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.