The Last Judgement and Second Coming of the Lord Illustrated/Chapter 6

by Elias de la Roche Rendell

CHAPTER VI.

THE EARTH ABIDETH FOR EVER.

The Argument.—The supposition of the end of the world, the result of poetry rather than of revelation.—If the world is to be destroyed, God must have some reason for destroying it.—This reason not to be found in the transgression of men, or in their supposed millennial condition.—Passages in which the destruction of heaven and earth is mentioned.—The heaven and earth spoken of not the physical things of nature, but the spiritual things of the Church.—Illustrations.—The Church a divine institution, about which the Scriptures teach.—Some Churches that have existed in the world, are said to have been terminated by events which seem to imply the destruction of the universe.—Heaven and earth the internal and external states of religious life with men.—The end of the antediluvian Church said to be the destruction of the earth.—The signification of the flood.—Peter's remarkable statement in reference to the old world and the flood considered.—Predictions which treat of the end of the Jewish Church cited and explained.—The prophecy of Joel, and Peter's interpretation of it.—The disciples' inquiry concerning the time of the end of the world and the Lord's reply examined.—The language of this reply eminently figurative.—The darkening of the sun and moon and the falling of the stars explained.—Peter's celebrated passage on this subject examined, and shown to refer to spiritual and not to natural occurrences.—"Elements," as understood in Peter's time, do not "melt."—The description of ruinous events that were to precede the first advent similar, in many respects, to what are related in connection with the second coming.—The inconsistency which results from taking the language referring to those events in its literal sense.— The inconsistency of going to the book of Revelation for proofs of the destruction of the natural world.—The supposed tendency of the constitution of the world to dissolution considered.—Points in speculative astronomy adverted to.—Destruction, contrary to the character of God, who is not only the Creator but the Preserver.—Passages from the Scripture which declare the perpetuity of creation.—Destruction not conformable with the Divine Providence.—The earth must abide for ever.

If} it be true that there is a region in the spiritual world between heaven and hell, and that the souls of all enter into it on the dissolution of their natural bodies; if it be further true that the world of spirits is the scene of judgment, and that no resurrection of the material body will be effected, then the doctrine that contemplates the end of the world, which event is commonly associated with such a resurrection and judgment, can have no foundation in necessity, or in the teachings of the true Christian religion. The object of this chapter will be to show that "the earth abideth for ever;"^[1] and to reconcile this Divine statement with those passages of the Word from which an opposite conclusion has been drawn.

The idea of the destruction of the world has fixed itself upon the mind of the populace with remarkable firmness; it is a sort of floating thought, somewhat curiously mixed up with the notion of a physical resurrection. The cause of this may be traced to the poetry of men rather than to the revelation of God. It is certainly no part of His divine teaching; it contravenes a variety of express statements to be found in His word, and is utterly inconsistent with His character as the Creator, and His purpose in creation. Those who assign to Him the performance of so terrible an event, should be enabled to show some reasonable cause for its execution. God does not act from caprice, but from wisdom. Now, is the criminality of men to be regarded as a reasonable cause for the destruction of the world? Those who think so cannot have any very elevated views of the Divine character: they must regard Him as being revengeful, and forget that He is infinitely merciful and wise. Will He resent the moral rebellion of men upon the insensible part of His creation, on that part to which no moral responsibility has been attached, and which has undeviatingly obeyed the laws implanted in it since the first hour it was ushered into existence? Is it not enough for the purposes of Divine wisdom to remove men from the earth? Why then destroy all animated nature? Why bring ruin upon "the world," which the Lord said "is mine and the fulness thereof"?^[2] For God to put a torch to the universe, because some who inhabit a mere speck of it have offended against His laws, would be something like the conduct of a king who would sink an island in the sea because some of his subjects had set his authority at defiance. Surely, in such a case, it would answer all the purposes of a reasonable man to remove the rebels, for no advantage could result from the destruction of the island. It cannot then be said that the transgression of men affords a reasonable cause for God to set fire to the universe. We will, therefore, look upon another side of this question. If such a catastrophe is to occur, is it to be preceded by the millennium, when, as it is supposed, pure religion will have reached its highest intelligence and virtue? Where would be the reasonableness of such a course? It supposes God to undertake the destruction of the world at the very moment when its inhabitants had attained the regenerated purpose for which they were redeemed, and, consequently, to bring upon them a terrible disaster at the very time they were obeying and enjoying the fulness of His religion! It seems impossible to defend such an idea and at the same time maintain the merciful character of God. To us it appears plain that the whole idea respecting the dissolution of the universe is founded in error and mistake. God has established the earth; He formed it to be inhabited, and created man for His glory.^[3]

It is true that there are some passages in the Word in which the destruction of heaven and earth is spoken of; but what are the "heaven" and the "earth" of which they speak? Dovthey mean the physical things of nature, or the spiritual things of the Church? We think it is the latter idea to which they are intended to refer. But let us turn our attention to the passages themselves. The strongest, perhaps, will be found in Isaiah and the Revelation. Isaiah says, "Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner."^[4] All who will carefully look at these statements will readily see that they were not intended to speak of natural phenomena; the context forbids such an interpretation; indeed, the very terms "vanish away like smoke," "the earth shall wax old like a garment," show that it is the spiritual things of the Church which are treated of; hence the verse closes with these remarkable words, "My salvation shall be for ever, and my righteousness shall not be abolished." The heavens mean the internal life of the Church which then existed, and the earth its external observances; when these are perverted they perish; still the Church of the Lord, in which there are salvation and righteousness, will remain. Hence, in another place it is written, "Behold, I create new heavens and a new earth; and the former shall not be remembered, or come into mind."^[5] How clear is it that these words do not refer to the creation of another universe more magnificent than this we now inhabit, but to the creation of a new condition of internal life and duty among mankind. This, of course, implies the bringing into existence of a new Church, to supply the place among men of that which had perished by the perversion of their predecessors. It was to this effect that John wrote, "I beheld, and the stars of heaven fell unto the earth, and the heaven departed as a scroll. 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."^[6] Who can really doubt that these things are said of the corrupted life and conduct of a perverted Church? Judgment is the subject treated of, as every one may see who will consult the chapter; and as that event cuts off a consummated Church from all connection with the Lord, it is said to perish. So when the apostle subsequently said, "I saw a new heaven and a new earth, for the first heaven and the first earth were passed away;"^[7] the meaning is that a new Church, with a new interior life and faith, would be formed among mankind, and take the place of that which had passed away, in consequence of its corruptions. No one can reasonably suppose such passages to relate to the dissolution of one universe and the creation of another! What use could that promote? Would such a creation display God's "glory more than the preservation of this by which we are surrounded? Could one more beautiful be constructed? Has God made an imperfect thing? Was He indifferent about His work, or did He refuse to put forth all the energies of His wisdom in its production? As these things cannot be admitted, how plain is it that no such destruction as some suppose, is intended.

The passages on which the idea of the earth's destruction has been founded, relate to changes in the Church, and this fact is the key by which they are to be interpreted. With this key, all their difficulties may be unlocked and explained. It is of the Church, as a Divine institution, respecting which God has been pleased to make a revelation. Mind is the real subject on which it treats; and material things are used only as the vehicle to represent it. The Church is a mental and spiritual condition of mind among the people. Several Churches have existed in the world, the histories of which are recorded in the Word. The Lord planted them; men have corrupted them; hence one has passed away and another has come. These Churches are called, in the Word, heaven and earth: heaven, in reference to the spiritual life they were intended to possess; and earth, in reference to the natural duties they were required to perform. It was the consciousness belonging to such life and duties which the Lord addressed when He said, "Hear, O heaven; and give ear, O earth; for the Lord hath spoken."^[8] The starry firmament and the solid earth have no capacities to listen to His instruction. How plain is it that the exhortation, "Sing, O heaven; and be joyful, O earth; break forth into singing, O mountains; for the Lord hath comforted His people,"^[9] is language not addressed to stellar and terraqueous worlds, but to men, to whom the life and obligations of the Church are subjects of delight and gladness. The psalmist, speaking of the Lord, said, "The heavens are Thine, the earth also is Thine; as for the world and the fulness thereof, Thou hast founded them."^[10] Although this is true in regard to the natural universe, the main purpose of the passage is to remind the Church that all the good things of spiritual life and duty are the Lord's; that the world in which these graces dwell and the fulness of it are founded by Him. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."^[11] Of these truths it is important that the Church should be informed. Unless they be acknowledged, the heavens and the earth will pass away: i.e., all the good that is in love, and all the truth which is in faith, would perish. Such acknowledgment is essential to their creation and perpetuity. A multitude of other passages could be easily selected in proof of these positions, but as they would admit of a similar interpretation, we will regard these to be sufficient.

Every one knows that the "heaven" about which the Scriptures treat is a spiritual state of light and love, of joy, purity, and goodness. No man will enjoy its blessedness in the future life unless he has first possessed it here. The kingdom of God is within you. Hence it is that the term heaven is made use of in the Word to denote a state of blessedness in the spiritual man; and of course that state is proper to the spiritual life of the Church.

So with regard to the term "earth." This is the correlative of heaven; for, as heaven denotes the internal and spiritual life of the Church, so the earth denotes its external or natural life. This is the reason why those two terms occur so frequently together. The earth is called upon to hear the word of the Lord,^[12] which plainly means that the Church should obey. To hear signifies to obey; and obedience is an external act. It is said that the earth should be full of the goodness of the Lord;^[13] that the earth should be full of the knowledge of the Lord;^[14] and that the earth should rejoice;^[15] because all these blessings are within the external of the Church of which the earth is significant. So that whatever is said about the heavens and the earth is really said about the Church as to its life and character. We read that "the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll;"^[16] that the Lord will shake the heavens;^[17] that the heavens shall be clothed with blackness;^[18] also, that the earth feared; the earth trembled;^[19] that "the foundations of the earth do shake, the earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage."^[20] But every thinker knows that these things are not said of the natural world around us; and how easy is it to see that their true reference is to the agitations and dangers which occur within the pale of a declining Church. When, therefore, we read in the Word of the heavens and the earth passing away, the meaning is that the spiritual life and natural obedience of the Church are about to perish; consequently, those passages which speak of the creation of a new heaven and a new earth must mean the establishment of a new Church.

We will, however, proceed to ilustrate these conclusions by referring to some special occurrences. It is written in an early chapter of Genesis, that "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." And He said, "The end of all flesh is come before me; for the earth is filled with violence through them; and behold I will destroy them with the earth.^[21] Here it is distinctly said that the earth should be destroyed; but how was the prediction fulfilled? Certainly not by the destruction of the earth; that still remains, and is full of fertility and beauty. It may be replied that the statement only means the overflowing of the earth with water; well, but that abandons the literal sense, and so far it goes with us in showing that such forms of expression are not to be understood with critical exactness. But did the water really overflow the earth, and so effect the destruction which is supposed? Every one who knows anything of the modern science, learning, and literature expended upon this question is aware, not only of the difficulties of the narrative, but of the impossibility of such an occurrence at the time and in the way described; and, therefore, sees that the material destruction supposed to have been effected by such an overflow was not accomplished. The subject referred to in those passages is not a mundane deluge, but a spiritual flood, such as that of which David spoke when he said, "I am come into deep waters, where the floods overflow me. . . . Let not the waterflood overflow me, neither let the deep swallow me up."^[22] The earth, then, which the Lord saw to be corrupt and filled with violence, was the Church as it then existed; this indeed came to its end, and this was the circumstance referred to in the words "I will destroy the earth."

The Apostle Peter has some remarkable statements upon this subject. He says, "By the word of God the heavens were of old, and the earth standing out of the water and in the water: whereby the world that then was, being overflowed with water, perished: but the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men."^[23] Although the Apostle in these words speaks in general terms, according to the letter of the Mosaic narrative, yet he recognises the spirit of it with great plainness; indeed, in another epistle he treats it as figurative.^[24] It is important to notice that he grounds his statements on the idea that the phenomena referred to were the results of the word of God. He declares that "the heavens which were of old, and the earth" were "by the word of God:" and goes on to say that "the heavens and the earth, which are now," are "by the same word." This perfectly agrees with the exclamation of the psalmist, "By the word of the Lord were the heavens made; and all the hosts of them by the breath of His mouth."^[25] But what are the heavens and the earth which the Word creates? Are they the natural things of the universe, or the spiritual things of the Church? About the origin of physical things we can know nothing; we know that they are, and believe that God created them, but beyond this the Scriptures do not furnish us with any information. That, in our opinion, is not the subject of Revelation. The assertion that the natural universe was made by a word, expresses an idea not to be comprehended. But about spiritual creation we can know something. The Scriptures provide us with a variety of statements concerning this important subject. That being, as we believe, the subject of the first chapter of Genesis, the assertion that the Church was made by the word of God is easily understood. Hence the creations effected by the Word are the living things of the Church. How plain is it to see that it was the word of God which created the Israelitish and Christian Churches; and doubtless it was the Divine word which created the religious dispensations that existed during the Adamic and Noetic periods. The Apostle spoke of them as "the heavens and the earth, which were of old," because that is the prophetic style; but by the heavens he meant the internal things of love and peace, and by the earth the external things of faith and duty; these he immediately combines, and speaks of as "the world." The world, then, which was overflowed with water, was the Adamic Church overwhelmed with perversity and falsehood,—falsehood being represented by a flood;^[26] this is evident, for the Adamic Church has passed away; but the natural heavens above us are as pure and bright as they ever were, and the natural earth remains as solid and enduring as it ever was.

We will now turn our attention to other considerations. It is well known that a great variety of passages occur in connection with the Israelitish history, which speak of commotions in the heavens and convulsions in the earth; and it may be plain to the ordinary reader that such statements were never intended to be understood in their literal sense. For instance, the prophet says, "Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and He shall destroy the sinners thereof out of it. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine."^[27] "'The moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion."^[28] The Lord turneth the earth upside down.^[29] "The earth is utterly broken down, the earth is clean dissolved."^[30] Every one may, on consideration, see that these prophetical passages were representative and significant of spiritual things. They have never received any natural fulfilment, hence it may be evident that they were written in reference to certain times and circumstances of the Jewish Church; and there can be no doubt that in the affairs of that dispensation they have all been thoroughly accomplished. All that had been accepted as loght and beautiful in that dispensation became dark and deformed; it was rendered of none effect by the traditions of men; all that was considered solid and enduring in it, has "moved," "dissolved," and vanished away. So again the prophet represents the Lord as saying, "Behold, I create new heavens and a new earth: and the former shall not be remembered, or come into mind;"^[31] but certainly this cannot mean that some old natural firmament and world would be removed, and that some new natural sky and earth would be created in their place. The old ones could not have perpetrated any offence; and in what respect could the new be better? The heavens and the earth that were not to be remembered, are the internal and external things of a corrupted Church, hence the new heavens and the new earth that were to be created were the internal and external things of a succeeding dispensation. The events thus predicted were accomplished when the Jewish Church was brought to an end and Christianity established. The statement that "the earth shall wax old, like a garment," cannot mean that it will be worn out by its use and duration: it is now indeed incalculably old, but every year it displays rejuvenescence and seems as young, as vigorous, and as beautiful as at any former period of its existence. Nevertheless, all those earthly things that men have forced into the Church, and which have not God for their author, will wear away like a garment, and sink into age, decrepitude, and death.

The Lord said by the prophet Joel, "I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit. And I will show wonders in the heavens and in the the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come."^[32] The extraordinary events thus described seem to involve such convulsions and changes in the ordinary course of nature as to endanger the safety of the universe; but that was not the meaning of the prophecy. It had reference to circumstances which were to attend the breaking-up of the Jewish Church and the commencement of Christianity. About this conclusion there can be no doubt. The Apostle Peter most distinctly tells us that the prediction received its fulfilment in the phenomena that occurred upon the day of Pentecost. Then, as it is well known, all the affairs of the natural universe continued in the same orderly courses in which they had always run. There were no very remarkable appearances in the sky or disasters upon the earth. The sun maintained his brightness and the moon her shining. The Apostle quotes the very language to which we have just referred, and applying it to the phenomena of the cloven tongues like as of fire, says, "This is that which was spoken by the prophet Joel."^[33] It is therefore plain that those extraordinary descriptions of the prophet were never understood by the Apostles to have any reference to the destruction of the universe; they clearly regarded the predictions as pointing to the circumstances which would attend the advent of the Lord Jesus Christ; namely, the destruction of Judaism and the commencement of Christianity. Hence we find the Apostle Paul saying, "Now once in the end of the world hath Christ appeared."^[34] In the end of what world? certainly not of the natural world, for that remains; it seems clear then that what is referred to is the termination of the Jewish world, i.e, the Church, for it was at the end of that, as a Divine dispensation, that "Christ appeared." Hence we learn that the end of the antediluvian Church was treated of under the figure of the destruction of the earth, and that the termination of the Jewish dispensation is spoken of in language which seems to imply the dissolution of the universe; and, therefore, we conclude that similar descriptions, found in the Word and referring to historical Christianity, ought to be similarly interpreted. As the figures are alike, their signification cannot be different; they, consequently, must point to the end of corrupted Christianity, and not to the disruption of the natural universe, as it is commonly supposed. This we will also endeavour to illustrate.

The disciples, after having been told that the buildings of the temple would be thrown down, went unto the Lord privately, saying, "Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?"^[35] From the answer they received it is clear that the Lord did not regard them as having inquired about the destruction of the earth, for He proceeded to describe events which are utterly inconsistent with such an idea. He speaks indeed of "the end,"^[36] but He does not add "the world" to it: that He contemplated as still remaining, for He admonished those who were in Judea to flee into the mountains, and to pray that their flight might not be in the winter, neither on the Sabbath-day;^[37] what personal safety could such a flight secure if a universal ruin were intended? From such a catastrophe there could be no escape. He also said, "Two shall be in the field; one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left."^[38] This most plainly shows that "the end" of which He was speaking could not refer to the destruction of the earth, for we find that the fields and the mills are to remain, and that persons are to be left in the pursuit of their usual occupations. These things never could have been said if the destruction of the earth had been the subject of the Apostle's question and the Lord's discourse. Besides, the original, which, in the Apostle's inquiry, is translated "the world," properly means "the age," so that the phrase "end of the world" simply denotes the termination of the age. Dr. Campbell renders it "conclusion of the state;" Dr. A. Clarke says it denotes the "end of the Jewish economy;" and Elsley considers it to import "the whole of any duration;"^[39] so that nothing is deducible from the terms of the Apostle's inquiry to favour the supposition of the destruction of the earth; neither is there anything in the Lord's answer which admits of such a construction, or that favours such a view.

It is true that the Lord, when speaking of the trials that had to be endured, said, "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and powers of the heavens 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."^[40] This, to a superficial reader, may sound something like a description of the destruction of the universe, but a very little reflection must convince him that it is the sound and appearance only, and not the sense of it. If such terms, when made use of by the prophets, have a purely figurative sense, it is clear that when the same terms are employed by the Redeemer, they must have a similiar significance. In both cases the author is essencially the same, and the images are alike: how reasonable then is the conclusion that they ought to be similarly interpreted. As the descriptions previously adverted to, referred to the affairs of the Church with which they were connected, so does this of our Lord. The learned admit that it cannot mean what it seems to express. The sun may be darkened, and the moon may not give her light; but these are circumstances which frequently occur in the ordinary course of nature: eclipses take place without endangering the safety of the universe, or interrupting the pursuits of men. Meteoric phenomena presenting all the appearance of falling stars are common to every observer, but they do not occasion inconvenience or alarm.

These, of course, cannot be the phenomena to which the Lord referred as the prelude to His second coming. And when we remember that the sun is some millions of times larger than the earth, and that there are some earths in the universe a thousand times greater than this which we inhabit, it seems impossible to discover any connection between the ruin of those immense bodies and the transgression of men, upon so small a planet as we inhabit. And with respect to the falling of the stars, how could that occur? where are they to fall to? This earth, certainly, could not be the spot upon which they would fall. Those bodies which are popularly called the stars, are of two sorts: first the planets; these are earths, some of which are immensely larger than this we inhabit, and all of them doubtless, have inhabitants as responsible for their conduct to the Creator as ourselves. These may be distinguished in the sky by the steadiness of their splendour. Secondly, we have the stars proper; these are suns like that which constitutes the centre of our system, and of these there are myriads, all having systems of their own. These are fixed, and, in our latitudes, may be distinguished in the sky by the twinkling light which they emit. How then can it be supposed that such a number of bodies with magnitudes so incalculably great,—with all their systems too, for all this would be involved,—could fall from the sky to the earth? The thing is no more possible than it would be to force the ocean into a nutshell. Besides, the distance of the stars is so great that the diameter of the earth's orbit, one hundred and ninety-one millions of miles, is but a point in comparison with it: from whatever situation in this orbit a star be viewed, no difference in its appearance is presented, nor is any sensible parallax to be discovered. Astronomers, therefore, have not been enabled to assign to any star a distance, however immense, that it may not surpass. Casini, from some observations which he made upon Arcturus, calculated that its distance from the earth was twenty thousand two hundred and fifty times greater than that of the sun. Now the distance of the sun from the earth is ninety-five millions of miles: if, therefore, this be multiplied by twenty thousand two hundred and fifty, we shall have a result which will require upwards of six hundred thousand years for the star Arcturus to reach this earth, supposing it to fall at the rate of a mile a second. There are also other stars situated much more deeply in space than this; this is gathered from the difference of their apparent magnitudes; how unreasonable then is it to suppose that the falling of the stars, in the prediction which has been cited, can have any reference whatever to such a natural occurrence. It is evident, therefore, that the Lord's statements were never intended to convey any such idea as that of the destruction of the universe. What they refer to is some spiritual catastrophe affecting the Church. Hence, John, in the Revelation, states that he saw the occurrence of such phenomena in the spiritual world; thus he said, "I beheld, and, lo, the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth:" and again, "the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened."^[41] Every one knows that these descriptions do not refer to mundane things: they are images of the judgment that follows the corruption of the Church. And so it is with those which are mentioned in the Lord's prediction. By the sun being darkened, is meant the perversion of love; by the moon not giving her light, is denoted the obscuration of faith; and by the stars falling from heaven, is signified the separation of knowledge from spiritual life; and by the powers of heaven being shaken, is denoted that all the principles of goodness would be endangered: for goodness is the power of heaven, and this is certainly in peril when the preceding portions of the predictions occur. The Lord's words, then, refer not to the destruction of a beautiful world, but to the termination of a corrupted Church.

But we may be reminded that Peter has said, "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. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness."^[42] There can be no doubt that this passage contains a collection of statements on the subject made by the Lord, or that it is a paraphrase of them. He had said, "Heaven and earth shall pass away, but my word shall not pass away."^[43] Now the perpetuation of the word clearly proves that the heavens and the earth that were to pass away, were not the sky which we see, and the globe which we inhabit, but the internal and external things of a perverted Church, which men have produced; the word is to continue as the foundation and light of its successor, described as "the new heavens and new earth, wherein dwelleth righteousness." The Lord had also spoken of His "coming as a thief," and "at an hour when ye think not."^[44] He had said the powers of the heavens shall be shaken,^[45] and this the Apostle repeats when he mentions the passing away of the heavens with a great noise. The sentences, "the heavens being on fire," and the "melting of the elements with fervent heat," are derived from the Lord's statement that His second advent should be as the lightning coming out of the east and shining even unto the west;^[46] while the Apostle's declaration that the earth and the works therein shall be burnt up, appears to be founded upon the Lord's words, when treating of judgment, namely, "As the tares are gathered and burned in the fire; so shall it be in the end of this world."^[47] But the original for "the end of this world," as it has been seen, simply means the termination of the state of things treated of: so that all the Apostle's statements are founded upon parallel passsages in the Lord's discourses. Now, as Peter has simply repeated the sentiments of his Divine Master, he never could have intended to convey, by his expression of them, any other ideas than those which they were originally designed to communicate; and as it is plain that they are all purely figurative in their original form and connection, that, also, must be the sense in which the Apostle has employed them. Therefore, to accept his statements in a merely literal sense, would be a great mistake. They were never intended to be so understood: indeed their own form is singularly figurative. The very introduction of the matter, namely, that the Lord would come as a thief, shows this with great clearness. The passing away of the heavens cannot be taken as a literal declaration that the blue expanse above us will be dissolved. Of what does that expanse consist, and of what utility would be its destruction? Besides, passing away does not mean dissolution, but removal; and where could the natural heavens be removed to? How plain is it that such expressions are figures significative of some disasters which were contemplated as overtaking the Church? And what else can be the melting of the elements with fervent heat? The terms express no idea which natural philosophy can recognise. What are "the elements"? In the time of the Apostles they were spoken of as earth, air, fire, and water. And who does not see that melting is utterly inapplicable to the majority of them? No one who is at all acquainted with the nature of these things would ever talk about the melting of air, fire, and water. And what is fervent heat? Fervour belongs to mind, and not to matter; and consequently, fervent heat refers rather to mental vehemence than to natural burning; hence the Apostle speaks of being fervent in spirit, of a fervent mind, of fervent prayer, and fervent charity. Is it not plain, then, that Peter is employing figurative language, and that the subject of his discourse is not the destruction of the physical objects of nature, but the dissolution of the spiritual things of a perverted Church? Hence his exhortation, "What manner of persons ought ye to be in all holy conversation and godliness?" His declaration, that the earth and the works that are therein shall be burnt up at the second coming of the Lord, is a figure, quite as decided as that of the prophet Malachi, who, when treating of the first advent, said, "Behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts."^[48] When the Lord came in the flesh, there was no such natural burning as those terms seem to indicate; and therefore, when similar expressions are employed in the case of His second coming, it is clear that they were not designed for a literal interpretation. Surely he who had quoted such strong language from the prophet Joel, respecting wonders in the heavens, signs in the earth, blood and fire, and vapour of smoke; the turning of the sun into darkness, and the moon into blood, before the great and notable day of the Lord came; and had told the multitude to whom he was preaching, that those predictions had received a fulfilment in the events of Pentecost, could never have intended by the use of similar language, to express the occurrence of natural phenomena. The language of the Apostle is purely figurative, and those who would insist upon a literal interpretation of it, may, with equal consistency say, that the Lord is a vine and a door; and that to entcr into heaven we must eat His flesh and drink His blood. In both cases the things are expressly said, but in neither are they strictly meant. No doubt there is a sense in which those statements of the Lord are distinctly true, but that sense does not consort with physical things. Nor does Peter's description, which is supposed to refer to the dissolution of the universe. His terms are taken from the Lord's discourses; they point to those corruptions by which all the vital things of Christianity would be destroyed; and those corruptions are constantly spoken of as the occasion for that second coming by which the Church is to be restored. It would be easy to dwell upon discussions of this kind, but we cannot give more time to details: it is principles that must for the future chiefly engage our attention.

Careful readers of the Word will have noticed, as we have before remarked, that the events described as immediately preceding the Lord's first advent, are very similar to those which are described as the precursors of His second coming. In both cases we read of the darkening of the sun, the obscuring of the moon, the passing away of the heavens, and of convulsions in the earth. There may be some little differences in the detail, but the main drift of the prophecies, in both cases, is to indicate a dissolution of the things to which they refer. Now the alarming prophecies of the Old Testament which are associated with the first coming, received their fulfilment at the time of that occurrence; but how were they fulfilled? Certainly not by the disruption of the universe, for all things continue as they were; how then? Clearly by the dissolution and end of the perverted things which belonged to the prevailing religion: for none of those things continue as they were. This fact, then, is the key by which to interpret similar prophecies in connection with the Lord's second coming. They were not intended to furnish us with any information concerning the destruction of the physical objects by which we are surrounded, but point to a termination to those corruptions which would, in the process of time, fix themselves upon the Church. How plain is this conclusion! The Lord, when treating of those times, said, "Many shall come in my name, saying, I am Christ; and shall deceive many." "Many false prophets shall rise, and deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved."^[49] Who cannot see that these words treat of the perversion of truths which had been taught? Such is most certainly the subject of them; and, therefore, "the end," which is spoken of is not the termination of a beautiful world, but the cessation of a corrupted Church.

Besides, the language commonly cited as referring to "the end," if taken literally, shows inconsistency in the procedure. Although destruction is the main point in all the descriptions, yet the manner of it is different. John, in one place describes the heavens as being rolled away like a scroll;^[50] and in another, as the stars of heaven falling to the earth.^[51] Peter, in one place, says they are to "pass away with a great noise;" and, in another, that "being on fire they shall be dissolved." Now if the heavens are to be on fire, how can they be rolled away like a scroll? If they are to be rolled away like a scroll, how can the stars be said to fall from heaven to the earth? and if they so fall, how can they be said to pass away? These difficulties necessarily arise from the literal interpretation of terms employed only in a figurative sense, and which terms really point to different parts of that general judgment to which they all refer.

It is no uncommon thing for those who believe in the destruction of the earth, to seek in the book of Revelation for evidence to support it; but how inconsistent is this. It is very true that there are phenomena therein described which seem to involve the universe in ruin; but then it is equally true that visible nature is not described to be the scene of them. That book, from its commencement to its end, is occupied, for the most part, with the relation of events which transpired in the spiritual world; and these are all written in language singularly figurative. This fact can hardly have escaped the most cursory reader; how futile, then, must be the efforts to find evidences for the destruction of nature in those narratives which were written only with the view of revealing occurrences in the other life. They cannot be explained or understood of the visible world; and they become intelligible only so far as they are understood of the interior things of the Church, of the judgments executed upon those by whom its holy teachings have been perverted, and of the restoration of heavenly light and life to the souls of men.

We may be told that there is a tendency in nature towards dissolution, and that this, of itself, may be regarded as evidence of the final destruction of all things. But where is the proof of such a tendency?^[52] The idea is a mere invention to support a doctrine which we shall presently see Revelation has denied. It is true that matter is continually undergoing some change, and so are all created things; but this mutability, instead of tending to their destruction, assists their perpetuity. If change implied dissolution, then the angelic heavens might be destroyed, for the angels, as finite beings, will necessarily experience variations of state. Change is not destruction; to the mind of the philosopher it is the means of renewal, that by which nature effects her renovation. Physical science tells us that the earth has experienced a variety of changes; but it also tells us that every change has contributed something to its preservation. From the earliest strata to which geology calls attention, to the latest when man came upon the scene, the changes have been in favour of perfection, and thus towards the attainment of greater security. Other changes may occur, and convulsions be experienced, but such things do not imply that destruction which theologians suppose to be involved in the conflagration of the universe. Changes are but successions in the operations of nature, and destruction is utterly foreign to her existence. Winter is not the destruction of summer, it is only one of those mutations through which the year passes; summer comes again. The decay of flowers is not the destruction of their sweetness: in fading, their seed has been ripening, and so provision is made for its continuance. Animals die, but others succeed; the matter which composed their bodies is not destroyed, its form is changed but its elements remain, and these contribute to other uses; yea, to the building up of similar forms in the economy of nature, and so mutations perpetuate existence.

There are various intimations in speculative astronomy, such as the apparent diminution of certain stars, and the actual appearance of others from the stellar vault, together with the presumption that the earth is making nearer approaches to the sun, which have sometimes been adverted to as collateral evidence to support the theological theory of the earth's destruction; but it will be time enough to inquire into the bearing of the supposed phenomena upon that subject, when the scientific world are agreed about their meaning. We feel quite confident that they will never disturb the conclusion we are attempting to establish.

Destruction is contrary to the character of God and His purpose in creation. He does not create to destroy, but to preserve. Indeed, preservation is continual creation; and why should that which He has preserved for unnumbered years not be maintained for ever? Whoever thought of making anything with the intention of destroying it? The architect does not build a city, with the view of setting it on fire. The potter does not make his vessels, for the purpose of dashing them to pieces. The effort of all wise workmen is to impart duration to what they make; to do otherwise would not be an act of wisdom. Why then should an intention be attributed to God which would be considered derogatory to man? God declared creation not only to be good, but "very good." How then can He bring ruin upon a work which He has distinguished by such an epithet? God is essential love and wisdom; and who can doubt that He has made the world with as much perfection as those infinite attributes could devise? how unreasonable then is it to suppose that He will terminate its existence! Could perfect wisdom produce anything that should exclude the presence of itself? Surely something of the cause must be in the effect, and this, to some extent, is clearly visible in the frame of nature by which we are surrounded; to destroy it, therefore, would imply a censure upon the wisdom which brought it into being. It was love that moved God to create the world, and by wisdom He created it; how reasonable then is the conclusion that a perpetual existence must be the end of such a work! To destroy it God would have to change His nature. He could no longer have pleasure in that which He creates;^[53] and in the withdrawal of His love, its infinity would cease. We feel assured that God has not created the physical exponents of His existence for the purpose of destroying them. Regarding Him as the creator, we believe Him to be the preserver of that which He creates.

But there are many passages recorded in the Word, in which God has declared the perpetuity of His creation. Thus He said, "Once have I sworn by my holiness, that I will not lie unto David: his seed shall endure for ever, and his throne as the sun before me; it shall be established for ever as the moon."^[54] He hath "laid the foundations of the earth that it should not be removed for ever."^[55] "They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever."^[56] "One generation passeth away, and another generation cometh, but the earth abideth for ever."^[57] "He built His sanctuary like high palaces, like the earth which He hath established for ever."^[58] And after calling upon the sun and moon and all created things to praise the Lord, it is added, "He hath also established them for ever; He hath made a decree which shall not pass."^[59] We also read of "the everlasting hills,"^[60] and of a kingdom which shall never be destroyed—a kingdom that shall stand for ever.^[61] Surely these evidences upon the subject ought to be conclusive. Those who do not think so, but still adhere to the common interpretation of that other class of passages to which we have adverted, must at least acknowledge that there is other testimony quite as decided of a contrary nature: which will they accept? It is not easy to believe two opposite statements. If they adhere to those which are supposed to teach the dissolution of the earth, they must give up those which declare that the earth abideth for ever; and so they are driven into the dilemma of turning away from one portion of the Word in order to maintain a theory denied by another. But with the explanations we have given, both are seen to be in perfect harmony with each other, and to culminate in establishing the fact "that the earth endureth for ever."

It is quite true that the sun, the moon, and earth, in the above passages, have, as in the other cases cited, a spiritual signification. They properly refer to the enlightening sentiments and principles which belong to the Church, and these will be preserved amidst every vicissitude. Still, this does not interfere with the argument which applies them to the perpetuation of the world, because if the Church is to endure for ever, the earth must necessarily remain for ever: the existence of the former without the latter is not a possible conception.

It cannot be supposed that the Lord would destroy the earth without a motive; and what motive is conceivable? The earth never had any moral responsibility; it has never transgressed any laws that are proper to its being, or necessary to its position in the universe. Why then should it be suddenly arrested in its career, and brought to an end? Such a catastrophe would certainly be of no benefit to mankind: it is not easy to conceive what blessing it could confer upon the angels; and the Scriptures lead us to believe that all the operations of the Divine Providence are with a view to promote the happiness of humanity, both in heaven and on earth. Such an event then does not comport with such a Providence; and no one can suppose that God would do it for His own pleasure or caprice. The earth is what the Lord has created it to be: can He become dissatisfied with the work of His own hands, or will He in the course of ages, discover some imperfection in the wisdom by which it was created? Ideas like these cannot be entertained for a moment. Why then should it be supposed that He will withdraw His preserving care, and provide for the overthrow of that which has required the activity of infinite love and wisdom to produce? We feel assured that every act of the Divine Providence is an act of mercy intended to confer some advantage upon mankind: to think otherwise would compel us to believe that God is not a Being of infinite love; how then can this advantage be promoted by an act which is to involve the universe in flames? Surely if those arguments be duly weighed, the notion must be relinquished. It cannot be maintained without abandoning all consideration of use; closing the eyes against the benevolence of Providence; denying express statements of the Word; regarding God as the destroyer of that which He creates; and charging Him with change, notwithstanding He changes not, and is the same yesterday, to-day, and for ever. The same love which led to the creation of the world, has superintended its preservation; and, as there is no reason to believe that this love will ever be diminished or withdrawn, the conclusion is evident that it must endure for ever.

We might pursue this argument to a greater length, but it is hoped enough has been said to induce some reflection on the subject. We therefore commend the whole argument to the careful and candid consideration of all serious inquirers after truth. More will be said in the next chapter, by which the general purpose of this will be supported; for if it be true that the earth abideth for ever, then it would seem to follow, as a logical consequence, that the human race will never cease.

1. Ps. cxix. 90. Eccles. i. 4.
2. Ps. l. 12.
3. Isa. xlv. 18.; xliii. 7.
4. Isa. li. 6.
5. Isa. lxv. 17.
6. Rev. vi. 13, 14; xx. 11.
7. Rev. xxi. 1.
8. Isa. i. 2.
9. Isa. xlix. 13.
10. Ps. lxxxix. 11.
11. Jas. i. 17.
12. Jer. xxii. 29.
13. Ps. xxxiii. 5.
14. Isa. xi. 9.
15. Ps. xcvii. 1.
16. Isa. xxxiv. 4.
17. Isa. xiii. 13.
18. Isa. l. 3.
19. Ps. lxxvi. 8.; xcvii. 4.
20. Isa. xxiv. 18—20.
21. Gen. vi. 5, 13.
22. Ps. lxix. 2, 15.
23. 2 Pet. iii. 5—7.
24. 1 Pet. iii. 21.
25. Ps. xxxiii. 6.
26. See the author's "Antediluvian History, and Narrative of the Flood."
27. Isa. xiii. 9, 10.
28. Isa. xxiv. 23.
29. Isa. xxiv. 1.
30. Isa. xxiv. 19.
31. Isa. lxv. 17.
32. Joel ii. 28-31.
33. Acts ii. 16.
34. Heb. ix. 26.
35. Matt. xxiv. 3.
36. Matt. xxiv. 13, 14.
37. Matt. xx. 16-20.
38. Matt. xxiv. 40, 41.
39. "Two Greek words (χόσμος and αίων) are rendered in the common English version by the same word, namely, "world." Only the former, however, is ever employed to denote this material structure, and the latter is uniformly employed to denote a period or dispensation. In every instance where the phrase "end of the world" occurs, the word αίων, or period, and cannot possibly be made to mean the economy of material things."—Rev. E. H. Sears. Foregleams of Immortality. Art., "The Judgment Day."
40. Matt. xxiv. 29, 30.
41. Rev. vi. 12; viii. 12.
42. 2 Pet. iii. 10-13.
43. Matt. xxiv. 35.
44. Luke xii. 39, 40.
45. Matt. xxiv. 29.
46. Matt. xxiv. 27.
47. Matt. xiii. 40.
48. Mal. iv. 1.
49. Matt. xxiv. 5, 11—13.
50. Rev. vi. 14.
51. Rev. vi. 13.
52. Dr. Cumming, in a lecture at Manchester, asserted that "Hitchcock said experiments had been made in thousands of places, and it had been found that the heat of the earth increased rapidly as they descended below that point in the earth's crust to which the sun's heat extended. The mean rate of increase had been stated by the British Association to be one degree of Fahrenheit's thermometer for every forty-five feet they bored. At this rate of increase, at sixty miles below the surface of the earth, rocks would melt. The earth was 8000 miles in diameter, and its circumference nearly 24,000 miles. About sixty miles down—the crust being very small in comparison with the 7,940 miles that remained—everything which was in the earth was liquid fire. The earth was literally a hugh bombshell; the surface upon which they lived was somewhere about sixty miles thick, and all below was one vast surging ocean of liquid fire."

    These views are mere imaginations. How do they agree with the "orthodox" interpretation of the first chapter of Genesis? Surely that must be abandoned. It does not seem to have occurred to the writer to ask how an "ocean of liquid fire," 7800 miles in diameter, could exist, shut out from air by a crust of earth sixty miles in thickness.

    Supposing the earth to have cooled as is here conjectured, why should it burst at a later rather than at an earlier stage of that process? Substances are diminished in bulk by cooling; that process must be still going on; there need therefore be no fear of danger from that source. "Bombshells" do not happen to contain any fire, and hence there is no analogy between what is supposed of the contents of the earth, and what is known of such shells. The experiments of Cordier, related in the New Edinburgh Philosophic Journal, with numerous details with regard to the temperature of springs and mines, go to support the idea, not of a central heat, but of a source of heat independent of that derived from the sun, situated in the crust of the earth.—Arctic Geology. Narrative of Discovery, etc., in the Polar Seas." By Sir John Leslie and others. Fourth edition.

53. "Thou art worthy to receive glory and honour and power: for Thou hast created all things, and for Thy pleasure they are and were created" (Rev. iv. 11).
54. Ps. lxxxix. 35—37.
55. Ps. civ. 5.
56. Ps. cxxv. 1.
57. Eccles. i. 4.
58. Ps. lxxviii. 69.
59. Ps. cxlviii. 6.
60. Gen. xlix. 26.
61. Dan. ii. 44.