, that the sacred writers declare -in explicit language the endless duration both of the earth and the -heavens. - -3. I now proceed to consider the third part of the subject: that the -passages brought forward, when taken in their proper connexion, give no -countenance to the popular doctrine, but on the contrary, afford evident -proofs that they have no reference to it. In doing this, I shall adduce -them one by one in the order they are laid down. And first, the passage -in the Gospel of Matthew: "Immediately after the tribulation of those -days the sun shall be darkened, and the moon shall not give her light, -and the stars shall fall from heaven, and the powers of the heavens -shall be shaken. And then shall appear the sign of the Son of Man coming -in the clouds of heaven; and then shall all the tribes of the earth -mourn when they see the Son of Man coming in the clouds of heaven with -power and great glory." - -I have already noticed the inconsistencies which arise from adopting the -literal meaning of the passage; and I now remark further, that in their -literal and obvious application, the words refer not to any destruction -of the world in general, but to the approaching overthrow of the Jewish -nation and polity. I admit that they have a spiritual reference to the -state of the Christian church of which the Jews were a type; but of this -we shall speak hereafter. It is with the literal meaning we have now to -do, since on the literal meaning the doctrine is founded.[5] - -Our Lord had been addressing the multitude in the temple; and in that -address He had solemnly warned them of their approaching danger. On his -departure, his followers pointed to its stately and magnificent -buildings; and He again seized the opportunity to repeat to them the -prediction of its final destruction. Naturally anxious to learn the fate -of their country, and, perhaps, too uneasy on their own account, they -came to Him privately and asked, "When shall these things be?" and "what -shall be the sign of thy coming, and of the consummation of the -age?"[6]--that is, the period of the Jewish government and religion. In -reply, He delivered the splendid prophecy before us; first warning them -against those pretenders to Messiahship, who, soon after His ascension, -overrun the land of Judea; and then going on to describe the miseries -which were coming upon the Jews, and the final overthrow of their temple -and city;--He delivers to them this prediction, not in the common -language of narrative, but, in the magnificent figures of the ancient -prophecy. A method of speaking which, while it pointed out the mutation -of earthly things, had a further reference to things spiritual. And thus -while He pointed out the overthrow of the Jewish power, He referred -likewise to the degraded state and corruption of the Christian -church,--the spiritual Jerusalem,--when, having lost its love or -charity, it sunk down into a state of formal observance as lifeless as -the departed spirit of Judaism. - -In neither of these senses, however, does the passage point to any -destruction of the visible universe. If we take it in its outward -reference to the Jewish nation, then the darkening of the sun and the -withdrawing of the moon, together with the other parts of the -description, can only be representative images of their multiplied -distresses. This view of the subject is taken by most of those who have -commented on the words. "The sun shall be darkened," "that is, (says -one,) all their glory and excellency shall be eclipsed; all their wealth -and prosperity shall be laid waste;--the whole government, civil and -ecclesiastical, shall be destroyed; and such marks of misery found upon -them, as never were seen upon a people."[7] But among the believers of -the tenet in dispute, we presume there is not one more highly celebrated -for learning than Dr. Adam Clarke; yet he, in commenting upon this -passage, gives up all idea of a literal destruction. The following is -the doctor's explanation: - -"'Immediately after the tribulation.'--Commentators generally understand -this and what follows, of the end of the world and Christ's coming to -judgment. But the word _immediately_ shows that our Lord is not speaking -of any distant event, but of something immediately consequent on -calamities already predicted; and that must be the destruction of -Jerusalem. The _Jewish heaven_ shall perish and _the sun_ and _moon_ of -its glory and happiness shall be darkened,--brought to nothing. _The sun -is the religion of the church; the moon the government of the state_; -and _the stars_ are the _judges and doctors of both_. In the prophetic -language, great commotions upon earth are often represented under the -notion of commotions and changes in the heavens. The fall of Babylon is -thus represented by the constellations of heaven withdrawing their -light, and the sun and the moon being darkened:--the destruction of -Egypt by the heaven being covered, the sun enveloped with a cloud, and -the moon withholding her light: the destruction of the Jews by Antiochus -Epiphanes, is represented by _casting down some of the host of heaven_ -and _the stars_ to the ground. And this very destruction of Jerusalem is -represented by the prophet Joel, by showing wonders in heaven and in -earth,--_darkening the sun, and turning the moon into blood_. This -general mode of describing these judgments, leaves no room to doubt the -propriety of its application in the present case." (_Commentary on -Matthew._) - -Thus, in the hands of one of the most learned advocates of the doctrine, -does one of its principal proofs vanish into air. According to his -showing, there is nothing in the whole passage referring at all either -to the material earth, or the visible heavens; and the whole is a -figurative account of the overthrow of the religion and government of -the Jews,--"the _sun_ and _moon_ of the _Jewish heaven_." We might -follow the doctor through the whole chapter, and show that in almost -every point he confirms what has been formerly advanced. "The sign of -the Son of Man was, (he says,) the signal manifestation of Christ's -power and glory," in the destruction of Jerusalem. The "angels sent -forth to gather the elect, the apostles and their successors in the -Christian ministry." The sound of a trumpet, "the earnest affectionate -call of the Gospel:" and "_the elect_," "the Gentiles who were now -chosen or elected, in place of the rebellious obstinate Jews." In the -same manner he explains the whole of this and the following chapter; and -in the latter declares that the whole of the accounts up to the -thirty-first verse, may be properly applied to the destruction of -Jerusalem. And here we may leave him; for if there is nothing from the -first verse of the twenty-fourth chapter, to the thirty-first verse of -the twenty-fifth, which relates to the destruction of the world, surely -nothing respecting it will be found in the remainder. - -Thus does this passage, so often brought forward to add to the terror of -the world's dissolution, which has been sounded forth from pulpits and -re-echoed from the press, when calmly examined, prove to have no -connexion with the subject: but to refer to an event as different from -the general conflagration, as light from darkness. - -But some may be ready to say, "Although it has not this reference in its -outward meaning, yet you have already confessed that it relates to -Christianity and the church; and is not the doctrine contained in this -internal application?" I answer, no! The doctrine only stands upon the -supposition that the heavens and the earth referred to in the passage, -are the literal and visible portions of nature. We have seen that in its -relation to the Jews, no such things are intended; still less, -therefore, can it point to these in its _internal_ meaning. As the sun -and moon in the literal application are, (to use the words of Dr. -Clarke,) "the sun and moon of the _Jewish_ heaven" or state, so in -spiritual reference, they are the sun and moon of the _Christian_ -heaven, or state of the church; and, as pointing to spiritual principles -and spiritual states, have nothing to do with the outward machinery of -nature. As no destruction of the world, then, can be found in the -_internal_ sense of the prophecy, it is confessed, even by the advocates -of the doctrine, that there is nothing respecting it in the _outward_ -sense. And if nothing is found relating to it either in the _spiritual_ -or _literal_ meaning of the words, then it is not there _at all_; and -the passage as a proof of the dissolution of all things, must be -abandoned for ever.[8] - -The next passage which claims attention, is that in the sixth chapter of -the Revelation; for the words in the first chapter being those of the -apostle previous to his prophetic visions, may be classed among the -apostolic passages of which we shall speak hereafter. The text before us -reads: "And I beheld when he had opened the sixth seal, and lo, there -was a great earthquake; and the sun became black as sackcloth of hair, -and the moon became as blood, and the stars of heaven fell unto the -earth, even as a fig-tree casteth her untimely figs, when she is shaken -of a mighty wind: and the heaven departed as a scroll when it is rolled -together, and every mountain and island were moved out of their places." -In this part of the subject I say nothing of the evidently figurative -nature of the passage, nor of the absurdities before alluded to, as -existing in the sense of the letter; but I shall make one remark obvious -to the minds of all, and borne out by the connexion of the words -themselves. The vision of the _seals_ (as well as that of the vials,) is -one continued prophecy, which is not concluded until the breaking of the -seventh seal in the eighth chapter. Now the events above described, -whether representative or literal, happen under the _sixth_ seal; yet -the descriptions of the _seventh_ as well as those of the others, refer -to events which were to occur in the church and on this visible earth. -The sealing of the hundred and forty-four thousand,--the prohibition of -the wind to blow on the earth,--the seven trumpets and their -consequences, evidently relate to states of the church in this world; -yet all these things which were to be transacted in the visible world, -happen _after_ the description above quoted. - -If, then, various and multiplied events are described as occurring _on -the earth, after_ the heavens had departed like a scroll, and the -islands were moved out of their places, nothing can be more clear than -that the destruction of the earth is not here alluded to; for if the -world is to be destroyed under the _sixth_ seal, then no events can -happen _upon it_ under the _seventh_, since it will then have no -existence; but as such events _are_ described as passing _in the world_ -under the _seventh_ seal, then that world cannot previously be destroyed -under the _sixth_ seal. - -And in this opinion we are, as before, supported by the advocates of the -doctrine themselves. The sealing of the tribes is almost universally -acknowledged to signify the preservation of the church, under those -heavy and forthcoming calamities represented by the effects of the seven -trumpets. And as this preservation, and these calamities, occur _after_ -the darkening of the sun, and the falling of the stars, the latter event -is generally supposed to prefigure (not the destruction of visible -nature, but) some great change in the political or religious -constitution of the world. The precise period to which this change is to -be referred, has, however, divided the opinions of the learned. Some -apply it altogether to the Jews, and suppose that their destruction in -Judea and at Jerusalem was so dismal that it was represented to John as -the darkening of the sun, and the moon looking like blood, and the stars -falling. Others apply it to the overthrow of Paganism and the -destruction of the heathen emperors; and accordingly by the earth -quaking,--the sun becoming black,--the moon becoming blood, and the -stars falling from heaven to earth, is to be understood the great -changes that were made in the Roman empire by the overturning of the -Pagan state. Others again apply it to "the great and horrible confusion -of the Christian world under Antichrist, when Christ the Sun of -Righteousness began to be obscured; that is, his doctrine darkened,--the -moon or church turned into blood,--the stars or pastors fallen from -heavenly offices, the Scriptures, like the heavens rolled up, forbidden -to be read, the mountains, (king and princes) in jeopardy,--and the -islands brought under Antichrist's yoke and tyranny." Very few venture -to apply it to what is commonly called the "end of the world;" and none -can do it without charging the apostle with inconsistency, by affirming -that it shall take place at a definite period of time; and then speaking -of events that are to occur in the world _after_ that time, that is, -after the world shall have been destroyed! - -On this passage the commentator whom we have already quoted observes, - -"A great earthquake," that is, "a most stupendous change in the civil -and religious constitution of the world." "The _sun_"--the ancient Pagan -government of the Roman empire, "_was totally darkened_; and like a -black hair sackcloth, was degraded and humbled to the dust. The -_moon_--the ecclesiastical state of the same empire, _become as blood_, -was totally ruined; their sacred rites abrogated; their priests and -religious institutions desecrated; their altars cast down; their temples -destroyed, or turned into places of Christian worship. The _stars of -heaven_--the gods and goddesses, demi-gods and deified heroes, of their -poetical and _mythological heaven_, prostrated indiscriminately, and lay -as useless as the figs or fruit of a tree shaken down before ripe by a -tempestuous wind. _And the heaven departed as a scroll._ The whole -system of Pagan and idolatrous worship, with all its spiritual, secular, -and superstitious influence, blasted, shriveled up, and rendered null -and void as a parchment scroll when exposed to the action of a strong -fire. And every mountain--all the props, supports, and dependencies of -the empire; whether regal allies, tributary kings, dependent colonies, -or mercenary troops, were all moved out of their places, so as to stand -no longer in the same relation to that empire and its worship, support, -and maintenance, as they formerly did. And _island_:--The heathen -temples, with their precincts and inclosures, cut off from the common -people, may be here represented by _islands_."[9] - -Like the former passage, therefore, this is rendered nugatory as a proof -of the dissolution of the universe; and rendered so, too, by the -admission of its friends. As that referred to the _Jewish heaven_ which -passed away at the destruction of the city of Jerusalem, so this is -affirmed to apply to the _mythological heaven_ of the Pagans, which was -dissolved at the conversion of Constantine to Christianity; and to have -no allusion to the system of material nature. Here are two of the -strongest passages thrown aside as useless in the controversy; and we -shall quickly perceive that, when closely examined, the advocates of the -doctrine equally cast off, if not the whole, at least the greater part, -of the remainder. - -Indeed, as I have already remarked, the connexion of the passage is such -as will by no means admit of any literal burning of the earth; so that, -even though its inapplicability to the subject had _not_ been allowed, -yet would the inconsistency attendant on such a meaning, have pleaded -loudly for its rejection. - -We pass now to consider the next proof, which occurs in the twentieth -chapter of the same book: "And I saw a great white throne and Him that -sat on it, from whose face the earth and the heaven fled away, and there -was found no place for them. And I saw the dead small and great stand -before God; and the books were opened," etc. In connection with this -stands the first verse of the twenty-first chapter: "And I saw a new -heaven and a new earth; for the first heaven and the first earth were -passed away, and there was no more sea." - -Upon this passage we may repeat the remark which we applied to the -foregoing: that the events which follow this descent of the Saviour, and -which are stated as its consequences, are such as apply only to the -church of God on earth; and that, therefore, the words before us cannot -point to any dissolution of the universe. The immediate effects of the -passing away of the heaven and the earth, are the formation of a new -heaven and a new earth, and the descent of "the holy city New -Jerusalem." This latter event the celebrated Dr. Hammond declares cannot -refer to the state of glorified saints in heaven, but must signify some -peculiar benefit bestowed upon the church on earth. The expression -"descending out of heaven from God," at once determines its reference to -a state of things below; and it no doubt relates to the restoration of -Christianity to its primitive purity. In the very same manner does Dr. -Clarke explain the passage, though he evidently betrays a wish to find -within it a proof of the dissolution of all things. "The New Jerusalem," -says he, "doubtless means the Christian church in a state of great -prosperity and purity:" and alluding to the description given of her, he -observes, that "it has been _most injudiciously_ applied to _heaven_." -If, then, the consequence of the passing away of the first heaven is to -usher in (not eternal glory, but) a prosperous state of the church on -earth, it must follow in course that such a passing away of the heavens -must refer to a change and alteration in the church, and not in the -natural world;--to the conclusion and departure of a state of darkness, -and the commencement of a new state of light and affection. As the -former _Jewish heaven_ of types and shadows departed at the first coming -of the SON OF GOD, and as the _mythological heaven of Paganism_ was -"shriveled up" at the triumph of the Gospel, so must the _modern -Christian heaven_ of ignorance and evil pass away at the Second Coming -of the SON OF MAN; and to it will succeed a _new heaven_ of purity and -peace. - -In this application of the passage, we are supported by the explanation -of the above commentators. They agree in defining heaven and earth -figuratively, to mean the state of the world and of the church;--of the -Jewish world, when applied to the Jews;--of the Pagan world, when -applied to the Heathen: and by the self-same mode of interpretation, we -are justified in applying it to the _Christian world_ in its reference -to Christians. In no case can it be explained of the visible world of -matter; for the passages being acknowledged to be figurative, it must, -as in the other instances, bear the figurative meaning. - -Having thus noticed the only two texts in the Revelations, which seem, -in the least, to bear upon the subject, I may be allowed again to repeat -my surprise, that persons should be found attempting to support a -doctrine by the literal sense of this book. Those among the advocates of -the popular belief, who have most carefully studied the prophecy, -protest their ignorance of its meaning and application. "I cannot -pretend to explain the book," says the writer above quoted; "I do not -understand it. I repeat it, I do not understand the book; and I am -satisfied, that not one who has written on the subject, knows anything -more of it than myself."--"What the prophecies mean, and when and _how_ -they are to be fulfilled, God in heaven alone knows." It "is termed a -_Revelation_; but it is a revelation of _symbols_;--an exhibition of -_enigmas_, to which no particular solution is given; and to which God -alone can give the solution." "To pretend to say, (observes Calmet,) -what this new heaven and new earth mean, and what are their ornaments -and qualities, is, in my opinion, the greatest of all presumptions." -Yet, into this presumption do the generality of Christians fall, who, -amidst this candid confession of learned ignorance, bring forth with the -greatest confidence the literal sense of the book, to support a doctrine -which length of time has seemed to render sacred. - -The words of the apostles now demand our attention; and with respect to -these we notice a fact which is necessary to the proper understanding of -their ideas; that is, that the apostles were themselves ignorant both of -the time when, and the manner how, the second coming of the Lord would -be accomplished; and that they have, therefore, when speaking upon this -subject, carefully abstained from giving any opinion of their own, -confining themselves entirely to the words of the Saviour, or -paraphrasing them without altering the symbolic images. - -This circumstance in no degree detracts from that extraordinary -illumination with which the apostles were endowed. They were men raised -up by God, and filled with the Divine influence, in order that they -might propagate in the world, and among all nations, the religion of -Christ; but it does not appear that among the supernatural gifts which -they received, the gift of _prophecy_ was included, except in the case -of the apostle John. Yet, even if we allow, for the sake of argument, -that they did _possess_ this gift, it would by no means follow that they -perfectly understood their own predictions. It is the peculiar nature of -prophecy, that its proper meaning is not known until the time of its -fulfillment; and this was especially the case with the Jewish writers -who foretold the first advent of the Saviour. Although their predictions -seem now so clear and strong, yet both the prophets themselves and their -followers, were at the time ignorant of their precise meaning; and hence -arose the absurd notions which the Jews entertained of a temporal -salvation and an earthly Saviour. The gift of prophecy was, therefore, -except in very rare instances, accompanied by entire ignorance of the -manner of its fulfillment. It does not, however, appear that this gift -was bestowed in general upon the apostles; their knowledge of the second -coming of the Saviour was derived entirely from the words of the -Saviour; and of the express meaning of these words, as referring to a -future event, they were completely ignorant. In quoting his prediction -they, therefore, seem to have held a persuasion that this second coming -was very speedily to be accomplished. Thus they speak of the "day of the -Lord" as "at hand,"--of "the Judge standing at the door:" and Paul, in -particular, seems to have believed that some of the Christians of that -day, if not himself among them, would live to see its approach. - -Whether this latter opinion be true or not, certain it is that the words -of the apostles had such an effect upon the first Christians, that they -were in momentary expectation of the appearance of the Lord. During the -first nine centuries after his ascension, a general idea prevailed that -his second coming would speedily take place; and when, after waiting -nine hundred years, they found their expectations disappointed, they -still looked to the one thousandth year to usher in this great event; -and so powerfully did this opinion operate upon the world, that rich and -poor flocked in great numbers to the Holy Land, there to await his -appearance. The wealthy sold their possessions, or gave them away to -charitable institutions; kings quitted their thrones, and subjects their -employment, under the impression that "the end of all things was at -hand," and that the world was of no further value. Such, then, was the -effect of a misapplication of prophetic language; and though nearly -nineteen hundred years have gone by, yet are the Christian churches -still following in the steps of their predecessors, holding the literal -sense of the Word in defiance of reason, and looking for the Lord's -personal appearance in the clouds of heaven, though common sense -proclaims its improbability. - -But to return. From a comparison of the descriptions of the apostles -with the predictions of the Lord, it is easy to perceive whence they -quoted. In many instances the two accounts are almost word for word the -same; in others they are enlarged; but in none is the connexion of -events, or the prophetic symbols, disturbed. "The day of the Lord (says -Peter,) shall come as a _thief in the night_, in which the heavens shall -_pass away_ with a great noise." Here it is easy to perceive whence the -words of the apostle were drawn; for we have only to compare them with -those of our Lord, to be convinced that it was from these the -description is taken. "Heaven and earth (says the Saviour) shall _pass -away_, but my words shall not pass away." "Know this, that if the good -man of the house had known at what hour _the thief_ would come, he would -have watched, and not have suffered his house to be broken through." -Again, Paul declares, "The Lord Himself shall descend from heaven with a -shout, with the voice of the _archangel_ and _the trump_ of God; and the -dead in Christ shall rise first." Here, too, the prophecy is quoted from -the Saviour's declaration: "He shall send his angels with a _great -sound_ of a _trumpet_, and they shall gather together his elect from the -four winds, from one end of heaven to the other." Once more the Apostle -John says: "Behold, he cometh _with clouds_; and every eye shall _see_ -him, even they that pierced Him; and all _the tribes of the earth_ shall -wail because of Him:" where the allusion is to these words: "Then shall -appear the sign of the coming of the Son of Man in _heaven_; and then -shall all the _tribes of the earth mourn_, when they _see_ the Son of -Man _coming in the clouds_ of heaven, with power and great glory." -"Behold, (says the Lord) I _stand at the door_ and knock;" "Behold," -says the apostle, echoing the Saviour's words, "the Judge _standeth at -the door_." - -It would exceed my present limits to enter fully into this subject. -Suffice to say, that in most passages the reference to our Lord's -predictions may be plainly discerned; and in all the prophetic -representatives are retained: The sun,--the moon,--the stars,--the -earth,--the heavens, darkness, dissolution, and fire--the very images -which are used by the Saviour, are likewise used by the apostles, and -used, too, with a reference to the _same period_--the last days of the -Christian church. If these images, when used by the prophets and by the -Redeemer, are figurative, then, as the same _images_ applied to the -_same period_, they are figurative when employed by the apostles. Or, if -the dissolution and burning of the earth described by the latter are -literal facts, then the burning of the earth and its dissolution -described by the former, are literal facts likewise; for the _same -images_ applied to the _same period_, must have the _same meaning_. - -If, then, these observations be correct, and I see not how they can be -fairly controverted;--if the apostles did not, except in one instance, -possess the power of foretelling future events, and if their -descriptions of the second coming of the Lord are gathered from his own -words, or from the prophetic writings, then we must judge of their -meaning by that of the prophecies whence they are derived. This is a -plain and self-evident conclusion. If I quote the words of any writer, -the meaning of the quotation must be gathered from the works of that -writer; and more especially if I quote for a similar purpose, and -profess myself one of his disciples and admirers. The passages, -therefore, which occur in the apostolic writings, are by no means -decisive proofs of the doctrine in debate. As quotations and paraphrases -of the Lord's words and those of the prophets, they must, by every rule -of fair criticism, have a similar meaning. We have seen that the former -are, by the acknowledgment of the most learned writers, figurative and -correspondent; the just inference therefore is, that the latter, as -quotations and paraphrases of them, must be figurative also. - -4. The last part of our proposition comes now before us, namely: that -the doctrine of the destruction of the universe is opposed to the end of -creation, and to the character of God as a Being of unbounded love and -infinite wisdom. I may here be told of the tendency of matter to -dissolution; of its mutability and constant change; of the elements of -destruction which nature herself engenders; and of all those by which -reason and science have sought to gloss over the popular tenet. But the -_mutability_ of nature is no proof of final dissolution. _Mutability_ is -liability to change, or a continual tendency to remove from one state to -another. Whatever is changeable, or whatever can experience alteration, -is, therefore, mutable. But this mutability attaches not to material -nature alone, but to all creation; the highest archangel in the highest -heaven, as well as every spirit embodied on earth, is a mutable -creature. The state of glory in the eternal world, as well as the state -of man below, is a state of _mutability_,--a state in which there are -continual changes either for the better or the worse. This will appear -plain if we consider that, whatever is immutable cannot be acted upon by -any higher power; for the action of such a superior cause supposes a -corresponding _effect_ and that effect supposes a _change_ in the object -acted upon, in one way or another; and, consequently, any object upon -which an effect can be produced, must be a mutable or changeable object. -Now, in the case of angelic beings, God, the First Cause of their -existence, is continually acting upon them by his love and wisdom, and -thus raising them eternally in the scale of blessedness: such alteration -of their state from glory to glory is a change,--an effect produced upon -them by an Almighty Cause; and this effect is at once a proof that -angels themselves are _mutable_ creatures, or liable to change. The same -may be said of the state of blessedness; it is continually receiving -fresh supplies of glory from the Fountain of life, and is thus -_changing_--becoming more and more blessed: and it equally applies to -the spirit of man. This, like the mind, is never "at one stay;" nor, -perhaps, does the state of the mind remain precisely the same for two -hours together. The angels of heaven, the state of the blessed, the -spirit of man, are all changeable. God is the _only immutable Being_; -for He alone cannot be acted upon or changed by any higher power; and -hence it is one of his exclusive prerogatives to be "without -variableness or shadow of turning." If, then, the angelic hosts, as well -as heaven itself, are mutable, while yet they endure for ever, the -mutability of nature is no proof at all that she, any more than the -former, is approaching dissolution. - -"Nature herself," as one well observes, "effects her renovation from her -decay." Matter, though decomposed and subjected to ten thousand changes, -loses none of its essential properties; but continually assuming new -forms, gives variety to the world, without being at all altered from its -original nature. Indeed, it has been strongly asserted that there has -not been a particle of matter lost from the creation to the present -moment; changed every particle may have been, but still there is not one -wanting; and if this be the case, such continual change is no proof of -approaching destruction. - -We are accustomed to look upon God as a Being of infinite Love; and, -perhaps, at this stage of the subject it may be well to inquire, what -motive induced the Lord first to create the visible universe; and what -was the end proposed in its creation. In the breast of the Divine Being -there could exist but one motive from which creation could spring; and -this was Love. But the Love of God being infinite, could only have -respect to an eternal work; hence the end of creation was to make as -many beings as possible happy, and this to all eternity. In order to -accomplish this, infinite _Love_ clothing or embodying itself in -_wisdom_, made the worlds. According to the words of the apostle, "By -the Word (or the wisdom of God,) were the heavens made;" intending these -as the habitations of rational beings, who after having passed through a -short state of probation, might finally enter upon a spiritual state and -enjoy perfect happiness. The wisdom of God, being the manifestation of -his love, in completing this work, arranged everything in the most -perfect order; and accordingly every part of the universe is formed in -the manner best fitted to promote the end of its existence,--the -everlasting happiness of man. In our own world, where evil has produced -a corresponding change in outward things, even that change itself is -good, since, while it reminds man of his corruption, it leads him to -seek a better habitation. - -Thus far our assertions are easy of proof. GOD IS LOVE;--not merely -_loving_, but LOVE, the Spring and Fountain of all derived existence. -And love, even in its derivative form in the bosom of man, is an active -passion, continually seeking for objects on whom to bestow its -affection. As is the stream, then, so is the fountain: God being Love in -its Infinite Essence, must ever have sought to form creatures capable of -being rendered eternally happy; and hence the motive that led to -creation. But _love_ always manifests itself in the understanding or -thought; and by the thought is brought into outward action. It is the -thought or wisdom of man in which his love first takes a definite form; -this serves it for a guide, and directs its operations: and so again is -it with the Being in whose "image" we are formed. The manifestation of -infinite Love, is infinite Wisdom; and this brings the power into -outward act: by infinite Wisdom, therefore, as the acting form of -infinite Love, were rational beings and their varied habitations -created. But this perfect wisdom can never produce anything unlike -itself; for, as is the _cause_, so is the _effect_; hence the frame of -nature which that wisdom calls into being, must be like itself, the most -perfect and complete that could possibly exist. The _motive_, therefore, -which led to creation was _Love_; its _cause_, Wisdom; its _end_, -continued and eternal happiness. - -And further, as the love and wisdom of God once operated in bringing the -universe into existence, so from that period have they been unceasingly -employed in preserving the creatures which they formed; for, as the -_end_ of creation was the "bringing of many souls into glory," so, to -the present, has that end been answered by the constant exercise of the -Divine protection over the universe of matter and its rational -inhabitants; that the one might continue a fit habitation for the -creatures of God; and that by the constant procreation of the human -race, a succession of men might be brought into being as candidates for -everlasting glory. But the expected dissolution of the universe, and the -end of human succession, will at once put a stop to this infinite -design. If, after a certain number of persons have been born into the -world, the procreation of man must end, then the purpose of creation -cannot be _infinite_; for that which has reference to a certain number -and a definite period of time, is not an _infinite_ purpose; and that -which is not an infinite purpose, is not the off-spring of _infinite -love_. Or, if the purpose of God in creation _did_ spring from infinite -love, then it must be an infinite purpose; and if the purpose of -creation be infinite, then it is not bounded by a few thousand years, -nor will it end with a few generations. - -Nor is the popular doctrine more consistent with the character of God -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. - -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. - - - - - LIST OF PUBLICATIONS - OF - J B. LIPPINCOTT & CO. - _PHILADELPHIA._ - -_Will be sent by mail, post paid, on receipt of the price._ - - -_The Albert N'Yanza. Great Basin of the Nile, and Explorations of the -Nile Sources._ By SIR SAMUEL WHITE BAKER, M. A., F. R. G. S., &c. With -Maps and numerous Illustrations, from sketches by Mr. Baker. New -edition. Crown 8vo. Extra cloth, $3. - -"It is one of the most interesting and instructive books of travel ever -issued; and this edition, at a reduced price, will bring it within the -reach of many who have not before seen it."--_Boston Journal._ - -"One of the most fascinating, and certainly not the least important, -books of travel published during the century."--_Boston Eve. Transcript._ - - -_The Nile Tributaries of Abyssinia, and the Sword-Hunters of the Hamran -Arabs._ By SIR SAMUEL WHITE BAKER, M. A., F. R. G. S., &c. With Maps and -numerous Illustrations, from original sketches by the Author. New -edition. Crown 8vo. Extra cloth, $2.75. - -"We have rarely met with a descriptive work so well conceived and so -attractively written as Baker's Abyssinia, and we cordially recommend it -to public patronage.... It is beautifully illustrated."--_N. O. Times._ - - -_Eight Years' Wandering in Ceylon._ By Sir SAMUEL WHITE BAKER, M. A., F. -R. G. S., &c. With Illustrations. 16mo. Extra cloth, $1.50. - -"Mr. Baker's description of life in Ceylon, of sport, of the cultivation -of the soil, of its birds and beasts and insects and reptiles, of its -wild forests and dense jungles, of its palm trees and its betel nuts and -intoxicating drugs, will be found very interesting. The book is well -written and beautifully printed."--_Balt. Gazette._ - -"Notwithstanding the volume abounds with sporting accounts, the natural -history of Ceylon is well and carefully described, and the curiosities -of the famed island are not neglected. It is a valuable addition to the -works on the East Indies."--_Phila. Lutheran Observer._ - - -_Hints for Six Months in Europe._ Being the Programme of a Tour through -parts of France, Italy, Austria, Saxony, Prussia, the Tyrol, -Switzerland, Holland, Belgium, England and Scotland, in the Summer of -1868. By JOHN H. B. LATROBE. 12mo. Toned paper. Extra cloth, $1.50. - -"It has many of the best advantages of a regular guide-book, with the -additional excellence of being reliable as to facts and trustworthy as -to the opinions it utters."--_New York Christian Advocate._ - -"Mr. Latrobe had some capital qualifications for producing a good book -about Europe.... The result is a highly satisfactory volume, which we -commend and recommend to travelers, whether they go abroad or stay at -home."--_The Philadelphia Press._ - -"Is a genuine treasure-book for every new European traveler.... And if -this programme should be carefully studied by one about to start on a -summer tour in Europe, and be substantially followed by the tourist, he -would secure for himself manifold more enjoyment, and save himself from -countless disappointments and vexations which he would be sure otherwise -to experience."--_Boston Evening Traveler._ - - -_Lippincott's Treasuries of Literary Gems._ Miniature 4to. Choicely -printed on the finest toned paper and beautifully bound in extra cloth, -gilt and gilt edges. 75 cts. each; as follows: - -I. A Treasury of Table Talk. II. Epigrams and Literary Follies. III. A -Treasury of Poetic Gems. IV. The Table Talk of Samuel Johnson, LL. D. V. -Gleanings from the Comedies of Shakspeare. VI. Beauties of the British -Dramatists. The six volumes in neat box, $4.50. - -"A charming little series, well edited and printed. More thoroughly -readable little books it would be hard to find: there is no padding in -them: all is epigram, point, poetry or sound common sense."--_London -Publishers' Circular._ - - -_Mizpah. Friends at Prayer. Containing a Prayer or Meditation for each -day in the Year._ By LAFAYETTE C. LOOMIS. 12mo. Beautifully printed on -superfine tinted paper within red lines. Fine cloth, $2. Extra cloth, -gilt edges. $2.50. - -This work proposes Morning and Evening Scripture Readings, and an -Evening Meditation. The Morning Readings embrace the Psalms twice, -and the evening, the New Testament entire, during the year. The -Meditations are not expositions of the text, but rather devotional -reflections--generally upon the Evening Reading--and intended to follow -the Scripture and precede prayer. - - -_The Wife's Messengers: A Novel._ By Mrs. M. B. HORTON. 12mo. Tinted -paper. Extra cloth, $1.75. - -"The writer has produced a capital contribution to the cause of -domestic truth, and one which will be read with delight in many a -household."--_Ohio Statesman._ - -"This story is pervaded by a strong religious feeling. The story is well -worth reading on its own merits, and some portions of it are written -with a real power that cannot fail to command attention."--_Philada. -Evening Telegraph._ - - -_Our Own Birds of the United States. A Familiar Natural History of the -Birds of the United States._ By WILLIAM L. BAILY. Revised and Edited by -Edward D. Cope, Member of the Academy of Natural Sciences. With numerous -Illustrations. 16mo. Toned paper. Extra cloth, $1.50. - -"The text is all the more acceptable to the general reader because the -birds are called by their popular names, and not by the scientific -titles of the cyclopædias, and we know them at once as old friends and -companions. We commend this unpretending little book to the public as -possessing an interest wider in its range but similar in kind to that -which belongs to Gilbert White's Natural History of Selborne."--_N.Y. -Even. Post._ - -"The whole book is attractive, supplying much pleasantly-conveyed -information for young readers, and embodying an arrangement and system -that will often make it a helpful work of reference for older -naturalists."--_Philada. Even. Bulletin._ - -"To the youthful, 'Our Own Birds' is likely to prove a bountiful source -of pleasure, and cannot fail to make them thoroughly acquainted with the -birds of the United States. As a science there is none more agreeable to -study than ornithology. We therefore feel no hesitation in commending -this book to the public. It is neatly printed and bound, and is -profusely illustrated."--_New York Herald._ - - -_A Few Friends, and How They Amused Themselves._ A Tale in Nine -Chapters, containing descriptions of Twenty Pastimes and Games, and a -Fancy-Dress Party. By M. E. DODGE, author of "Hans Brinker," &c. 12mo. -Toned paper. Extra cloth, $1.25. - -"This convenient little encyclopædia strikes the proper moment most -fitly. The evenings have lengthened; and until they again become short -parties will be gathered everywhere and social intercourse will be -general. But though it is comparatively easy to assemble those who would -be amused, the amusement is sometimes replaced by its opposite, and more -resembles a religious meeting than the juicy entertainment intended. The -'Few Friends' describes some twenty pastimes, all more or less -intellectual, all provident of mirth, requiring no preparation, and -capable of enlisting the largest or passing off with the smallest -numbers. The description is conveyed by examples that are themselves 'as -good as a play.' The book deserves a wide circulation, as it is the -missionary of much social pleasure, and demands no more costly apparatus -than ready wit and genial disposition."--_Philada. North American._ - - -_Cameos from English History._ By the author of "The Heir of Redclyffe," -&c. With marginal Index. 12mo. Tinted paper. Cloth, $1.25; extra cloth, -$1.75. - -"History is presented in a very attractive and interesting form for -young folks in this work."--_Pittsburg Gazette._ - -"An excellent design happily executed."--_N.Y. Times._ - - -_The Diamond Edition of the Poetical Works of Robert Burns._ Edited by -REV. R. A. WILLMOTT. New edition. With numerous additions. 18mo. Tinted -paper. Fine cloth, $1. - -"This small, square, compact volume is printed in clear type, and -contains, in three hundred pages, the whole of Burns' poems, with a -glossary and index. It is cheap, elegant and convenient, bringing the -works of one of the most popular of British poets within the means of -every reader."--_Boston Even. Transcript._ - - -_Cottage Piety Exemplified._ By the author of "Union to Christ," "Love -to God," etc. 16mo. Extra cloth. $1.25. - -"A very interesting sketch."--_N. Y. Observer._ - - -_Stories for Sundays, Illustrating the Catechism._ By the author of -"Little Henry and his Bearer." Revised and edited by A. CLEVELAND COXE, -Bishop of Western New York, and author of "Thoughts on the Services," -etc. 12mo. Illustrated. Tinted paper. Extra cloth. $1.75. FINE EDITION. -Printed within red lines. Extra cloth, gilt edges. $2.50. - -"We are glad to see this charming book in such a handsome dress. _This_ -was one of our few Sunday books when we were a school-boy. Sunday books -are more plentiful now, but we doubt whether there is any improvement on -Mrs. Sherwood's sterling stories for the young."--_Lutheran Observer._ - -"The typography is attractive, and the stories illustrated by pictures -which render them yet more likely to interest the young people for whose -religious improvement they are designed."--_N. Y. Evening Post._ - - -_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. - -"A work of immense labor, such as no one could prepare who had not the -years allotted to the lifetime of man. We know of no work of the kind -which can compare with it in value."--_Portland Zion's Advocate._ - -"The value of such a book can hardly be overestimated. It is a noble -contribution to literature. It meets an urgent need, and long after Dr. -Malcom shall have left the world many an earnest pen-worker will thank -him, with heartfelt benedictions on his name, for help and service -rendered."--_Boston Watchman and Reflector._ - - -_The Geological Evidences of the Antiquity of Man, with Remarks on the -Origin of Species by Variation._ By SIR CHARLES LYELL, F. R. S., author -of "Principles of Geology," etc. Illustrated by wood-cuts. Second -American, from the latest London, Edition. 8vo. Extra cloth. $3. - -This work treats of one of the most interesting scientific subjects of -the day, and will be examined with interest, as well by those who favor -its deductions as by those who condemn them. - - -_The Student's Manual of Oriental History._ A Manual of the Ancient -History of the East, to the Commencement of the Median Wars. By FRANCOIS -LENORMANT, Sub-Librarian of the Imperial Institute of France, and E. -CHEVALLIER, Member of the Royal Asiatic Society, London. 2 vols. 12mo. -Fine cloth. $5.50. - -"The best proof of the immense results accomplished in the various -departments of philology is to be found in M. Francois Lenormant's -admirable _Handbook of Ancient History_."--_London Athenæum._ - - -_Words in Season._ A Manual of Instruction, Comfort and Devotion for -Family Reading and Private Use. By REV. HENRY B. BROWNING, M. A. 16mo. -Toned paper. Extra cloth. $1. - -"_Words in Season_ is the title of a beautiful little volume of -practical religious counsels of instruction, comfort and devotion for -family reading and private use. It appears to be truly evangelical, and -to be calculated, in style and spirit, to do the good at which it -aims."--_Boston Congregationalist._ - -"_Words in Season_, a thoughtful, sweet-toned manual for family reading -and hours of devotion, prepared by an English minister of the -Established Church. Spiritual souls will read it with comfort and -strengthening."--_Chicago Advance._ - -"A very good book."--_N. Y. Liberal Christian._ - - -_The Scriptural Doctrine of Hades._ Comprising an Inquiry into the State -of the Righteous and Wicked Dead between Death and the General Judgment, -and demonstrating from the Bible that the Atonement was neither made on -the Cross nor yet in this World. By REV. GEORGE BARTLE, D. D., Principal -of Walton College, Liverpool. 12mo. Cloth. $1.50. - -"Appears to be to demonstrate that Christ actually descended into hell -after death: that the time intervening between his death and his -resurrection was spent there not in preaching to the lost spirits, but -in actually suffering their punishment: and that this actual and literal -suffering of the 'second death' was necessary to complete the atonement -and to make him a true and sufficient substitute for sinners. We shall -not attempt to follow the elaborate argument by which the author -endeavors to sustain this most extraordinary position.... Giving to the -author credit for very considerable research and no little ingenuity in -the construction of his argument, we must, nevertheless, rank his book -as among the 'curiosities of literature.'"--_N. Y. Independent._ - - -_Our Children in Heaven._ By WILLIAM H. HOLCOMBE, M. D., author of "The -Sexes," etc. 12mo. Tinted paper. Extra cloth. $1.75. - -"Its sweet pathos and comforting sympathy at once warm and interest -us."--_Albany Journal._ - -"It is written in the most devout spirit, and will interest even those -who reject its doctrines."--_Buffalo Express._ - - -_The Sexes: Here and Hereafter._ By WILLIAM H. HOLCOMBE, M. D., author -of "Our Children in Heaven," etc. 12mo. Tinted paper. Extra cloth. -$1.50. - -"Whatever one may think of the doctrines of the book, it would be -impossible to deny that it breaths a pure and elevated spirit, and has -many thoughts which will commend themselves sympathetically to the -followers of all Christian faiths."--The Independent, N.Y. - - -_In Both Worlds._ By Wm. H. Holcombe, M. D., author of "Our Children in -Heaven," "The Sexes: Here and Hereafter," etc., etc. 12mo. Tinted paper. -Extra cloth. $1.75. - -"While likely to prove of the deepest and most thrilling interest to all -whose minds are elevated above materiality and the grosser elements of -nature, it is in no sense irreverent."--_Boston Evening Traveler._ - - -_Mistaken; or, The Seeming and the Real._ By LYDIA FULLER. 12mo. Fine -cloth, $1.50. - - -_Moody Mike; or, The Power of Love. A Christmas Story._ By FRANK SEWALL. -Illustrated. 16mo. Extra cloth, $1. - - -_Talks with a Philosopher on the Ways of God to Man._ By the author of -"Talks with a Child on the Beatitudes." 16mo. Cloth. - - -_Lessons from Daily Life._ By Emily E. Hildreth. 12mo. Tinted paper. -Extra cloth, $1. - - -_The Other Life._ By Dr. W. H. Holcombe, author of "The Sexes," "In Both -Worlds," etc. 12mo. Cloth. - - -_Who was Swedenborg?_ By O. P. Hiller. 16mo. Paper cover, 25 cents. -Cloth, 50 cents. - - -_Letters to a Man of the World._ By J. F. E. LE BOYS DES GUAYS, ex-sous -Prefect in Department du cher. Revised edition. 16mo. Cloth, $1.50. - - -_Doctrine of Life for the New Jerusalem; from the Commandments of the -Decalogue._ By EMANUEL SWEDENBORG. 24mo. Extra cloth, gilt, 75 cents. - - -_Heroism._ By Horace Field. 12mo. Extra cloth, $1.50. - - -_Thoughts in my Garden._ By Mary G. Ware, author of "Elements of -Character," etc. 16mo. Cloth, $1.25. - - -_Death and Life._ By Mary G. Ware, author of "Thoughts in my Garden," -etc. 16mo. Cloth, $1.25. - - -_Lectures on the New Dispensation signified by the New Jerusalem; -designed to unfold and elucidate the leading doctrines of the New -Church._ By Rev. B. F. BARRETT. 12mo. Cloth, $1.50. - - -_Letters on the Divine Trinity, addressed to Henry Ward Beecher._ By -Rev. B. F. BARRETT. New and enlarged edition. 12mo. Extra cloth, $1.25. - - -_The Divine Attributes. Including also the Divine Trinity._ A Treatise -on the Divine Love and Divine Wisdom, and Correspondence. From the -"Apocalypse Explained" of Emanuel Swedenborg. 12mo. Extra cloth, $2. - - -_Angelic Wisdom Concerning the Divine Love and Wisdom._ By EMANUEL -SWEDENBORG. From the original Latin as edited by Dr. J. F. I. Tafel. -Translated by R. N. Foster. Demi 8vo. Extra cloth, $2. - - -_Heaven and its Wonders, and Hell._ From Things Heard and Seen. By -EMANUEL SWEDENBORG. From the Latin edition of Dr. J. F. I. Tafel. -Translated by B. F. Barrett. Demi 8vo. Extra cloth, $2.50. - - -_Angelic Wisdom Concerning the Divine Providence._ By EMANUEL -SWEDENBORG. From the original Latin as edited by Dr. J. F. I. Tafel. -Translated by R. Norman Foster. Demi 8vo. Tinted paper. Extra cloth, -$2.25. - - -_True Christian Religion._ Containing the entire Theology of the New -Church, foretold by the Lord in Dan vii. 13, 14 and Rev. xxi. 1, 2. By -EMANUEL SWEDENBORG. From the Latin edition of Dr. J. F. I. Tafel. -Translated by R. Norman Foster. 2 vols. demi 8vo. Tinted paper. Extra -cloth, $5. - - -_Life and Works of Emanuel Swedenborg._ By W. WHITE. With Four Steel -Plates. 8vo. Extra cloth, $5. - - -_Life of Emanuel Swedenborg, with a Synopsis of his Writings._ By W. -WHITE. With an Introduction by Rev. B. F. Barrett. 12mo. Extra cloth, -$1.50. - - -_Life: Its Nature, Varieties and Phenomena._ By LEO H. GRINDON, author -of "Emblems," "Figurative Language," etc. First American Edition. 12mo. -Extra cloth, $2.25. - - -_Talks with a Child on the Beatitudes._ By the author of "Talks with a -Philosopher." 16mo. Fine cloth, 75 cents. Cloth, flexible, 50 cents. - -"A volume written in a sweet, devout, simple and tender spirit, and -calculated to edify the old as well as the young."--_Boston Ev. -Transcript._ - -"A charming little volume to place in the hands of young -people."--_Boston Journal._ - - -_Deus Homo: God-Man._ By Theophilus Parsons. Crown 8vo. Extra cloth, -$2.50. - -"Perhaps no book has appeared from the scholars of the New Church that -has promised more light to the inquirer or bestowed more satisfaction -upon the reader."--_Historical Magazine._ - - -_Emanuel Swedenborg as a Philosopher and a Man of Science._ By R. L. -TAFEL. Crown 8vo. Extra cloth, $2.25. - -"We invite our readers to peruse Prof. Tafel's book. Its reading will -acquaint them with one of the greatest thinkers and one of the purest -characters that ever lived."--_St. Louis Paper._ - - -_Elements of Character._ By Mary G. Ware, author of "Death and Life," -etc. 16mo. Cloth, $1.25. - -"This work is entitled to a place among the higher productions of -American female literature."--_Harper's Magazine._ - - -_Observations on the Growth of the Mind._ By SAMSON REED. Seventh -edition. 16mo. Extra cloth, $1. - -"The title of the work expresses its character. It is an attempt to show -_how the mind grows_, and after defining the essential character of the -mind the author points out, in a most interesting and original manner, -the actual development required."--_Boston Transcript._ - - -_Observations on the Authenticity of the Gospels_. By a Layman. Second -edition. 16mo. Extra cloth, $1. - -"A work that should be in everybody's library, and especially ought -steps to be immediately taken to place it in the hands of every -theological student in our land."--_Religious Magazine_. - -"The author writes with vigor and clearness."--_North American Review._ - - -_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 - -*** END OF THIS PROJECT GUTENBERG EBOOK THE NEW ESCHATOLOGY *** - -***** This file should be named 51888-8.txt or 51888-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/8/8/51888/ - -Produced by Donald Cummings, Bryan Ness, Chris Pinfield -and the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/American -Libraries.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - |