The idea of a plurality of heavens, and their numbers almost infinite, would seem at first thought to startle the mind, and disarrange all our conceptions of the extent and machinery of the universe, and of the employment of God, and all the angels, and other intelligences He has made. Yet its truth only brings home to us the insignificance of our own earth, and still more that of ourselves. We are too prone to think that this earth and its inhabitants are the principal objects of the Creator's care, and that man is of vast importance in the order of His arrangements, and of augmenting His kingdom and glory. While the truth is, our world is insignificant, when compared to His wonderful creations, and each individual as but a single grain of sand among all that may be found upon the shores of oceans and seas. And yet all that He hath made are the objects of His government and care. For "not even a sparrow falleth to the ground" unknown to Him.
That in His omnipotent and infinite power He can, and has created separate systems of planet-worlds, and a central sun and heaven for controlling each, we cannot doubt; neither is there more of incomprehensible mystery in this contemplation than in that of our own system of planets, with its central and controlling Sun and heaven.
Let us turn to revelations made, as recorded in the Bible, and see if there are not declarations which sustain this hypothesis. In the second book of the Kings it is written: "But will God indeed dwell on earth? behold, the heaven, and heaven of heavens cannot contain him;" and in the second book of the Chronicles: "But who is able to build him an house, seeing the heaven, and heaven of heavens cannot contain him." The Psalmist says: "The heavens; even the heavens are the Lord's," and "The heavens declare the glory of God," and that "By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth."
Thus we have conclusive evidence of a plurality of heavens, while, possibly, their numbers are millions, their surrounding planet-worlds billions, with a wide expanse of surrounding "firmament of the heavens" bestrewn with "glittering gems," standing out the grand empyrean covering of all.
Says Dr. Nichol:
"Mystery, indeed, heavy, almost oppressive, hangs over all the perceptive; but the shapes strown through that bewildering territory have nothing in common with the fantastic creations of a dream. It is the essence of these nebulæ that they are not formless, but, on the contrary, impressed indelibly by system on the grandest scale; clearly as a leaf they have organism; something has seized on their enormous volumes, and moulded them into a wonderful order." Says Child: "Thus every thing bears the mark of order impressed upon it by the Almighty hand. That noble gift of God to man—the telescope—has magnified Him by driving away every semblance of chance from the firmament, and by exhibiting in its place designs and established law. Up there, as down here, the idea of irregularity or chance is but the suggestion of our ignorance."
Thus, from a knowledge gained through that wonderful, and yet most exact of all sciences—Astronomy—we base our conclusions. That science is the grandest, most perfect, and comprehensive of all sciences known to the human mind. It grasps, analyzes, and comprehends the laws and forces which make up and control the universe, and every other science known is intimately connected with, or based upon it. There is no chance-work in Nature; all things are moulded and formed complete by the great Architect, whose Word created them, and all the grand panorama of suns, moons, planets, worlds, and stars, are perfect and in the exact order of His creative wisdom.
Whatever of incomprehensible mystery our hypothesis of those far-distant suns and heavens may involve, we feel satisfied of the correctness of our theory in regard to our own, and our mind is equally impressed with the probability of all the other planets belonging to the Sun's domain, being inhabited by living intelligences, and that, in the order of their Creator's arrangement, they too find their heaven of eternal existence there. We know there is room for all and to spare, within that heavenly empire, and would be if they and our own earth should remain repeopling and passing thither for cycles of ages to come; for, as we have seen from astronomical measurement, it is computed to be more than one million times the size of this earth.
How enrapturing the thought, that there we may not only meet the prophets and seers of old; the apostles and martyrs; "those who went up through great tribulations," "who washed their robes and made them white in the blood of the Lamb;" our counselling ministers, who have assisted us in the way; there the loved ones of our hearts, who have already left us and this world of "sin and sorrow," and are now safely at "home;" there other loved ones who are yet on this earth and are striving with us for a home in that "better land;" but also, perhaps, there we shall meet messengers, and children of God from all the other worlds belonging to the Sun, or that heaven's domain; and with the innumerable company of angels, and all the ransomed hosts, dwell forever with our Saviour in the glory-light of the Spirit of God. O, who will not seek and strive for a home in heaven?
That there are two separate places and conditions—one for the righteous and the other for the wicked—we cannot doubt. In regard to no other fact are the revelations of God and declarations of the Scriptures more clear and explicit. This of itself should startle every inhabitant of Earth; cause due and solemn reflection; and incline every one to search for light, and truth, and for the way of salvation.
In stating the facts contained in this volume, it has not been our design to indulge in a tirade against those who seem careless and indifferent in regard to their own souls' eternal interest. If our picture makes the final doom of the wicked a fearful one, we have only presented the declarations of God through his prophets, and of the Saviour and his apostles. These declarations are startling, when properly considered, and should awaken every mind to the consideration of what must be their final destiny, if they continue to neglect the overtures of mercy. The law of God is fearful in its denunciations against the wicked, and its sentence will be sternly executed. Therefore we would "persuade all to be Christians."
If all the inhabitants of this Earth—all who have lived during the past, or may live and die on it through long ages to come—were saved and should go to dwell in that heavenly world, there would still be room there for more. Yea, even then, untold millions of chambers, ready and beautifully furnished by the Saviour in that vast and glittering "City of God," would still be unoccupied. And to the wicked, who will not turn from their evil ways, is lost forever the privilege of occupying those mansions; of walking the gold paved streets; of "drinking the waters from the fountains of life;" of wandering amidst the "shady groves," and along the banks of the beautiful rivers; of traversing valleys, and ascending the "hills and mountains of the Lord," and of plucking and eating the "ambrosial fruits" that grow on "the trees of life;" of having wealth and honor, and a safe and permanent home with the angels; the Prophets and Apostles of old; with Moses, and David, and Elijah; with Abraham, Isaac, and Jacob, and with all the great and good of every age and clime—even with all "the redeemed of the Lord" "who have washed their robes and made them white in the blood of the Lamb"—with kindred friends from Earth; with angels and spirits of just ones made perfect, yea, "with all the ransomed hosts," and above all, with Christ, the Son of God, who is, and will there be King and ruler forever.
And for what are all these exchanged? Let us see. The Bible is the sure Word of God. It tells us that "the wicked shall be driven away in their wickedness;" that they "shall be cast into outer darkness, where shall be weeping and wailing, and gnashing of teeth."
They "shall be turned into hell with all the nations that forget God:" "They shall be cast into the lake of fire, and the smoke of their torment shall ascend up forever and ever." "These shall go away into everlasting punishment," "But the righteous into life eternal." The blessed Saviour, who died that they might have eternal life, "shall say unto those on his left hand (the wicked), depart into everlasting fire;" while to those on his right hand (the righteous), "Come, ye blessed of my Father, inherit the Kingdom prepared for you before the foundation of the world;" "enter thou into the joys of thy Lord."
Yes, reader, God has prepared the two places, and it rests with you—as a free moral agent—to make your choice, and act accordingly. He will never drag you into heaven by force. You are the rightful inheritor of a precious immortal soul. He has prepared a place of perpetual happiness, and invites you to come to it. There you may find a home, with peace, love and joy. There is for you honor and wealth, and a "crown of glory." There the fountains, and "rivers of life," and an abundance of spiritual food. There neither decrepitude nor old age, nor sickness, sorrow, pain, nor death; but the bloom of eternal youth and beauty may rest on thy brow forever. Make your choice, and make it now, for delays are dangerous, and death and the judgment may be near unto you. The spirit-fire of God's love is now kindling in your heart, and I hear you say, "yes, I would like to be there." We implore you, quench not that spirit-fire of love, or it will change to a consuming SPIRIT-FIRE OF WRATH, and when your soul is released from the body, that spirit-fire will become an intense burning flame, and will be your torment forever and ever.
The very thought of enduring forever—after this short life has past—should startle the mind of every intelligent being, and cause the most serious reflections. None can save but God, and this salvation is through His Son, the Lord Jesus Christ. All must go to Him. Our ministers can only advise and instruct, and to do this properly, they must themselves be holy men of God. Christ Himself assumed the office of the Priesthood. He made the atonement. He is now our only High Priest, and all must go to Him. The wealth of the universe, given to an earthly Pope, Bishop, or Priest, could not save one single soul, nor purchase it from perdition. And yet salvation is freely offered to all who will forsake their wicked ways, and come to God through love, and faith in the Lord Jesus Christ.
All are convinced of the immortality of the soul, and of a future state of existence. The Word of God has set this matter at rest, while it is fully evidenced by the inherent desire in every heart and mind that it should be so; even this "longing after immortality." So, also, does enlightened reason convince all that there will be a separation of the righteous from the wicked in their future conditions. There is no true harmony of mind and spirit between them even in this world; much less could there be when the righteous are made pure and clean by the "blood of the Lamb."
There has always been antagonism between the "spirit of light" and the "spirit of darkness." The first gives "light, life, and liberty." The second, darkness, death, and bondage. The word and revelations of God teach this fact, while the experience and heart admonitions of all confirm it. Even the ungodly condemn wickedness, and yet, strange to say, continue on in sin. There has, from the beginning, been spiritual antagonism between the good and the bad, and a consciousness upon the part of the wicked of their own wrong-doing. This has been the case ever since wicked Cain slew his brother Abel; God then pronounced His curse upon the perpetrator of that wicked deed, and His curse has stood against all wicked doers from that time to the present, and will through all time to come. Bible history is replete with evidences of His judgments against them, and plainly tells us that there are two separate places, one wherein the righteous shall enjoy happiness and eternal life; the other wherein the wicked shall be punished, and endure a living death that never dies, showing us plainly that,
"It is not all of life to live; nor yet of death to die."
Now, the location of that place of torment will claim a few moments of our attention. Of this we think we are not left to conjecture alone. We believe our hypothesis of the location of heaven is correct, and that we have one equally certain of the location of Hell, and that each hypothesis strongly corroborates the other.
First, let us take direct testimony; that given by the Son of God himself, who is to be the judge of all—even the "quick" and the "dead." The first are those quickened into life by the spirit, the last are "those who are dead in trespasses and in sin."
You will find this evidence in the 16th chapter of the "Gospel according to Saint Luke." Christ, the Son God, said,
"There was a certain rich man, who was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, who laid at they rich man's gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table; moreover, the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom; The rich man also died, and was buried, and in hell he lifted up his eyes. Being in torments, and seeing Abraham afar off, and Lazarus in his bosom, he cried and said, Father Abraham, have mercy upon me, and send Lazarus, that he may dip the tip of his finger in water, and cool my parched tongue, for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus his evil things, but now he is comforted and thou art tormented. And beside all this, between us and you there is a great gulph fixed; so that they who would pass from hence to you cannot; neither can they pass to us that would come from thence."
"Then he said, I pray thee, therefore, father, that thou wouldst send him to my father's house, for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham said unto him, they have Moses and the prophets; let them hear them. And he said, nay, father Abraham; but if one went unto them from the dead, they will repent. Abraham answered and said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead."
Thus, we see plainly that there are two separate places; one for the righteous, who are saved through obedience and faith, and the other for the wicked who are lost through disobedience and unbelief. Nothing could be more plain, pointed, or conclusive.
Now let us recall to your mind that which we have related in preceding pages; wherein we have told you that most Astronomers have agreed upon the fact, or hypothesis, of two atmospheres around the vast globe we have denominated heaven. The one next to it appears to be non-luminous; while the outer one—around this—is luminous, which they denominate photosphere, to which we have added ethereal, or "spirit-fire." This is what we see in looking at the Sun, and is the vast volume of fire, or ethereal flame, that sends out heat and light to this and other surrounding worlds. This light and heat extend over a region of the illimitable space, not less than six thousand millions of miles in extent. We have endeavored to approximate to the mind the intense heat of the Sun at its source, but it far exceeds finite comprehension.
We have also given you the views and suppositions of able investigators that the extent of that photosphere, or volume of flame, is vast indeed. It is said that 'flame-like masses—some computed to be one hundred and fifty thousand miles in length—are piled upon and overlap each other, and sweep onward in constant agitation like mountain billows of living fire.' This, as we have told you, is the source of all fire, or heat known to us on this Earth, and to all the other planets of our solar system.
The precise nature and elements of fire, we have said, we cannot fully comprehend; neither its original source, save that it emanated from the Great First Cause. The Sun is its direct source to us, and we realize it always the same; never augmenting nor diminishing. We know that it is the source of light to a vast region around, and, from the offices it performs, we cannot think less than that it is—as we have before said—an attribute of the Great Jehovah; and especially this when we consider God's own revelations as found recorded in the Bible.
In describing the dimensions of the Sun, we have said it is 2,655,000 miles round it, or to bring this vast extent nearer our comprehension, we may state that it would require 321 Earths, the size of this, set side by side to reach around it, and vast numbers more to cover its surface, and when thus covered with worlds like this, the stratum would only be about 8,000 miles deep, while it is reasonable to estimate that photospheric flame to be 100,000 miles in depth.
We have mentioned the "inner globe," estimated to be more than a million times the size of this Earth, and we have denominated it heaven, and this outside surrounding volume of ethereal fire we shall denominate hell, as we believe no other true hypothesis can be advanced. And, in assuming this, we believe ourselves sustained by the revelations of God, as well as by all we can comprehend of Nature.
In order to incite our minds to know and comprehend more of Him, and become obedient to His requirements, God has shown us, by manifestations, His instrument of destruction and punishment. His prophets have also announced His threatenings against the wicked, and have told us that fire—the element of heat—is the instrument with which He will fulfil His threatened vengeance, and we have seen this manifested by the destruction of the "cities of the plains"—even "Sodom and Gomorrah," as also the destruction of those who offered incense upon strange altars.
Now as this volume of flame, denominated the Sun, is the only source of fire; and as fire seems to us one of the controlling elements of nature, and pervades all things, and God rained down fire and destroyed those cities, and also sent down fire and destroyed those who offered incense on a strange altar, we plainly see where the fire is that is to be the punishment of the wicked. That it is said "fire came down from heaven," or "out of heaven," does not vitiate, but rather confirms our hypothesis. For God is omnipresent, and dwells in all heavens, and, from that region, that permanent source of fire, He commanded—doubtless—the concentration of the rays of the Sun, and it thus came at His command from heaven, and fell as flame of fire. But to prove that our hypothesis as to the location of hell is correct, we direct your mind again to the narrative of the Saviour, of the rich man in hell, and Lazarus in Abraham's bosom. That Abraham was in heaven no one can doubt, while we are plainly told that the rich man was "in hell," and, although "afar off," yet within speaking distance.
How far distant the voice of spirit can be heard, no one in mortality can know. We know that on this earth sound is limited because of the density of the atmosphere, and we realize even here that when the atmosphere is the more rarified, the greater the distance of sound. It is computed that the condensed, or earth-atmosphere, extends outward from the earth about forty miles. When we have passed this stratum, and have gained space in the ethereal atmosphere, it may be possible that the same volume of voice we are accustomed to here, might be heard thousands, or even millions of miles distant from us. Heat rarifies atmosphere as we here realize by the influence of the sun. If the addition of a few rays of the sun will dissipate the dense clouds, and so materially rarify our atmosphere at the distance of ninety-five millions of miles, what may we suppose the condition of the atmosphere ninety millions of miles nearer its source? Therefore, we may readily believe that although Dives, and Abraham, were far apart—possibly thousands of miles—yet they could see and converse with each other.
You will remember that astronomers inform us that there seems a volume of non-luminous atmosphere, or void, between the outer phostosphere of fire and the body of that inner globe (which globe we believe is heaven). Now remember the words of Father Abraham, "Beside all this, between us and you there is a great gulph fixed; so that they who would pass from hence to you cannot; neither can they pass to us that would come from thence." Is not here conclusive evidence that the two places—heaven and hell—are not in far distant regions from each other?
Remember. It is said of the wicked "These shall go away into outer darkness, there shall be weeping, and wailing, and gnashing of teeth." When death and hell shall give up their dead (for the souls of the wicked—who are dead in trespasses and in sin—are still enduring that death that never dies), and all appear before the Judgment seat of Christ, where "every one shall receive according to the deeds done in the body," and the wicked are "driven from God, and from the glory of His power," to reach again their eternal destiny, they will doubtless pass through that dark void, even that "great gulph fixed between," and there will be weeping and wailing, and gnashing of teeth.
Although we believe the evidence furnished is conclusive beyond cavil or doubt to every intelligent mind, yet we will still add more affirmative arguments which we desire that all should consider.
First, Let us refer again to the declarations—we have several times repeated—of the Prophets and Apostles. That heaven, and the Holy City in it, hath no need of the light of the Sun. That the "glory of God doth lighten it, and the Lamb is the light thereof." That there is no night there, but one eternal day.
Now let us call to your mind the extent of that empire wherein the Sun does not shine. From astronomical measurement, we may form in our minds an approximation of its dimensions. To fix for it a low estimate, we may safely conclude that the domain proper, is at least five hundred thousand miles in diameter, and one million five hundred thousand miles around it. The empire is vast indeed, so great that, by comparison, we can form no correct idea of it. We can only approximate by saying that it would require about one million of earths, the size of this, to make a globe of equal magnitude.
In order to bring all home to your own reason and comprehension, let us ask, Where else is it feasible for so large a place to be whereon, or into which the Sun, or suns, do not or cannot shine? We have shown you that suns (the surrounding volumes of photospheric ethereal fire) are—so far as we can comprehend—the natural sources of light throughout the Universe of Jehovah's empire. They seem as God's own eternal lamps, scattered and placed at His will in different regions of illimitable space, to illumine the universe without, and give light everywhere, as also life and animation to all their surrounding worlds. Each perhaps to its own, even as our Sun does to its own planet-worlds. Now when we consider that the fact is well established by all leading Astronomers that this outside flame or volume of fire is far out from that INNER GLOBE, or world, and that between them there is a void, possibly thousands of miles in depth; that the fires and light of the Sun have no perceptible effect upon this non-luminous void—and, indeed, the void shields the globe within from the light and heat of the Sun—we can readily imagine the wise arrangement of the Great Architect, and also comprehend the truth of His own declarations, that heaven is a place where neither the Sun nor its heat shall light upon its inhabitants.
Now the nature of the element of this intervening void or space, whether it is ethereal or not, we cannot now comprehend. That it is a safe covering or shield to the world within, we can readily suppose. For Sir John Herschel says that it seems as "an awning or screen, protecting the body," or world within, from the Sun's heat.
But we are not left to conjecture alone, without philosophical reason in this matter. We know the laws of gravitation and attraction are fixed and sure, and upon these universal laws we can base correct conclusions.
The tendency of fire or heat is outward and upward. The sense in which we use the term "upward" is that of space far out from the earth, or like solid bodies. We have shown, in our explanation of the law of gravitation, that upward is simply away from the earth. Thus, we ignite material with fire and produce combustion here, and we see the flame rise, and feel and know the heat ascends upward. So also may the Chinaman do the same, at the same moment, on the opposite side of the globe—while his position is directly under us, as we construe downward—and yet the flame and heat of his fire ascends upward from the earth where he stands, which is in a directly opposite direction from the course ours pursues. Thus, to us, outward from the earth is upward, no matter where our position on it.
This tendency of heat upward, or away from the base of the fire, is plainly evident by the fact that heat will not penetrate to any considerable depth downward, neither when on the earth, or on a solid non-combustible foundation; nor yet when on an elevated platform, for its tendency, as we have shown, is always outward or upward. So also with the fires of the Sun; whatever the base of its fires may be, we see by the fixed laws of Nature that the tendency of its heat is outward, no matter from what portion of that base it may emanate. We cannot now comprehend the nature of the base of the Sun's fires, but we know that the great Jehovah has provided it, and that it is founded in His wisdom, and is fixed and sure, and we have reasoned conclusively that it cannot be of combustible material. Hence, the only rational conclusion we can arrive at—from a thorough investigation of Divine revelations; from all the lights afforded by the science of astronomy; from the true philosophy of Nature, as well as from all that is visible and perceptible—is, that far within the circling photosphere of ethereal fire which we see and realize as the Sun, there is a solid body, a globe, a VAST WORLD, and that world is the heaven for all the righteous from this earth; that it is the Saviour's allotted empire, and that He is there the ruler of His people.
"The glory of God doth lighten it, and the Lamb is the light thereof."
We have given the above Scripture quotation repeatedly in these pages, in order to forcibly impress the minds of all with the fact that the light of the heavenly world is different from the light of the Sun; that it far transcends it in brightness. For we are told that it "is far above the brightness of the Sun shining in its strength," even "seven-fold brighter than the Sun."
Let us contemplate what has been revealed of this "glory light."
First. No mortal ever has beheld the full radiance of the face, or glory of God. For He hath said that no one should see His face and live. In evidence of this, when Moses, who was so near Him, and desired so much to behold His face unveiled, prayed to Him saying: "I beseech thee, show me thy glory." There came an answer unto him. "Thou canst not see my face, for there shall no man see me and live." And in order to preserve the life of Moses, God placed him in the "cleft of a rock" and covered him with His hand while His glory was passing by.
Others have desired to see God, and the brightness of His glory, yet such desire, while in mortality, is wrong, for none could behold it and live.
It is recorded of Trajan, the Emperor of Rome, that he accosted Rabbi Joshua, saying: "You teach that your God is everywhere, now I should like to see Him." Joshua replied, "He cannot be seen, no mortal eye can behold His glory." The Emperor, however, persisted, contending that if He was everywhere, He could surely be seen, and thus derided the doctrine taught by Joshua. "Well," said the Rabbi, "let us try first to look at one of His ambassadors." To this Trajan consented. Joshua then led him forth into the open air at noon-day, and bade him "look at the Sun." The Emperor replied: "I cannot, for its light dazzles, and will blind me." Then replied Joshua, "If thou art unable to endure the light of one of His creatures, how canst thou expect to be able to behold the resplendent glory of the Creator? The sight would annihilate thee."
Thus we find that in every representation of the "glory of God," its light is beyond our comprehension, and so overpowering that no mortal could behold it and live.
We have, however, a feeble representation of this glory manifested by His Son. When Saul, of Tarsus, was on his way to Damascus, to persecute the disciples and followers of Christ, behold, at mid-day, a light, above the brightness of the Sun, shone around him and his band, and they all fell to the earth, and their leader was smitten with blindness, which continued for three days, and was only then relieved by the agencies which the Saviour appointed. When first smitten, hearing a voice that was not of Earth, he exclaimed, "Lord, who art thou?" The answer was, "I am Jesus whom thou persecutest."
When the beloved disciple John beheld the Son of Man, walking in the midst of the golden candlesticks, the light and influence was so overpowering, that he "fell at His feet as dead." Thus we have a faint prelude of the light of the glory of God. Yet no one in mortality can behold it, even in a veiled form. But the strength of the spirit-eye will enable us to behold the King in all His glory, "for we shall see Him as He is."
We need not stand on Pisgah's height, nor climb to the summit of the Andes, to catch a glimpse of that "Heavenly world." But, grasping the telescope of Faith, and looking through Revelations, the humblest Christian, "low down in the valley," may see through the storm-clouds and tempests of life—yea, even through the "shadow of death"—and gaze with rapture upon the enchanting scene. The light of the Sun pales without, as the flood-light of that inner world breaks upon the eye. There is the resplendent "glory of God," shining with unequalled radiance and beauty. To the spirit-eye it is not blinding, neither will it even dim the sight. Fear not, ye feeble followers of the blessed Redeemer, to approach—even now—by faith and contemplation, the confines of that bright world; even though it is within that encircling photosphere of ethereal fire. There is no danger, for by-and-by that bright world will be your place of habitation. When the winged messenger comes and escorts you away from your earthly "prison-house," he will conduct you to that bright world, where "an abundant entrance shall be administered unto you" by your blessed Saviour. Remember it is written in the "Sacred Volume": "The voice of God divideth the flame;" and He hath said: "I will be as a wall of fire." "When thou goest through the fire, thou shalt not be burned; neither shall the flames kindle upon thee." "Enter thou into the joys of thy Lord." No such flames within. "The Sun shall not light on thee; nor any heat;" and yet there is a resplendent light, even the "glory of God," which illumines the Great City and all the vast realm. "There is no night there," but one eternal day; and when thou hast entered, "The days of thy mourning shall be ended."
But hold heavenward the telescope of faith; let us, through the lights of revelation, endeavor to get a slight panoramic view. The inspired poet caught a glimpse before us. Hear him exclaim:
Behold! Spread out before us is the wide expanse of a glorious universe. See in the distance those hills and towering mountains; those beautiful valleys and wide-extending plains. See the innumerable "set thrones," and, in the midst of all, "The Great White Throne!" and He who sits thereon is the Son of God, who reigns, and is the ruler of this vast empire. See "before the throne a sea of glass like unto crystal," and around about the throne "four-and-twenty elders in raiment of white, with crowns of gold," while all around is "a rainbow, in sight like unto an emerald," or grand empyrean covering resplendent with the light of the "glory of God." See that fountain of the "river of life" gushing from beneath the throne, and flowing on and on, meandering amidst mountains and hills, and through vast plains and beautiful valleys. See the crystal fountains playing on every hand, and whose waters are forever sparkling in the light of eternal day. See the towering forest trees and shady "groves of heaven," placed there by the "Word" of the Creator, during past cycles of eternity, and long before time commenced, their rich foliage presenting every variegated hue, their boughs laden with all manner of precious fruit suited for spiritual food, and their seasons for bearing are now and forever. But see yonder, near the base of that towering mountain,—whose summit seems to mount up a thousand miles high, and whose towering forests are waving in the gentle breezes of heaven, and, with all things else, seem but to reflect the light of the "glory of God;"—that vast plain spreading out from its base is the "Garden of the Lord." Its extent is even greater than that of our whole Earth. It is filled with trees bearing fruits; with shrubbery, and ten thousand times ten thousand various and variegated flowers perennially blooming. See the vast multitude of saints, attended by angels, as they meander through its labyrinths, culling choicest flowers, or lingering under "native bowers" or amid shady groves. No old age or decrepitude; no gray hairs to distinguish ages. The old seers and prophets; neither are Adam nor Methuselah, who dwelt on the earth nearly a thousand years, known here by age; neither do our own aged fathers and mothers show here any signs of decrepitude or advanced years, but, even as their own children—our brothers, our sisters, our husbands, our wives, and our own children, who have found an inheritance here—all are as in the bloom of youth and maturity, and will thus remain forever through succeeding cycles of eternity. Ah! methinks, amid that vast multitude you espy a father, a mother, a sister, a brother, companion or child, or some dear, loved friends from earth, who are now radiant with beauty in that "Paradise of God," and that you would fain drop mortality, and, on spirit-wings of love, go and join them and be forever at rest. Wait, not now; but if you have sought and found the "pearl of price," and are abiding in the "love of God," you, too, will get there by-and-by. Remember afflicted Job, who "knew his record was in heaven," yet with all this perceptive knowledge, hear him meekly say: "All my appointed time will I wait, until my change cometh," and "though He slay me, yet will I trust in Him."
But while we have in hand the "telescope of faith" and the revelations of God as our light, let us change its direction a little, and add a new grasping power.
See! Behold the "City of God" of which "glorious things were spoken,"—even the city of which John had a panoramic view while "in the spirit" on the Isle of Patmos. See its glittering "jasper walls" as they loom up in the glory-light fifteen hundred miles high; and whose foundations are fifteen hundred miles square, covering a superficial extent of two millions two hundred and fifty thousand square miles. See! "Its foundations are garnished with all manner of precious stones," and there are "twelve vast gates of entrance, and the twelve gates are twelve pearls: every several gate is one pearl." Those gates are now thrown wide open, never to be shut again, for it is the "city of habitation" for the redeemed from Earth, and hundreds are arriving from our world every minute of time. See! "its walls are of pure gold—even as jasper," while "its streets are paved with gold transparent as glass." See its vast arches, minarets and towers, and its palatial mansions. Remember the blessed Saviour said, when about to leave our Earth, "In my Father's house are many mansions;" and added, "I go to prepare a place for you, that where I am, there ye may be also." Some of our friends have homes in those beautiful mansions. * * * * * It is enough. Our vision of these enchanting scenes is ended, and we are left to contemplate them in mind until our "appointed time" shall come, and then if we are ready when our "Lord and master calls," we, too, shall find a permanent home with the "redeemed of the Lord" in that "heavenly world," and then with St. Paul, we may see "the glory which shall be revealed."
"And the city lieth foursquare, and the length is as large as the breadth; and he measured the city with a reed, twelve thousand furlongs. The length and the breadth and the height of it are equal." Rev. xxi.
Twelve thousand furlongs constitutes, by our measurement, 1,500 miles. Thus we see that the city lieth four-square, and its height is equal to its length or breadth of foundation. The base surface covers a superficial extent of 2,250,000 square miles. The extent of the city will give us over 3,375,000,000 cubic miles. One cubic mile alone will afford measurement of space for over 15,000,000 rooms 20 feet square, and the entire square of the city would afford about 50,625,000,000,000,000 rooms of similar dimensions.
But we are not justifiable in the belief other than that it is a city of vast proportions, and one of grandeur and beauty. We are told that it is a "city of many mansions." Let us therefore contemplate it in this light, and estimate that only one-fiftieth portion of its vast space is occupied by mansions; the balance open space, streets, avenues, and courts. Such mansions would thus afford over 1,000,000,000,000,000 rooms 20 feet square.
We will now compute the number of inhabitants who have lived and died on the earth for 6,000 years past; the number living on it at present, and estimate how long of future time would be required to furnish one soul to occupy each room. It is estimated that there are at present 1,000,000,000, and that this number die during each period of thirty years. Now if all should find a home there, it would require more than thirty millions of years, at the same ratio, to furnish one soul for each room thus computed in those mansions. And if we estimate that only one-hundredth part of the space is occupied by mansions, it would even then require 15,000,000 of years to thus people them.
But we are assured that the wicked shall not enter there. That "wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat." We are therefore led to the inevitable conclusion, that by far the larger number of those who have lived and died on this earth, have failed to find their home in that "city of which glorious things are spoken."
Contemplating, as we have, the vast magnitude of that city, we are justifiable in the conclusion that there is ample provision of mansions there, as the dwelling-place for other intelligences beside those from this earth; probably the home and abode of the angels; possibly, for inhabitants of the other planets belonging to the same solar system with our own earth, as all receive light and animation from the same sun, and all are governed and controlled by the load-stone power of attraction of that vast globe.
Again, may it not be that all that has been revealed to us, is simply that which relates to our future habitation, and that the city we have been contemplating is for the abode of the righteous from this earth? May there not be many other cities of equal, or even greater magnitude within that vast empire—even one such allotted to the inhabitants of each separate planet, and that each may have a king and ruler provided by the Creator of all? For all that we can comprehend of our Saviour—who is to be our king and ruler—is, that he came from God the Father to ransom the inhabitants of this earth, and offer life and salvation to all who should believe in Him "with a heart unto righteousness." Remember, he said, "In my Father's house are many mansions." And added, "I go to prepare a place for YOU, that where I am there ye may be also."
The New Testament Scriptures teach the sublime truth that the great interest of our blessed Saviour is the salvation and happiness of those whom He denominates his children from this earth; those for whom He died, and who shall believe in Him "unto everlasting life." Hence, from all his teachings we believe this suggested hypothesis correct. The Psalmist says, "There are set thrones of Judgment," while the Apostles speak of "thrones and dominions; principalities and powers." There is ample room in that "Heaven" for all.
"The Angels of God."—Heb. 1. 6.
So far as revealed to us by record of the Bible, the original or native inhabitants of Heaven are called "Angels." These are also called "messengers of God," and from all the lights we have, it would seem that their principal occupation and employment is to act as messengers; execute the commands of Jehovah, and to worship, and magnify the name of their Creator. Their perpetual residence, it seems, is in Heaven, yet from the manifestations of repeated visits to our earth, we can but suppose they are God's messengers, oft sent to other worlds to do His pleasure.
It would seem that they are possessed of intellectuality next to Jehovah himself, yet all knowledge is not given unto them. It also appears that there is a vast difference in their grades and positions. We read of Archangels, of Michael, and Gabriel, of the Sons of God. They are sometimes called "Stars." Thus, we read of "the morning stars which sang together." We also read of Cherubim and Seraphim. And it may be that some of the most exalted among them occupy thrones, and have control of "dominions," "principalities," and "powers." We are told that "Michael and his angels" fought the "Great Dragon and his angels." Thus we see that they were the leaders, or had command over many angels.
We are also justified in the belief that they are princes and peers, and belong to the Court; possibly form the ministerial cabinet, and are attendants in the council chambers of heaven.
We have seen, through revelations, how oft—under the earlier dispensation—they visited our earth, to bear messages from God to the prophets, and to His people; to warn or announce His threatenings, or execute His commands in judgments upon the wicked. As angels they are "Spirits," and as commissioned "ministers" oft appeared as "flames of fire."
From the revelations made to us, we know they are spiritual creatures of God, and that their nature is immaterial, or that they have existence in highly etherealized bodies, which can be transported at pleasure to any remote or distant region of Jehovah's empire, with a celerity surpassing—possibly—the flight of electricity itself.
Angels, as "spirits," are immortal, and hence will live forever. And thus also our own spirits must live forever, because derived from the spirit-life of God. Revelations furnish us abundant evidence of the spirit nature of angels. They were oft present and speaking with the prophets, and were yet invisible, as also within doors where locks and bars precluded the possibility of substance, or of earth-life animation entering. And yet again, we have evidence of their appearing in tangible form, and could be seen, and felt, and we read of their being "entertained as men unawares." When, however, they appeared as angels, we learn that their bodily aspect was that of transcendent beauty; their face and form resplendent with light, and a halo, as of Divinity itself, shone around them.
It seems that angels have ever manifested a deep and abiding interest in behalf of our Earth, and of man. We are told that they celebrated the creation of this world "with songs of praise and shouts of joy." At the time of the birth of the Saviour, an angel from God appeared to the shepherds, who were watching their flocks by night, and announced the "glad tidings of great joy, and immediately there appeared with the angel, a multitude of the heavenly hosts" sounding loud the anthem of praise, "Glory to God in the highest, peace on Earth and good-will to men." How strange this incident! The tongues of men were silent in this the hour of dawn of their redemption, and the angels alone heralded the event, and sang the anthem of praise. An angel subsequently warned Joseph to seek a place of safety for the "Infant of days," as "Herod, the King, would seek to destroy the young child's life."
During the Saviour's sojourn on Earth, how oft did angels appear and minister unto Him; even "strengthening Him," when His human nature staggered under the load of the sins of a guilty world. And when—seemingly—the "star of Bethlehem" had set, and the hope of the world seemed lost; when the promised Messiah was entombed; when dismay seized upon, and thick darkness shrouded the minds of all who had followed the Saviour; when even the Marys who loved Him, repaired at early dawn to shed their tears at His sepulchre: Behold! "The angel of the Lord was there;" had "rolled away the stone and sat upon it." He did not need to inquire their errand, but said unto them: "I know it is Jesus whom ye seek, he is not here, for He is risen." Oh, see what interest the angels have ever manifested in our behalf! "Are they not all ministering spirits, sent forth to minister unto those who shall be the heirs of salvation?"
"An innumerable company of angels." Heb. xii. 22.
Of the number of the angels we can form no proper conception. That their numbers are very great, we have evidence through Divine revelations. We are told that when the Law was given from Mount Sinai, there was in attendance upon the great Author of all "thousands of angels." Daniel, speaking of their attendance upon the "Ancient of Days" says, "thousand thousands ministered unto him, and ten thousand times ten thousand stood before him." When the star appeared in the "east," and led the wise men to Bethlehem where lay the promised hope of a perishing world, there appeared a multitude of the heavenly hosts, singing with sweet melody the anthem of redemption, and praises to God in the highest. When Peter unsheathed his sword to smite the servant of the High Priest who came to arrest his Master, the Saviour restrained him and said: "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels." While St. Paul speaks of an "innumerable company of angels in the heavenly Jerusalem."
"Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word."—Ps. ciii. 20.
Of the amazing strength of angels, we can form no adequate conception. "God is a Spirit," and by His Spirit hath created all things. We have seen that His angels are spirits, and that these spirits are ethereal in their nature, so far as finite mind can comprehend. And yet their strength is wonderful to contemplate. St. John represents them as holding the four winds of heaven, and controlling the elements with a supernatural power. Commissioned by Jehovah for the purpose, an angel destroyed seventy thousand people of the tribes of Judah and Israel in three days. And again, an angel destroyed, in one night, one hundred and eighty-five thousand of a mighty army. It would seem that by permission, or at command, they are capable of exercising a power almost omnipotent. In the last days, great power shall be given them. They shall pour out the vials of Jehovah's wrath, smite earth and seas, cause the stars to fall, and even chain the great dragon and cast him into the bottomless pit.
We will now consider another feature of the capacity of the angels, one that is fraught with deepest interest to the human mind, as it will give us some light of probabilities attending our future, when our spirits shall be released from our mortal bodies. This is the celerity, velocity, or rapidity of their movements.
These celestial creatures seem to possess the power of transporting themselves with a celerity incomprehensible to finite mind. That it is equal, even if not more rapid than electricity, we cannot doubt. We incline to the opinion, however, that the velocity of their movement is, at pleasure, the same as that of the flight of electricity; and so also with our spirits, after leaving the body. No one can fully comprehend the nature of electricity. We know that it exists, and to some extent we can control and use it as an agency for useful purposes; yet it is an existing element in nature, even as fire is. We may concentrate and use it, and we may profess to understand the combination of agencies which produce it. Yet all resolves itself back again into the simple fact that it is an element existing in nature, and its source is that of all else—the Great First Cause of all things.
Electricity is of more rapid flight than any other element or agency we can—even partially—comprehend in nature. If we had a wire laid around this Earth, it is estimated that a current of electricity would belt the globe in about the tenth part of a second of time, or travel at nearly the speed of three hundred thousand miles a second, and would reach the Sun—ninety-five millions of miles distant—in a fraction over five minutes of time. The discovery and application of electricity is the most wonderful phenomenon that has ever been grasped by the human intellect, and we contend it is one of Jehovah's invisible agencies in nature, which He has permitted man to comprehend in part, and thus to prepare the mind to comprehend more fully the infinity of His power, and the nature of our relation to Him. Hitherto, even the mind of faith has stood bewildered in regard to the transit of the soul, after death, to the place of its future habitation. Astronomers, by the aid of that wonderful gift of God to man—the telescope—have penetrated the borders of the far-distant sidereal regions; have caught rays of light which, it is now rendered probable, left their native nebulæ, or suns, more than five hundred thousand years ago, and have travelled at the rate of 192,000 miles a second ever since, and are now successively beaming upon the assisted eye. Now, it would require more than three hundred thousand years for a current of electricity to travel thence, even at the rate of 300,000 miles each second of time. And yet, although far distant regions have been penetrated and partially surveyed, still, nowhere within the trackless and boundless domain of illimitable space have Astronomers descried an object which they could denominate "Heaven." We say, considering all these circumstances, and that it would require three hundred thousand years, travelling with the rapidity of three hundred thousand miles a second, to reach the extent of space surveyed by the eye through the telescope, and yet the supposition that heaven was still far out beyond; the mind of faith has ever been bewildered as to the locality of the place, and of the time, or period of eternity required to reach it. And yet it was right and proper that Christians should hold firm to faith in God; that He had provided a place of happiness for his people, and also provided the necessary agencies for transporting them thither. But now, when we consider that every blessing vouchsafed to man is derived from heaven, or the Sun—which is God's agency—when we have contemplated the nature of God's manifestations in the bestowment of his blessings, and visitations of his judgments; when we see how soon, at His bidding, His messengers can descend from heaven to earth to execute His commands, and the daily intimate relations in ancient times between His angels residing in heaven, and His prophets and people on earth; how instantaneously they were present when emergency demanded—for when "Daniel bowed, and his prayer went up to heaven, the angel Gabriel came with the answer from God while he was still on his knees, and yet speaking,"—and accepting the hypothesis we have laid, that our heaven is the vast globe descried by Astronomers within that encircling photosphere of ethereal fire, which is denominated the "Sun," our veiled faith of the past takes a sudden bound and lights upon—an almost fully revealed reality; we can now partially comprehend the mode, and short space of time required for the transit of our immortal spirits to that heavenly world. It is reasonable to suppose that spirit can pass with the velocity of electricity, and travelling thus, we have seen that to reach that world within the Sun, will require but about five minutes. Well hath the apostle said, "to be absent from the body, is to be present with the Lord."
There are fixed laws, and a certain reality, in all things pertaining unto Jehovah and His vast creations throughout His own Universe, and it is not unreasonable to suppose that he has designed that we should comprehend His laws relating to us, and thereby understand His own plain revelations. We therefore believe that reason, founded upon revelations, sustains our hypothesis, as to the location of heaven—as also of hell—and that the Spirit of God is—in some of its offices—as fire. And we cannot doubt but that, henceforth, these views will be sustained by the intelligence of the world; and that still more of seeming mystery will be comprehended, and new light opened to the mind upon the subject, while all will tend to the glory of God, and the salvation of the human family.
St. Paul, the apostle of the Gentiles, says: "If in this life only we have hope in Christ, we are of all men most miserable."
No wonder that he came to such conclusion, when he knew that kings, rulers, and the populace were overwhelmingly against the few disciples and followers of the Lord Jesus Christ, and that persecutions, bonds, imprisonment, and even violent death were in store for many of them.
But hear him again:
"Since by man came death, by man came also the resurrection from the dead. The last enemy that shall be destroyed is death.
"Now I say, brethren, that flesh and blood cannot inherit the kingdom of God. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruption must put on incorruption, and this mortal must put on immortality. Death shall be swallowed up in victory. Thanks be to God, which giveth us the victory through our Lord Jesus Christ."
That there will be a resurrection of our spiritual bodies, is plainly taught in the Old and in the New Testament scriptures. We have already shown this conclusively in our opening chapter on "The Immortality of the Soul, and a future State of Existence." But had doubts remained in the minds of any, we think St. Paul—as quoted above—removes them, and sets the matter at rest.
St. John, the revelator, tells us that while in the spirit, the scene of the judgment was brought before his vision. He says:
"And I saw the dead, small and great, stand before God, and the books were opened, and the dead were judged out of those things which were written in the books, according to their works."
Now we understand that this general judgment will be at the close of the time allotted to this world. Whether that period is far remote or near at hand, no one knoweth save God himself; "no, not even the angels of heaven." But as to that time, it matters not, so far as salvation and a condition of happiness to the righteous is concerned, nor to the wicked, as regards future punishment. Revelations and the Word of God establish the fact that as soon as the soul, or spirit leaves the body, it enters upon its future and final condition, whether of happiness or misery, "Lazarus died, and was carried by the angels to Abraham's bosom. The rich man also died and was buried, and in hell he lifted up his eyes, being in torment." The Saviour, while suspended upon the cross, manifested His pardoning and saving power to the thief, forgave his sins, accepted him, and said: "To-day shalt thou be with me in Paradise."
Under the circumstances—the extreme sufferings and agonies the Saviour was enduring at the time—some have cavilled at this exhibition of grace and pardoning mercy to the dying thief. Let it be remembered, His mission was to save sinners. And that it is written, "Believe on the Lord Jesus Christ, and thou shalt be saved."
Here is a plain exhibition of the possibility, and plan of salvation to all. This thief had sinned; and had also violated the laws of his country, and in rebuking his fellow culprit in crime—who had reviled the Saviour—he acknowledged his own guilt by saying, "this man suffereth innocently; yet we are guilty, and justly deserve our punishment." Indeed, he seemed to be the first to comprehend Christ's kingdom, and the plan of salvation through faith in Him. By faith, he grasped the hope, then springing from the Cross whereon the Saviour hung, and penitently cried unto the Redeemer of the world, "Lord, remember me when Thou comest into Thy kingdom." See this flash of light in the midst of spiritual darkness, dismay, and surrounding gloom—even the light of immortality and eternal life! All the followers had forsaken the dying Redeemer, and those who had been his acknowledged disciples were fleeing in dismay, and even Peter denied his Lord and Master with an oath. The hope of the world's deliverance; through the Messiah, seemed lost. Yet here was one—even a poor dying thief—whose faith penetrated the veil, and he saw that Christ's kingdom was not of this world. He believed on the Lord Jesus Christ, and the promise made to all who believe in Him; with a heart unto righteousness, was vouchsafed to him. We look upon this as the strongest exhibition of faith the world had ever yet known. And we think the evidence conclusive, that as soon as the soul leaves the body—this tenement of clay—it enters at once upon its future condition of happiness, or of misery.
Of the certainty of the final resurrection of our bodies—changed and transformed into spiritual bodies—and of a general judgment, the Scripture revelations are plain and conclusive. May we not therefore, for a few moments, contemplate the eventful, and, to some, the pleasant, yet to others the startling scene?
That the bodies of some who lived on this earth have already undergone this great, and to us mysterious change of "corruption putting on incorruption," and "mortal putting on immortality," we cannot doubt. This seems manifest in the case of Elijah, and so also, as seems evident, with Moses. And it will be remembered that these two appeared in their heavenly vestments; bright and shining, and stood with the Saviour when he was transfigured on the Mount. So also at the time of the crucifixion of the Son of God. When, at the last moment of his expiring agony he cried to his Father, with a loud voice, and gave up the ghost; the earth did quake, and the rocks were rent, and the graves were opened, "and many bodies of the Saints that slept arose." And to make this—seeming mystery—more clear to those He had commissioned to preach His everlasting gospel—the power of which should be the resurrection from the dead—the Saviour himself, after His body had risen from the grave, appeared unto them—His disciples—and thus gave them a visible manifestation of this wondrous truth, and re-commissioned them to go forth into all the world and proclaim his own resurrection, and that by repentance and faith all might come to a resurrection of life.