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.