Division CUi . SeLtion C-tJco r Q)g (jX\jivCjiLcTrL ^^^<-'>nxA^4 \ L Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/starryuniversechOOstan THE STARRY UNIVERSE THE CHRISTIAN'S^^t^J!*^^ FUTURE EMPIRE* oct 5 1909 THE SCRIPTURAL INDICATIONS THAT GOD'S CHIL? DREN ARE TO INHERIT ALL HIS ILLIMITABLE KINGDOMS; FROM HEAVEN AS A METROPOLIS, EX- PLORING AND ENJOYING THEM AT WILL. ^G/CAL S£U\ BY HORACE C. STANTON, Ph.D., D.D., S.T.D. New York Chicago Toronto Fleming H. Revell Company London and Edinburgh Copyright, 1909, by HORACE C. STANTON. DEDICATION TO MY FATHER, PROFESSOR BENJAMIN STAN- TON, FOR MANY YEARS IDENTIFIED WITH THE ACADEMIC AND COLLEGIATE EDUCATIONAL SYSTEM OF SCHENECTADY, N. Y. I TO MY MOTHER, MY SISTER KATE, AND MY BROTHER IRVING ALL OF WHOM HAVE NOW ENTERED THE UNSEEN HOLY, THIS BOOK IS DEDICATED IN LOVING REMEMBRANCE BY THE AUTHOR ill OUTLINE PART FIRST. (CHAPS. I.-IV.) SOME AESTHETIC AND SOCIAL FEATURES OF THH BELIEVER'S COMING EXISTENCE, AS PICTURED IN THE CITY OF GOD. PART SECOND. (CHAPS. V.-XIII.) THE ENTIRE UNIVERSE THE CHRISTIAN'S FU- TURE EMPIRE. OR, TRANSCENDENT PHYSICAL POWERS, PRIVILEGES, AND POSSIBILITIES OF THH COMING LIFE. \W TABLE OF CONTENTS PART FIRST SOME AESTHETIC AND SOCIAL FEATURES OF THE BELIEVER'S COMING EXISTENCE, AS IT IS PICTURED IN THE CITY OF GOD. PAGE INTRODUCTION xix CHAPTER I. WHAT THE BIBLE SUGGESTS ABOUT THE BEAUTY OF HEAVEN 1 The True, the Good, the Beautiful. Love of Beauty Natural. Universal. May be Culti- vated. Christ's Physical Body Proves a Local Heaven. Negative Arguments that Heaven is Beautiful. No Night, Death, Sin. Positive Arguments. Heaven Beautiful in Landscape, Sea, Sky, Fountains, Fruit. Palace of God. Michael Angelo's Adornment of his Home. Beauty of Angelic Manifestations. Beauty of Glorified Human Body. Physique of Jesus Perfect. Ariadne. Beauty of Immor- tals not Inferior to that of Mortals. Beauty of the Glorified Jesus. Beauty of Spirit. Leonidas. Beauty of Music. Wm. Beckford. Stimulus to Cultivate Beauty. Beauty of Heaven Inexhaustible. Guido's Aurora. Beauty of Heaven Indescribable. vii ▼ill CONTENTS CHAPTER PAGE II. IN THE FUTURE STATE WILL THERE BE DIFFERENT DEGREES OF GLORY? 21 Innumerable Differences in our Condition Here. Glory According to Merit not Incon- sistent with Salvation by Grace. Arguments. From Analogy of Universe. Value of a Life Dependent on Number of its Elements. Differ- ences in Opportunities. Divine Will Sovereign. Different Degrees of Punishment. Different Measures of Service. Members of Christ's Body have Different Offices. Ancient Belief in Differences of Condition after Death. Moses and Elijah. Twelve Patriarchs. Twelve Apos- tles. Celestial Beings Represented as Having Different Ranks. To Different Degrees of Piety are Promised Different Degrees of Honour. Fidelity Tends to enhance Powers and Possibilities. Early Death, Culpable or Meritorious? Transfiguration, by Raphael. III. WHEN WE REACH THE OTHER WORLD, SHALL WE KNOW ONE ANOTHER THERE? 46 Natural Desire for Acquaintance in the Fu- ture Life. Everything Indicates such Ac- quaintance. Heaven Described by Figures Im- plying Communion. God Social, hot Solitary. Heaven Likened to a Feast. Distinct Biblical Statement that Different Saints shall be Recognized. Recognition Indicated by Inci- dents in Holy Writ. Dives and Lazarus, Re- appearance of Samuel. Moses and Elijah at Christ's Transfiguration. Argument from Preservation of Personal Identity. Otherwise could be no Just Rewards or Punishments. Persons Raised from Dead Retain Identity. Angels have Distinctive Names. Fallen Angels Know One Another. Good Angels Know One Another. At Judgment Day Saints Acknowledged and Confessed before the An- gels. Jesus was Recognized after His Return CONTENTS Ix iHAPTEB PAOK to Heaven. Recognitions perliaps Intuitive. When Angels came to Men, they often Used Names of those Men. Public Recognition and Presentation of Each Saint. IV. IMMORTALITY OP LOVE; AND THE CON- TINUATION OF CHRISTIAN FRIEND- SHIPS IN THE COMING LIFE 6S One Fundamental Idea of Heaven is that of Eternal Friendship. The Naturalness of Love. Many Types of Love Necessary to Develop the Soul. Love Refines, Gives Pleasure. Is the Strongest of All Motives. Damon and Pythias. Love Gives the Highest Inspiration. Jacob and Rachel. Love for God has Eternal Power. Unholiness not Favourable to Love. True Love Must be Immortal. Saints Happy though Some Loved Ones are Lost. Reasons for Last two Propositions. Love between Parent and Child Immortal. Monica and Augustine. Cicero and his Daugh- ter. Jesus and His Mother. Beecher and his Children. Fraternal Love Immortal. The Pa- triarchs. Two Pairs of Brothers among the Apostles. Jesus and His Brothers. Love of Friend for Friend Immortal. Friendships among O. T. Saints. Among N. T. Saints. Between Jesus and Some of Disciples. Con- jugal Love Immortal. Dying Jacob Thinks of Rachel. Conjugal Love Continues in Other World. Belief of Bunsen, Browning, Jonathan Edwards. The Life of Heaven is that of an Infinite Family. All Other Loves Subordinate to That for Christ. Mutual Love of Saints to be Remotely Like That of the Sacred Three. CONTENTS PART SECOND ENTIRE UNIVERSE THE CHRISTIAN'S FUTURE EM- PIRE. OR, TRANSCENDENT PHYSICAL POWERS, PRIVILEGES, AND POSSIBILITIES OF THE COMING LIFE CHAPTER PAGE V. THE SCENE OP OUR FUTURE EXIST- ENCE CANNOT BE RESTRICTED TO THE CITY OF GOD 94 Argument of Lucretius to Prove Space Infi- nite. The Universe Extends as Far as Human Ken. The Existence of a Local Heaven Un- questionably Taught in Scripture. Idea of Confinement in this Unsatisfactory. The Fu- ture Life not One of Eternal Restriction. Fu- ture Life Does not End in Heaven, but Only Begins. Some reasons why wc must desire to range through the Universe, a. Man's Aesthetic In- stincts. Desire to See Beauty in the Vege- table Kingdom. In the Animal Kingdom. Also Beauty of Inorganic Nature. Desire for Beauty must Increase in the Other "World, b. Thirst for Knowledge of Scientific Sort, a Reason for Desiring to Explore the Universe. Desire to Investigate Animated Nature throughout the Cosmos, Inevitable; because that Nature Proves Infinite Wisdom, Infinite Will. Nature Exhibits Infinite Love. Nature Proves Existence of the Three Elements of a Divine Personality. Problem of the Universe Grows more and more Profound. Paulsen's View. Are Other Worlds Inhabited? God's Works are Commen- taries on His Word. Analogy Indicates Other Worlds are as Wonderful as Ours. Size of CONTENTS xl CHAPTER PAGE the Sun as Compared with that of the Earth. c. We Desire to Study Other Worlds that we may Better Understand Deity. Universe to be Understood, not Altogether by Revelation, but by Study. Impossible to fully Learn it from Any One Standpoint. About Physical Range of Future Life, Scripture is our Highest Authority. VI. THE FUTURE LIFE IMPLIES BOTH A STATE OF BLESSEDNESS, AND AM- PLEST PHYSICAL RANGE FOR THE BLESSED. ANGELIC BEINGS HAVE THE POWER OF CELESTIAL FLIGHT 118 Heaven Both a State and a Place. Other Things Being Equal, Spirituality is Condi- tioned upon Knowledge. The Local Paradise Cannot be on this Globe. Saints Shall Also Enjoy Infinity of Space. The Heavenly City is the Capital of a Country — The Cosmos. Question of the Exact Location of Heaven Un- important. But Heaven is very Far Distant. Biblical References to Heaven Prove its Distance is Great. Such Distance Indicated by N. T. Par- ables and Visions. Sphere on which Heaven is Located may be in Sight of Earth. Angelic Beings have Power of Celestial Flight. Angels Represented as Winged. The Cherubim. The Seraphim and the Cherubim. Gabriel. Vari- ous Angels Coming Down from Heaven. They Come and Go in a Multitude. They can Move Everywhither. VII. GLORIFIED SAINTS HAVE THE POWER OF CELESTIAL FLIGHT 142 Enoch's Translation. Samuel's Return to Earth. Many Saints Have Thrice traversed the Distance between Earth and Heaven. Jesus has Seven Times traversed it. Glorified Man Possesses the Power of Celestial Flight. Three Stages in the Development of Man, 1. Ill CONTENTS Soul and Body United. 2. Soul Separated from the Body. 3. Soul in its Glorified Body. In Two Latter States of Being, the Saint Cam Traverse Space. O. T. Saints who Three Times Crossed the Distance between Earth and Heaven, perhaps Designed to be Repre- sentative Persons. So N. T. Saints who Three Times Cross Same Distance. Power of Celestial Flight to be Bestowed upon All Saints. About Glorified body. Nothing More Certainly Revealed than that It has Tran- scendent Powers of Motion. Objections answered. Study of Glorified Body Continued. 1. Its Senses. 2. May Pos- sess in Other Respects Powers Superior to Its Present Ones. 3. Exercise of these Supernal Faculties Never Interrupted through Adverse Physical Conditions. Insensibility of Celestial Beings to Cold. Their Insensibility to Heat. 4. Christ's Body after Resurrection had En- dowments not Exhibited Before. Could Ap- pear and Disappear at Pleasure. Had Power of Unobstructed Flight. Great Celerity of Mo- tion Possessed by the Celestials. Some Things in the Bible which Plainly Reveal the Powers of Rapid Flight of These Higher Beings. Walking not more Natural to Us, than Flying is for Them. Many Wings of the Celestials, Significance of. Saints have not Wings, but Live a Winged Life. Some Biblical Incidents Suggesting Celerity of Celestial Flight. Other Similar Instances. Samuel. Celerity of Flight of Celestials Indi- cated by Occurrences at the Resurrection. Such Celerity, How Possible? Rapidity of Celestial Flight accordant with General Prin- ciples of Scripture. Velocity of Celestial Flight Indicated by Striking Biblical Expres- sions. No Stronger Language then Readily Possible than is Used to Designate Rapidity of Motion of the Celestials. Doctrine that the Glorified Soul has the Power of Celestial Flight, whether With or Without its Body; as Scriptural as the Doctrine ol Resurrection or CONTENTS xiii CHAPTEB PAGE of Immortality. This Celestial Flight is Going ou Forever. Possibility of Visiting Some Other Worlds is Certain. Bnt Celestial Flight is Possible in All Directions, and to Any Distance. Resurrection Body Incapable of Injury. Ruskin's Description of Far-Rang- ing Flight. That Saints Will Possess Power of Flight to All Worlds, is Unquestionable. VIII. GLORIFIED SAINTS HAVE THE PRIVI- LEGE OF CELESTIAL FLIGHT. VARI- OUS ARGUMENTS 190 Jesus does not Remain in Heaven All the Time. Various Saints have Left Heaven. Angels can Leave Heaven Now. Paradise is not a Prison. The Gates of Heaven Swing Both Ways. With the Saint's Prospective Power of Flight, Must Go the Privilege of Using It. Man's Strong Desire to Explore the Cosmos, Implies This. Eagles in the Canyon of the Yellowstone. IX. THAT GLORIFIED SAINTS WILL POS- SESS AND ENJOY THE ENTIRE COS- MOS, IS PROVED BY WHAT THE BIBLE TEACHES ABOUT GOD THE FATHER, AND OUR RELATIONS TO HIM 202 I. The Father's General Spirit Toward Us. Sacrifice of His Son Represented the Highest Possible Love. 1. Father Plainly Declares His Purpose to Give the Cosmos for Our Pos- session. 2. Teaches Same Idea by Parable. II. His Spirit Must Fructify in Act. 1. With Spiritual Blessings, ai'e Promised Material Ones Also. With Spiritual Blessings, He Gives a Share of His Kingdom. 2. His Abode is The Universe. Ours to be Co-terminous with His. The "Many Mansions" are The Cosmos. Exegesis of Prof. Purves. 3. Our Instruc- tion in the Heavenly Mansions Must Cover God's Works. Invisible Things of God Intelli- gible only by Study of the Universe. If We xiv CONTENTS CHAPTER PAOB can Know but one World, Heavens Declare Less Than One Hundred-Millionth of his Glory. A British Museum Forever Closed. A Bible from Which we Can Read but 1-2 Verses. As Much as We are Now to Search the Scriptures, We are Then to Search Stars and Suns. 4. Our Future Enjoyment is to In- clude All Things. 5. In Future Glorification Each Saint shall Shine "as the sun" — which Apparently and Actually Sweeps Through Space. 6. The Saints' Final Inheritance of the Entire Kingdom of God. a. Includes the Cos- mos, b. Involves Passage of Title to Us. c. All Things Made New, and Christian Inherits These Things. Our Relation to Father Ensures Universality of Heritage. X. THAT GLORIFIED SAINTS WILL POS- SESS AND ENJOY THE ENTIRE CREA- TION. IS PROVED BY WHAT THE BIBLE TEACHES ABOUT CHRIST AND OUR RELATIONS TO HIM 228 1. Christ's Feeling Toward us as Friends. 1. Willingness to Die for Us, Implies Willingness to Let us Travel through His Empire. 2. His Ability to Do This. 3. God Gave All Things to Christ. As God Loved Christ, Christ Loves Us. II. Arguments from other Relations to Christ. 1. We are Heirs with Him; Each Saint His Brother, Sister, Mother. He Owns Creation, We are His Family. 3. Figure from the Conjugal Relation. Church the Bride of Christ. He is the Head, We are the Members. a. Head over All Things, b. Church the Body of Him "That Filleth All in All." c. Christ Head over All Things for the Church. Christ will Hereafter Administer the Cosmos in the Interest of the Church. III. Saints One with Christ, as He is One with God. 1. Character of This Oneness, in Spiritual Life, and Material Possessions. 2. Consequences of this One- ness. Church is to Behold His Glory in Ad- ministration of the Cosmos. Saints to be CONTENTS XV CHAPTEB PAGE With Him Where He is. He May be Any- where. They are to Share His Moral and In- tellectual Glory. This Involves Profound Un- derstanding of His Material Works Through- out Creation. They are to Share His Glory of Ranging Everywhither. They are to be One with Christ, as He is one with God; Hence Receiving Sovereignty over All Things. Oneness of Church with Christ, Beholding and Sharing His Glory, Implies that the Church may be Everywhere in the Cosmos. No Ob- jection from Statement "We shall Reign on the Earth." (Rev. 5; 10). Future Eden Prob- ably not to be on Earth. Christ has Ap- pointed unto Us His Kingdom. At His Final Coming, He Calls the Saints to Inherit Their Kingdom — All Things. Revelation Confirms All that has Preceded. He that Overcometh shall Sit with Christ on Throne of Universal Empire. XI. THAT GLORIFIED SAINTS WILL POSSESS AND ENJOY THE ENTIRE UNIVERSE, IS FURTHERMORE PROVED BY WHAT THE SCRIPTURES OTHERWISE TEACH ABOUT THE HOLY SPIRIT AND OUR RE- LATIONS TO HIM ; ALSO BY WHAT THE HOLY SPIRIT HIMSELF UNQUESTION- ABLY TEACHES 261 I. The Holy Spirit and His Attitude toward Believers. 2. Some Lessons He Teaches, a. All Things work for Good to Believer. All Things in Earth and Heaven Work for His Good. Armies of Stars Work for ouf Good. So do Eternity and Infinity, b. "Godliness Profitable unto All Things." Cannot Mean Eternal Restriction, c. New Heavens and a New Earth Wherein Dwelleth Righteousness; i. 6., Dwell Righteous Beings. 3. What the Spirit is to do for the Disciples. There? a. Abiding with Them Forever, He will Bring All Things to Their Remembrance, b. Teach them All Things. All Things about Christ and xvi CONTENTS CHAPTEB PAGE His Possessions. The All Things Limited only by Finite Capacity to Understand, The In- structor Omniscient, The University the Cosmos. The Spirit has Taught both Spiritual and Physical Truth, Before the Time of Christ, and Subsequently Thereto. Future Life Characterized, not by Holiness Alone, but by Highest Possible Development of All Faculties, Crowned with Holiness. Spirit to Teach us What is Contained in Empires of Space, and Eternities of Duration. XII. THAT GLORIFIED SAINTS WILL POSSESS AND ENJOY THE ENTIRE UNIVERSE, PROVED BY WHAT THE SCRIPTURES OTHERWISE TEACH ABOUT THE HOLY SPIRIT AND OUR RELATIONS TO HIM; ALSO BY WHAT THE HOLY SPIRIT HIM- SELF UNQUESTIONABLY TEACHES 276 (Continued from last Chapter). Some Objections Answered. A. Why was This Doctrine not Outlined From the Begin- ning? B. Why not Presented more Plainly in the O. Testament? Left to be Revealed Later, like Length of Days of Creation. Ef- fect of Galileo's Discovery that Earth Re- volves Around Sun. Divinely Wise Course of Bible in Describing Relation Betweea Earth and Sun. Disastrous- Results which must have Followed Scriptural Presentation of now Familiar Astronomical Truth. Much More of Man's Prospective Universality of Heritage. Wisdom of Bible's Gradual Development of Latter Doctrine. Seed of Woman to Bruise Serpent's Head. Tree of Life. Translation of Enoch. Power of Celestial Flight, When. Given to Adam, had he not sinned? Abra- ham's Seed to be "as Stars of Heaven." To be as "Sands upon Seashore." Evidence by Voice from Burning Bush. Argument from Song of Morning Stars. Gen. 1; 28 only Pre- CONTENTS xvil CHAPTEB PAOB liminary. Evidence from Ps. 8. Argument from Ps. 148; 1-2, and Ps. 150; 1. Argument from Daniel 12; 3. He Interprets Promise to Abraham. Modern Astronomy Interprets Daniel. Argument from Rom. 4; 13, Rom. 8; 16-17, Rom. 8; 38-39. Affirmed by I. Cor. 15; 41-42. Affirmed in Most Unqualified Manner by Heb. 2; 7-8. Doctrine Declared Twice in Heb. 2. New Jerusalem only a Metropolis. No Prophecies of More Unqualified Character Given by Inspiration. Evidences so Colossal, Hard to Recapitulate. Their Meaning Cannot be Misunderstood. This Doctrine Interwoven ■with Entire Fabric of Scripture. Doctrine that Saints are Citizens of Universe is Deep- Buried in the Word, and Unqualified. Loca- tion of Heaven Becomes Very Unimportant. Why Spiritual Elements of Future Life are more Prominent in Revelation. Not Divine Intention that Doctrine of Universality of Heritage should be Understood from Begin- ning. Developed Progressively. Astronomy God's Commentary upon Some Promises. Church Slowly Coming to Understand Great- ness of its Prospects. These are Overwhelm- ing. XIII. SOME DEDUCTIONS FROM FOREGOING DOCTRINES 325 I. Realization of Them Beyond our Present Power to Grasp. An Illustration to Aid Under- standing of Them. Insignificance of Our Solar System in the Universe. Our Sun Far Outshone by Other Orbs. Inexhaustible Va- rieties of Colour Displayed by Other Celes- tial Worlds. Our Sketch but a Skeleton. Ineffably Dramatic Possibilities of Future Life. II. This Doctrine in Harmony with Other Great Doctrines of Inspiration. Mag- nifies Divine Love. God's Love for Man Springs, not from Any Desert in Us, but from the Nature of God Himself. Scriptures Un- mistakably Teach Eternal Punishment. Justi- xvlli CONTENTS fled by Greatness of Sin that Rejects Such Salvation. Value God Sets upon a Human Soul Partly Explained by Soul's Stupendous Possibilities. Doctrine of Universality of Heritage Vindicates Doctrine of Election. Doctrine of Reprobation Not Scriptural. Vast Number of Elect. Doctrine of Election Glorious. Prospect of this Inheritance Most Stimulat- ing to Religious Life. Necessity of New Birth still More Evident. In Future Life What could we Ask More than is Secured to us? Great Encouragement to Fidelity in Christian Duties. Life Becomes Tremendously Optimistic. For Each Individual. Great Com- fort Under Bereavement and Trial. This Doctrine Gives Wings to the Soul. Solves Many Mysteries of Providence. Teaches Most Encouraging Principles about our Rela^ tions to the Multitude. Stimulates Mission- ary Effort. This Truth Must More and More Influence Faith of Christian Church. Gives Larger Meaning to Every Portion of Apostles' Creed, Brings Greater Glory to the Deity. INTRODUCTION Our knowledge of God's revelations concerning the Way of Life increases but little. The principal activity of the Church about the great cardinal doctrines in the Plan of Salvation, is continually to reaf^rm, defend, and proclaim them. From the beginning they were intended to be unmistakable. And in them the men of each successive genera- tion have discovered what their predecessors had there found, but little more. The author wishes to state without qualification, that in no particular does he design to antagonize any element of the evangelical faith about the Way of Life. He does not doubt the principles of that iaith. There is in his mind no scepticism about a single one. He does not believe the Church ever will undergo any material change of belief that im- plies abandonment of its present doctrinal posi- tions. On the contrary, by the lines of Scriptural study here presented, many of them are wonder- fully enhanced in significance and glory. But no man who has profoundly explored God's works thinks he has learned all about the physical world around us. So neither does any one who XX INTRODUCTON has carefully studied God's Word believe he has fathomed all that lies hidden in its depths. When Shakespeare said, "There are more things in heaven and earth than are dreamed of in our phi- losophy," he might with equal truth have added, "our science, or our theology." With John Robinson, we believe that new light is to break from the Word of God. But upon what subjects would that new light be most legitimately expected? Of course it is to come in the form of practical applications of Christian principles to each of the new duties, new questions, and new emergencies that rise forever in the march of Christian civilization. Yet, as the life of earth is infinitesimal beside the greater life of Heaven, we very naturally assume that some increase of illumi- nation may be shed upon that future existence. This subject is so stupendous and comprehensive, the Bible can speak of few things greater. As the boundless universe sweeps away in every direc- tion, disclosing uncounted worlds, on any one of which multitudinous discoveries may be possible; so many great passages of Scripture contain un- known depths of meaning. And, from any one of these, new light may pour forth with unexpected revelations. We are not just now studying preeminently the spiritual elements and aspects of our coming life. These, of all its features confessedly the most im- portant, have been already much discussed by INTRODUCTION xxi Others. Therefore we purposely pass by many themes usually noticed by writers upon the celes- tial state. We are interested in following special and newer lines of research. And, though noting a few other aspects as incidentals, we consider more particularly the Physical Powers, Privileges, etc., of the Heavenly Existence. I. Briefly, some of its Aesthetic and Social Feat- ures. That we may catch a little glimpse of the beau- tiful glow of warmth and colour with which Reve- lation invests this subject. II. The Power of Celestial Flight, and the Phy- sical Range of the Future Life. The Christian Church has never understood in its full import what the Scripture predicts about the future scope of our celestial activities. Its con- ception is narrow. "There remaineth yet much land to be possessed." While occasionally there is reference in soma theological book to the possibility that, in our com- ing state, we may have power to traverse great distance; we are not aware that any writer has ever sought to collect and develop the many, varied, and strong Scriptural evidences that this will be the case. So, on the pages that follow, we have at- tempted to interpret the Biblical teaching which reveals the future method of locomotion of saints and angels through God's empire. In other words. xxii INTRODUCTION have studied man's prospective powers of light- ning-like and far-ranging flight. Comparatively few theologians now would at- tempt to defend the doctrine that our coming life will be limited to any Local Heaven, however transcendent the delights of that Paradise may be. The number is increasing of those who think our future activity will have much greater scope. Yet, so far as the author is aware, there never has been any systematic efifort to classify and explain the great number of principles and passages in the Bible which indicate that its range will include the boundless cosmos, and teach the stupendous truth of The Universality of the Christian's Future Herit- age. The old idea of Heaven, even when this was deemed a single city, was a precious belief. It has kindled the devotion, strengthened the faith, nour- ished the hope, and fired the courage of millions who never dreamed of any view more comprehen- sive. And this belief that there is such a place — the "City of God," the "New Jerusalem" — we unreservedly accept. It seems impossible to in- terpret the Scripture in any sound way, without retaining this idea. And we would not disturb the dreams and fancies about that blissful abode which have, in all ages, comforted and delighted pious hearts. But that is only a germinal conception. In real- ity Heaven stands for far more than the faith or INTRODUCTION xxili even the imagination of the great body of the Christian Church has ever reaUzed. Profound study of Scripture gives an infinite expansion to our ideas regarding the future domain and Hfe of glorified saints. For it is seen that the Word of God, in its deepest meanings, presents an incom- parably broader, grander, and more overwhelming view. Heaven is only the capital of an empire which includes the entire Universe. For the Bible warrants conceptions far surpass- ing even those glorious ones long held by evangeli- cal believers. As one studies point by point the great Scriptural principles that bear upon this sub- ject, he no longer feels that the inspired fore- shadowings of our future life can by any possi- bility be realized in any single city, or upon any single sphere. Grander and still grander immen- sities of conception are gradually developed from the Holy Oracles. So the Christian sees how clear, unqualified, and strong his title to the cos- mos is. He realizes there are great ranges of truth which the Church has hardly dared to ac- cept, or even consider in its theories of the here- after. Fascinating speculation grows to strong and unalterable conviction that, by grace divine, we are indeed heirs to all the illimitable empires of the Great King. He designs for His children, not only what is contained in the eternities of time, but also in the infinities of space. About this future inheritance the Bible contains XXlV INTRODUCTION a wealth of ideas, whose developement must strongly tend to amplify the views, kindle the imagination, and delight the heart of the great body of believers. But, in our investigation of the ineffable prospect, there confessedly open away on every side vast kingdoms of thought which we cannot here attempt to enter, and countless vistas of enquiry which we make no endeavour to ex- plore. Doubtless to all eternity there will be other like kingdoms, and other inviting vistas. Alger's Future Life presents, as an appendix, the famous bibliography in which Dr. Ezra Abbot, Li- brarian of Harvard, fills 187 pages of fine print with titles of books devoted to discussion of the future state. But perusal of it failed to disclose a single one which implied that there had ever been a systematic endeavour to obtain and interpret a consensus of the Scriptural teachings upon the great theme now under consideration. Nor are we aware of any volume published since, in which any such effort has been made. And the author did not know how he could em- ploy time and strength to better advantage than in this attempt, however modest, to collect, sur- vey, and sum up the evidences of this doctrine; and to show how many, overwhelming, and conclu- sive those evidences are. For may acceptance of the glorious Biblical truth that each child of God shall inherit and enjoy all the possessions of his Father, become more and more universal, with its INTRODUCTION xiv unspeakably inspiring prospects, hopes, and influ- ences. For valued criticisms and suggestions in the preparation of this book, the author acknowledges much indebtedness to the instructor of his boy- hood. Prof. Sylvester Burnham, D. D., now Dean of the Theological Faculty of Colgate University, Hamilton, N. Y. ; a man whose deep piety, superior scholarship, enthusiasm in teaching, and many lov- able traits of character have been a life-long in- spiration. Also to his old-time friend and brother in the ministry. Rev. William Henry Bates, D. D., of St. Louis, Mo., whose accurate, sound, and con- servative judgment has been most helpful. PART FIRST SOME AESTHETIC AND SOCIAL FEATURES OF THE BELIEVER'S COMING EXISTENCE, AS IT IS PICTURED IN THE CITY OF GOD. xxvu CHAPTER I THE BEAUTY OF HEAVEN "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." (Rev. 21 ; 2). I. Ever since the days of the old Greek philoso- phers, wise men have agreed that the human mind should seek the true, the good, and the beautiful. These are to be the objects of our pur- suit throughout life here. But they are to be also our eternal aspiration in the life to come. For heaven, which is the realm of truth and goodness, is the abode of beauty too. And we will note WHAT THE BIBLE SUGGESTS ABOUT THE BEAUTY OF HEAVEN. Not now its holiness, wisdom, or happiness; but its beauty. Beauty is a thing which the heart naturally 1 2 THE UNIVERSE OUR FUTURE EMPIRE. craves. As much as there is a mathematical fac- ulty which desires accuracy in calculation and a moral instinct which appreciates the right, there is also an aesthetic sense which desires beauty. The normally constituted mind loves truth, and approves rectitude; but it also covets beauty. We need clothes to warm us, but would have them neatly fit. We require houses to shelter us, but would see them tastefully adorned. If an indi- vidual or family has goodness, knowledge, health, and comfort, but not elegance, we feel that there is a lack. Among the people of nearly all lands, there is more or less love of beauty. Some nations show it in striking measure. Italy is the very home thereof. Here are beauties of landscape, architec- ture, tasteful apartments, picturesque attire, of varied and exquisite arts. Any person who has not this love for beauty, is regarded by us as de- ficient in an important element of mental culture. But, if he possess this instinct in a high degree, we concede that he has at least a certain type of cultivation. There have been many efforts to study beauty, as "Burke's Essay on the Sublime and the Beau- tiful," and Day's "Science of Esthetics." Many attempts to analyze and describe what has been done by different men in different nations to de- velop beauty, as in "Luebke's History of the Fine Arts." THE BEAUTY OF HEAVEN. 3 The aesthetic sense is susceptible of indefinite cultivation. And, generally, the more highly the mind is cultivated, the more it loves the beautiful. We love beauty of colour, form, sound, motion. Delight to behold it in God's work or in man's. We love the splendid scenery, the sumptuous edifice, the finished painting, the graceful statue, the rhythm of poesy, the concords of music; high developments of the physical, intellectual, and spiritual natures; beauty always and everywhere. II. We shall more intelligently discuss the beauty of Heaven, if we first note one or two other points about the nature of that celestial abode. Our Lord Jesus had a body. After His resurrec- tion, it was the same body, only changed and glorified. He said, "Handle me, and see. For a spirit hath not flesh and bones, as ye see me have." (Luke 24; 39). "He said unto them, have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them." (Luke 24; 42-43). Peter said of Jesus, God "shewed him openly, * * even to us who did eat and drink with him after he rose from the dead." (Acts 10; 41). The disciples saw His beloved figure ascend toward Heaven. At the resurrection, all saints, both the dead and the living, shall have bodies like that of. Jesus. 4 THE UNIVERSE OUR FUTURE EMPIRE. But there must be some place for these bodies. And this fact confirms all the rest of the Bible teaching that there is a local Paradise. Heaven is not merely a state; it is also a place. III. And now, even if we had no distinct reve- lation upon this point, from what God teaches about Heaven in oth^r respects we should believe that it is beautiful. All our general reasoning would lead us to suppose that this place must be the abode of beauty. For, approaching our sub- ject by indirect and negative reasoning, we argue that Heaven will be beautiful in all its character- istics; from the absence of everything displeasing. There shall be no night there. They need no candle, neither light of the sun. Darkness shall forever flee away. It is a realm of light. There shall be no more death. Therefore no more decay. For decay must tend toward death. Hence there must be perfect health. "The in- habitant of that land shall no more say, T am sick.' " Health is one fundamental requisite for the highest enjoyment of beauty. And health it- self is beautiful. No sin. Therefore our characters will be beau- tiful. But if no more sin, then no more curse. Now God designed that all His creatures should be happy. It was the curse alone that made us miserable. Removal of all sin will take away ev- erything that causes in us unhappiness. But de- THE BEAUTY OF HEAVEN. 5 formity would cause unhappiness. Hence we ar- gue that there will be no more deformity, but the opposite. No ignorance; for that would mar our joy. "There shall be no more death, neither sor- row, nor crying; for God shall wipe away all tears from their eyes." "No sorrow." Therefore no experiences that are otherwise than beautiful; for such would cause us distress. We shall enjoy the favour of God. Hence it is a world of high health, knowledge, symmetry, beautiful characters, happiness, and blessedness from the smile of God. Here is much that is beautiful at once. IV. But now, turning to the more positive lines of argument, we observe that the descriptions of Heaven indicate the presence of beautiful ele- ments very many. In its landscape. "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride, adorned for her husband; having the glory of God; and her light was like unto a stone most precious, even like a jasper stone, clear as crystal. And the city was pure gold, like unto clear glass." (Rev. 21; i, 11, 18-23). About all the precious gems we know are in its foundations, wall, and gates. Those gems beautiful in themselves, and in their symbolism of spiritual wonders. Of the wealth and variety of 6 THE UNIVERSE OUR FUTURE EMPIRE. beauty in that "city that hath foundations," who can fitly speak? Ocean, tempering chmates, perfecting land- scapes, is among earth's greatest blessings. In Heaven we expect an ideal sea. To the ancients, compassless, chartless, the sea was a terror. It meant separation, everlasting restlessness and in- stability, conflict with angry elements, storms in which treasures and friends were lost. A symbol of sin, danger, disaster, death. In that sense it is gone forever. The expression, "There was no more sea" (Rev. 21; i), seems to have this figura- tive meaning; being preceded by two plain decla- rations that there is a sea, but of a wholly differ- ent character. "Before the throne there was a sea of glass like unto crystal." (Rev. 4;6). Serene and mirrorlike, it is calm as the deep peace of Heaven. Into it flow forever the waters of life. Again John says, "And I saw as it were a sea of glass mingled with fire." (Rev. 15 ;2). That same sea, as an ocean of light, sparkling and blaz- ing with the resplendence from the throne. The most beautiful flood e'er seen! Such then is the sea "of that beautiful land, The far-away home of the soul, Where no storms ever beat on the glittering strand, While the years of eternity roll." THE BEAUTY OP HEAVEN. 7 And as upon the Red Sea's shore the Hebrews sang, so they that have "gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand by* the sea of glass, having the harps of God," and sing. (Rev. 15; 2). Such then the city, such the sea. Over such a landscape, there must be a fitting sky. God, who designed the clouds which for sixty centuries have flashed and kindled in the dawn, and have in beauty robed and wreathed the setting sun; God, who leads out the armies of the stars for their nightly and dazzling march; how can He make the sky of Heaven otherwise than beautiful ? He filled this lower sphere with beauty, and gave us power to enjoy it. But, if such be the footstool, then what of the throne? When we stand in that higher world, with senses keener than at present, each faculty shall there find the beauty in which it most delights. This the Bible plainly indicates. There is a "pure river of water of life, clear as crystal, proceeding out of the throne of God." "Whosoever will, let him take the water of life freely." On either side of the river are groves of "the tree of life, which beareth twelve manner of fruit, and yieldeth her fruit every month, and the leaves of the tree are for the heal- ing of the nations." (Rev. 22). Thus John outlines the great picture — the city, • Word used in the ReYised Version. 8 THE UNIVERSE OUR FUTURE EMPIRE. the sea, the sky. But there is also the beauty of fountains and floods; of fohage, flowers, fruit; of things that please the eye and the taste. Upon the glancing waters of that river, the fetters of the frost ne'er fall. As there is no night, so no winter. It is the eternal summer-land. But our everlasting home is the palace where the God-man holds His Court. God is the fountain head of all the beauty that we know. He was the great artist before any human being knew aught of beauty. Christ loves beauty, otherwise He would not forever be creating it. And this love of beauty in us, is one element of likeness to God which remains in us despite the fall. In Florence you visit the home of Michael Angelo. And it is indeed beautiful. How could it be otherwise? It contains many relics of the handiwork of the mas- ter genius who abode there once. But you say, "If Angelo had only had more means, how much better he might have wrought to adorn and orna- ment his home !" Now Plato said, "Beauty is the thought of God." And surely all God's thoughts are beautiful. But in Heaven we shall see the highest ideas of beauty that God ever had, illus- trated and wrought out with the highest skill and power of the Great King. Consider the beauty of the angelic beings who there minister! How rich the Scriptures are in descriptions of these celestial spirits ! After the angel appeared to the wife of Manoah, she said THE BEAUTY OF HEAVEN. 9 to her husband, "A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible." (Judges 13; 6). Daniel depicts the angelic splendour. "Then I lifted up mine eyes, and looked, and behold a cer- tain man clothed in linen, whose loins were girded with fine gold of Uphaz; his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to pohshed brass, and the voice of his words like the voice of a multitude." (Dan. 10; 5-7). Note the grandeur of this por- trayal. So John says, "And I saw an other mighty angel coming down from Heaven, clothed with a cloud; and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire." (Rev. 10; i). "After these things, I saw another angel coming down from Heaven, having great power; and the earth was lightened with his glory." (Rev. 18; i). These accounts imply the utmost majesty. At the trial of Stephen, "All that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." (Acts 6; 15). The angels are pure spirits. But they often as- sumed human form. In that age, the appearance of an angel was not a specially uncommon thing. And this language illustrates the Hebrew under- standing of the glory of an angel's aspect. About it there is no suggestion of weakness or senility. 10 THE UNIVERSE OUR FUTURE EMPIRE. At the sepulchre, the angel of the resurrection appears as a young man of surpassing beauty. "His countenance was like lightning, and his rai- ment white as snow." Their life may have been measured by cycles; but in aspect they have ever- lasting youth. And, when we speak of their splendours, it is entirely contrary to all the light we have, not to suppose that they exhibit innum- erable types and forms of comeliness, majesty, and glory. But there is beauty in the human figure also. Equal, if not superior in this respect, are the graces of glorified man. The Scriptures throw upon this point light unmistakable. The Levitical law excluded from the priesthood any person who had a physical imperfection. (Lev. 21; 16-24). The priest must be in body without blemish. But Christ was the Great High Priest. So He, of all men, must have been physically perfect. When upon Mount Hermon He was transfigured before His disciples, He seems to have exhibited to them something of the glorious appearance of His fu- ture resurrection body. But He appeared as a physically perfect young man about thirty-three years old — in the very prime of His early man- hood.* He can not have grown aged or infirm. * In the familiar passage, "He hath nc form nor comeliness; and when we shall see him, there is no beauty that we should desire him." Isaiah's language seems to refer, not so much to the Messiah's personal appearance as to the humility of His demeanour and circum- stances, as does the sentence immediately preceding, "For he shall grow up before him ae a tender plant, and as a root out of a dry ground." (Is. 53: 2.) Though there must have been a quiet and Winning majesty, there was no pomp or splendour to attract the eye. THE BEAUTY OF HEAVEN. 11 For age and infirmity mean decay. But His resur- rection body cannot know decay, nor anything that speaks of death. Therefore it has immortal youth. Our resurrection bodies are to be like His — in their early prime, and clothed with immortal youth. In the museums of Europe, you see statues of Antinous, that young man of antiquity who was noted for his symmetry and grace. There is the Apollo Belvedere, an artist's sublime conception of the godlike form. In Frankfort you visit Dan- necker's famous group of statuary — "Ariadne on the Panther." It is in a building especially erected for it. There is the lithe and agile beast. Upon his back the beauteous maiden sits. The drapery half reveals, and half conceals her fine proportions. The expression on her face most sweet. The crimson curtains, which surround the alcove, mellow the light, so that she almost seems to live. The group is mounted on a revolving pedestal. And, as it turns, you survey it from every side — matchless in its perfect beauty. The Antinous shows the ideal mould of man; the Ariadne, the ideal form of woman; wrought in lifeless marble. But who shall prove that, in the coming world, every man and every woman will not be as beautiful of face and figure as the An- tinous and the Ariadne? Those Greek statues were largely representations of the living figures seen in the gymnasia. They were illustrations of 12 THE UNIVERSE OUR FUTURE EMPIRE. the superb physiques of the actual persons of that day. Modern statues are largely copied from them. But surely the figures of the glorified children of God in the New Jerusalem, will be as beautiful as were those of the children of men in ancient Greece. There comes a time when we don't want our pictures taken any more. We are too gray and wrinkled. How many are satisfied with their per- sonal appearance here, as it changes with the flight of years? But we shall be satisfied with this as well as all other things, when we awake "in His Hkeness." And we are unquestionably justified in believing there are many and varied types of beauty among glorified men and women. Though all somewhat reflect the image of the Son of God. Still further. "Thine eyes shall see the king in his beauty; they shall behold the land that is very far. ofif." (Is. 33; 17). God, as the Infinite Spirit, is not easily comprehensible by us. God, in hu- man form, is far more intelligible. So Christ ap- pears thus to the seer Ezekiel. "Upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about with- in it, from the appearance of his loins even up- ward; and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the THE BEAUTY OF HEAVEN. 13 appearance of the bow that is in the cloud in the day of rain, so was the appearance of the bright- ness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard the voice of one that spake." (Ezek. i; 26-28). At the Transfiguration of Jesus, "His face did shine as the sun, and his raiment was white as the light." (Matt. 17; 2). But even His appearance at this time, does not seem to be so wonderful as that of His glorified body in Heaven. Perhaps on Mt. Hermon, the full splendour of His coming state was not revealed. But it is disclosed in Heaven. John says, "I saw * * one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow:" (this imagery meaning that they were crowned with radiance and dazzling as the light;) "and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters * * and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead." (Rev. i; 14-17). "A throne was set in Heaven, and, one sat on the throne, and he that sat was to look upon like a jasper and a sardine stone; and there was a rain- bow round about the throne, in sight like unto an emerald." (Rev. 4; 2-3). "And the city had no 14 THE UNIVERSE OUR FUTURE EMPIRE. need of the sun, * * for * * the Lamb is the hght thereof." (Rev. 21; 23). Perhaps Christ Himself will be the most beautiful object we shall e'er be- hold, "chiefest among ten thousand," "altogether lovely." We shall say, "How great is his good- ness, how great is his beauty." (Zech. 9; 17). And, reflected from the spirit that is in Him, there shall be beauty of spirit everywhere. All disagreeable elements gone. No unpleasant feat- ures of any kind in any person. All lovable and delightful types of character continually exhibited before us. There are some people so winning, that we are irresistibly drawn toward them. The plain face becomes fascinating by reason of the spirit shining through. In the life to come, we shall see continually these high developments of beauty. How the exhibition of some noble trait will sometimes stir the soul ! As you have read some deed of heroism; how it has made your heart to thrill! It is an old story to you now. But, when for the first time you learned from the page of history how Xerxes mustered his millions for the invasion of Greece; then followed his march, until the Persian myriads were surging on the Thes- salian shore; then saw Leonidas and his patriot band go forth to meet them; then watched by Thermopylae, where the Spartan lions died for their native land, did not your heart quicken just a little? THE BEAUTY OF HEAVEN. 16 Whatsoever is true, honest, just, pure, lovely, and of good report, it shall shine before us. Our hearts shall be like the heart of Christ. Sinless, saintly spirits are always delightful to contem- plate. True holiness is always beautiful. Popu- lous shall the Heaven be with creatures of the highest mould. Every person shall seem wonder- ful to study. There will be perfect moral and spiritual beauty — like that of our Lord. And the heavenly raptures that fill the heart, shall find expression in perfect song. Music is the language of emotion. And there will be the beauty of sounds that please the ear. In the Chapel of the Russian Embassy at Athens, a quar- tette of star singers sang; and a company of tour- ists stood and listened. They could not under- stand one syllable those minstrels spoke, but the spell of that music was irresistible.. And the tears rolled down the cheeks of the listening company. Such was the power of melody and song. Rarely is there a person who does not enjoy such har- monies. And the mighty musical composers, with greatly increased powers, shall surely be able to write better music than they produced on earth. And, since God is the inspiration of the highest music, and deHghts therein; He will fill Heaven with the sweetest and most perfect melodies the divine composer can indite. "And I heard the voice of harpers harping with their harps: and 16 THE UNIVERSE OUR FUTURE EMPIRE. they sung as it were a new song before the throne, and before the four hving creatures and the el- ders." It was the song of Moses and the Lamb. The song of Law and the song of Love. "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings." There the angels sing. And there the ransomed join. The sons of Asaph lead their choirs beside the crystal sea. And many sweet spirits whose voices we loved on earth, sing in that chorus too. Their "praises throng in the waves of song" That break on the throne of God. In 1760 was born William Beckford, of England, who had genius and half a million dollars a year. He studied and he traveled. Spent two millions on his private estate at Fonthill Abbey. Had halls, vestibules, corridors, stairways, saloons, and chambers many; paintings, statues, musical instru- ments, and plate — a new set of porcelain for each day of the year. But rarely would he allow a human soul except his servants within his house. How small a spirit ! But Christ left all the beauty in His heavenly home; came down and died for us, that we might enter there, and abide forever. How beautiful the motive that opens Heaven to us! With beautiful love for Him our spirits should respond. THE BEAUTY OF HEAVEN. 17 President Mark Hopkins, of Williams College, said "the academic education was to make one more of a man; the professional training was to make him more of a lawyer, minister, physician, journalist," etc. Whereas each of us should be trying through all this to become more of a Chris- tian, more a child of God. Then, though here we are imperfect creatures, we at last shall out- grow all our imperfections. And all of us, if we are in Christ, will be made beautiful forever. There are many ambitions of this world, that may be realized, or may not. The desire for high education, marriage, wealth, fame, health, social position, political success, and things like these, may be gratified; or it may not. But we need never fail to reach the abode of beauty by and by, and to find satisfaction there. How inspiring the thought, that, when these lower struggles and conflicts are overpast, we shall enter such an abode as that which awaits us ! Those whose environment on earth has most lacked for beauty, and those who have revelled in it most, may enjoy dreams unrestrained about the beauty that is to come. And if, in the city where the ransomed dwell, there is such beauty, what a stimulus it should be to us to cultivate beauty in manners, in speech, in spirit, and in everything that pertains to life! What a failing in our duty, if we do not cultivate all beauty now! So, when temptation presses hard upon us, there comes a seraphic music from 18 THE UNIVERSE OUR FUTURE EMPIRE. the far-off spheres. It is the voice of the sons of Asaph beside the throne-lit sea. And the heart says, "I will turn away from sin — my better por- tion trace." But, after all our powers of discussion are ex- pended, we shall fail to approach the full truth concerning this inexhaustible theme. We read about the Louvre in Paris, but never realize how great it is. A wilderness of beauty! It takes days and weeks — it may be months, to explore the Louvre. But the beauties of Heaven shall never be exhausted. In these inspired descrip- tions of it, part unmistakably is literal, and part is figurative. We do not always know where the one begins, the other ends. But the general les- son is unmistakable. Paint Heaven as beautiful as we may, it must still be beautiful beyond our dreams. Eternity cannot exhaust it. In Rome, you visit the Rospigliosi Palace, and see the masterpiece of Guido Reni — "Aurora Strewing Flowers before the Chariot of the Lord of Day." Then you come home, and try to tell your friends about Guido Reni's Aurora. And you say, "It is a glorious fresco, 30 feet long, and 12 feet wide. Below, in the foreground, spreads the Bay of Naples in beauty and blue. Above, the graceful Aurora, goddess of the dawn, is scat- tering her garlands before the prancing horses. A little cherub figure is fiying overhead, holding In his hand the torch of day. And he almost seems THE BEAUTY OF HEAVEN. 19 to move. Then come the sinewy steeds leaping before the chariot. Around these are the graceful maidens who represent the flying hours. Figures more beautiful could scarcely be conceived. And in the chariot Phoebus the sun-god sits, with a look of inefifable divinity upon his face. Marvel- lous creation of transcendent genius — that Aurora Guido Reni wrought!" And your hearers think they appreciate it, and take it in. But they don't begin to comprehend it. By and by one of them goes to the Eternal City, and stands in the Rospigliosi Palace, and the Aurora is flaming overhead. And he looks up in rapture, and he weeps, and says, "I never dreamed the Aurora of Guido was such a marvellous crea- tion as this. Until a man sees this, he does not realize what painter's art can do." So with John, in his descriptions of Heaven. He has seemed to see and hear a little of it. And he is trying to describe it; but he can't. All his efforts are in vain. Almost everything we know is employed to kindle our imagination — the city, the sea, palaces, gardens, trees, flowing fountains, fruits, candlesticks, robes, palms, harps, crowns, precious stones, light, the colours of the rainbow, music, knowledge, friendship, holiness, and the presence of God. But they cannot convey the mighty idea. We are told that the reality goes vastly beyond our fondest imaginations. For, not only as regards its holiness, happiness, wisdom, 20 THE UNIVERSE OUR FUTURE EMPIRE. and majesty, but its beauty too, we say, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath pre- pared for them that Ipve him; but he hath re- vealed them unto us by his Spirit." Yet now "through a glass darkly;" and, in part, through this vision of "the holy city. New Jerusalem," which John saw "coming down from God out of Heaven, prepared as a bride adorned for her hus- band." CHAPTER II IN THE FUTURE STATE, WILL THERE BE DIFFERENT DEGREES OF GLORY? "There is one glory of the sun, and another glory of the moon, and another glory of the stars : for one star differeth from another star in glory. So also is the resurrection of the dead." (I. Cor. 15; 41-42). When we reach the other world, will the hap- piness of all be equal; or will there be degrees of glory, as there are differences in our fortunes here? As we survey the society of earth, we find men in conditions the most diverse. There are the different forms of religion. And, even under Christianity itself, many are cold, others luke- warm, while but a few are shining lights. There are the different racial types and characteristics, interminably diversified. The various forms of government; and, among them, so many different stations. The multiform strata of society, with different privileges and principles. Different do- mestic atmospheres, representing every sort of in- 21 22 THE UNIVERSE OUR FUTURE EMPIRE. fluence that can affect a human life. The multi- farious mental abilities, aptitudes, and peculiari- ties of spirit or disposition. The different physi- cal temperaments. Different measures of educa- tion. There are the influences of marriage and celibacy, wealth and indigence, and innumerable spheres of industry. All these and other things mould our lives; producing phases of humanity which are radically, endlessly, and infinitely varied. No two persons can be found exactly alike. Hence naturally arises the question, how will it be in the world to come. And many passages of Scripture indicate that God "will render to every man ac- cording to his deeds." IN THE FUTURE STATE THERE WILL BE DIFFER- ENT DEGREES OF GLORY, CORRESPONDING TO MEN'S CHARACTERS AND CAREERS ON EARTH. I. Now, First, it cannot for a moment be ob- jected that this doctrine in the least collides with the fact that no man is ever saved by his own works, but that all are saved by grace. We are saved through the infinitely meritorious passive and active work of the Mediator; His vicarious sufferings and the sacrificial blood of His great atonement, His perfect righteousness and spotless holiness, all being imputed to us and received by faith alone. Only Christ can save. If we have genuine faith in Him, which is proved by obedi- DIFFERENT DEGREES OF GLORY? 23 ence, we shall receive eternal life. But our honour and happiness in that life very much depend upon the extent to which our faith has shown fertility in works. While the Saviour's free gift is the source of it all, the amount of blessedness zvhich will follozv redemption, is largely determined by the fidelity with which each believer has obeyed and honoured the Redeemer. It is like this. A large land-owner says to his young friends, who want a start in life, "Young men, if you will settle down on these broad fields of mine, and till them well; I will give each one of you a legal title to all the land that he can culti- vate, so it shall become the property of him and his forever." Now is it not a gift, voluntarily of- fered, and without compensation — this farm each one receives? Mere acceptance is the sole condi- tion upon which it is bestowed. No one earned it. Yet the amount of each one's share in that estate, depends entirely upon himself. If he can break up 50 acres, those 50 will be his. If he can reclaim 100, they will to him belong. Or if, by diligence untiring, he takes up 500, those 500 will be all his own. Or another illustration, to exhibit this same principle. Here is a great university, munificently endowed, conducted after methods the most ap- proved, and affording every facility for study. Its circulars are scattered o'er the land, proclaiming to the youth, "If you will come to us, and obey 24 THE UNIVERSE OUR FUTURE EMPIRE. our rules, you shall gratuitously enjoy all the privi- leges of this institution." So students thither flock. Every promise is faithfully fulfilled. It costs them nothing. All have equal privileges, and the fullest opportunity. But, the amount of intellec- tual advantage which each one actually derives from the study, depends upon himself. And there are special rewards to be secured by special abili- ties, attainments, and application. Thus at last the idler, who has droned and dragged, shall come out least. And so up through every grade, to the eagle intellect; who, toiling restlessly, with insa- tiate thirst for truth, has manfully done his best, till now, with noble powers splendid in their per- fect discipline, rich accumulated stores of knowl- edge, valued scholarships, and laurels not a few, he comes forth magnificently equipped for life. Everything was gratuitous. Yet each one, accord- ing to his deeds, obtained profit and reward. In a manner precisely similar, it is of God's un- merited love we are received into the Kingdom. Yet, according to each man's deeds on earth, and his desert, shall be the lustre of his crown. 11, Note next some arguments to prove that this is so. I. All analogies from every known department of the universe, cause a tremendous antecedent presumption in favour of the view that there must be these different degrees of glory. For the en- DIFFERENT DEGREES OF GLORY? 25 tire cosmos, so far as we have any knowledge of it; exhibits innumerable, inexhaustible diversities of shapes, manifestations, developments, and rela- tions. In the organic world, i. e., the world of things that have life, there are manifold varieties of type and form. In the vegetable kingdom, among the specimens that constitute each species, there are interminable individualizations and diversities of detail. Even among a lot of minute seeds of a given herb, there are no two exactly alike. The microscope reveals differences. Numberless forms of leaf and flower, of plant and shrub and tree; through all genera and species, both those fossil and those living. So through the animal kingdom, with insect, fish, beast, and fowl; through all genera and all species, whether fossil or now living. Like variety through the inanimate, inorganic universe; which is the basis and theatre of all or- ganic life. Many chemical elements. And we cannot affirm that there is uniformity even among the atoms of any one element. Then there is limitless diversity of the inorganic compounds. Variety in the grains of dust that float in the sun- light, in the pebbles on the beach, in the waves upon the shore, in the boulders upon the mountain side, in the contour of the everlasting hills them- selves, in the torrents upon their slopes, and the clouds above their foreheads. In the stars and 26 THE UNIVERSE OUR FUTURE EMPIRE. constellations, "One star differeth from another star in glory." And Paulsen, developing certain principles of ethics, brings out the point, that the value of a life depends upon the number of the elements which it contains; that the type of life exhibiting variety is far higher than any merely uniform type. "We cannot speak of one perfect life, A people or race consisting of totally similar copies of a perfect original pattern, would strike us as an infinitely poor and empty affair. Nay, the very thought of such a thing is horrible. Imagine a multitude of human beings wholly alike as to their inner nature and life, differing from each other only in the numbers attached to them. Perfection consists not in similarity, but in variety, of forms."* The same thing would be true about a throng of human beings exactly alike in their physical na- ture and appearance. Their uniformity would be most wearisome. This would be still more true about an assemblage alike in both inward and out- ward nature. Their monotony would prove intol- erable. And this would be especially true about the myriads of the glorified in the other world. And inspiration plainly teaches that, correspon- dent with this great principle which seems uni- versal elsewhere; there are, among the redeemed, these differences of character and estate. Daniel brings this out by implication. He says, "They * Paulsen's "Ethics," page 18. DIFFERENT DEGREES OF GLORY? 27 that be wise shall shine as the sun, and they that turn many to righteousness as the stars forever and ever." (Dan. 12; 3). But, among the celestial spheres, there is diversity in size, circuit, and splendour. This implies that there must be dif- ferent degrees of honour among glorified saints. And Paul's familiar language states the principle in the most unqualified terms. "There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star dif^ereth from an- other star in glory. So also is the resurrection of the dead." All this seems to be strictly in harmony with the recognized character of the Deity. For the divine mind never seems exactly to repeat itself in its works of creation. It forever exhibits diversity of operations. It appears to be inexhaustible in fertility and originality, in the infinitely and eter- nally varied forms it produces, throughout both the world of matter and the world of mind. And, in His works, the Creator but reflects something of His own constitution. For, though "There are three persons in the Godhead, the same in substance, equal in power and glory;" yet, even in the Trinity, each person is represented as per- forming certain functions of office work peculiarly his own, and belonging to him rather than to the other two. 2. Men enter the other world with such widely diverse characters and mental capacities, it would 28 THE UNIVERSE OUR FUTURE EMPIRE. seem almost impossible for them ever to be in the same plane of honour. It is evident at a glance that, in the society of earth, is found the greatest diversity of individual endowments. One person has scarcely any mind at the outset, when he is born. He can compre- hend nothing save the simplest truth. He has no play of thought, no power of penetration. But another has received from Heaven gifts of the highest order. Brilliant, magnificent capacities are his. The Bible presents this fact in the parable of the talents. One man had five talents; another, but two; and the third had only one. When the account was rendered; he who had received five talents brought five more, and he who had two talents brought other two. And both received the promise that they should be rulers over many things. But obviously it was impossible for the man with one talent to accomplish so much as if he had had five talents. Mr. Galton, in his book on Hereditary Genius, brings out the point in a scientific way. He says that there are some men who possess only one- half, or one-third, or even a less fraction, of the average intelligence. Then there are men whose endowments greatly exceed that average. He il- lustrates it thus. At the English University ex- aminations, there is set a long series of mathemati- cal problems to be solved. Correct solution of DIFFERENT DEGREES OF GLORY? 29 each one entitles the student to a certain number of marks. The person who falls lowest in the list stands far above the average of men, because he has had a university education. He will receive perhaps 300 marks. He who stands highest on the roll (the Senior Wrangler) may obtain 9,000 marks — 30 times as many. All the students have the same length of time in which to pass examina- tion. And this test indicates that the Senior Wrangler has, "in that given period, been able to accomplish thirty times as much intellectual work as his competitor. And there may of course be these same endless graduations, not only in mathematical gifts, but in other mental powers also. Even in capacity to enjoy music or beauty. One person finds very little pleasure in an exquisite song or a splendid painting. Another goes into perfect ecstacies over that same thing. Then there are those rare phenomenal brains with powers so transcendent, that only one or two men of this type appear in a century, or in a millennium. Thus Macaulay said that in the seventeenth century there were but two great creative minds — John Milton and John Bunyan. And St. Augustine has been called the mightiest theologian the Church produced for a thousand years. Moreover the man of deficient mental powers may not have the means for training what little talent he possesses. Life is taken up with earning 30 THE UNIVERSE OUR FUTURE EMPIRE. his daily bread, so he lives little more than a mere animal existence. While to his supremely gifted fellow, favouring Providence affords opportunities for gaining the most consummate culture. And he goes on improving, becoming stronger and clearer in his intellectual might, till he can scale the loftiest summits ever attained by human thought. He so towers above ordinary human kind that he himself seems scarcely human. He may be a Shakespeare, in vision and faculty divine a poet unsurpassed; or a Herschel, with intellect of stupendous grasp, weighing the planets, meas- uring their orbits and the forces which rule their flight. And, with each passing year, he grows mightier and more mighty. Suppose now that both these types of men are Christians; and that, in piety, there exists the same difference between them as in intellect and educa- tion. When they die, will it be possible for both to enjoy the same amount of happiness and glory? Will not their capacities in Heaven be far apart, somewhat as they were on earth ? So there must, of necessity, be a difference in their respective states? Equality seems impossible. And, even with the endless expansion which is before them, they may become equal never. Of course no human being has anything to say about who his parents shall be, about the question of sex, about when he will be born, where he first will see the light, what environment shall surround DIFFERENT DEGREES OF GLORY? 31 him upon his entrance into Hfe, or what influences shall overshadow his earliest years. So neither has he any power to determine in any way as to the natural talents, abilities, and endowments which shall be his. Thus, prior to any work of the divine grace in giving a man salvation in the other world, there is first an unquestionable exer- cise of God's foreordination in determining the number and character of the talents with which that man shall come upon the theatre of action in this world. Thus the divine sovereignty appears first in operation; prior even to saving grace, and before there can be any exercise of human free- dom or display of human effort in any direction. 3. Again. There are different degrees of pun- ishment. At the judgment day, all will be divided into two great classes; eternal pleasure being the lot of one, while to the other comes punishment eternal. But the Bible positively shows that, in different cases, this punishment will range through different degrees. Christ's language proves this beyond all peradventure. For He asserts that pre- sumptuous sins shall be more severely dealt with than those committed in ignorance that they were sins. "That servant which knew his Lord's will, neither did according to his will,, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes." (Luke 12; 47-48). And when 32 THE UNIVERSE OUR FUTURE EMPIRE. the Master exercised on earth the prerogative which He will claim at the last day, of pronouncing judgment upon the disobedient, it was, "Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty works which were done in you had been done in Tyre and Sidon, they would have re- pented. * * * it; shall be more tolerable for Tyre and Sidon at the day of judgment than for you. And thou Capernaum, * * * j^ shall be more toler- able for the land of Sodom in the day of judgment than for thee." (Matt, ii; 21-24). This is proof conclusive that, while each suffers, there are dis- tinctions in the recompense which they receive. The pagan, degraded, ferocious, and idolatrous; we may readily condemn, as the Bible condemns him. Like the heathen of Sodom, he is to perish. But in the future state, he will be judged accord- ing to the light he had. And the man who, though so moral, intelligent, refined and friendly, (because brought under Christian influences), rejects Christ; we also condemn, as the Bible condemns him. Like the moralists of Capernaum, he also is to be lost. But he shall endure severer punishment than the barbarian. Because the savage sinned scarce knowing that he was sinning. But the latter, un- derstanding well his duty, despised the riches of redeeming love. Now this divine justice, which, among different grades of sin, assigns to each its proportionate pen- alty in weight of woe; must, when applied on the DIFFERENT DEGREES OF GLORY? 33 other side, to different degrees of holiness, appoint proportionate measures of happiness and honour. For him who, at the very close of life, comes to seek salvation, when but a little span of time re- mains, and it is now too late to give and do much for the Master; there may be great joy. But, where another has consecrated all his days to holy living; where that servant striving, sacrificing, suf- fering, has cheerfully born toils and trials; so his career has been like one incessant anthem of de- votion : shall not such a saint receive a greater share of Heaven than the former one can know? For the penitent thief, who comes at the last mo- ment to give himself to Christ, there is great bless- edness. But, must there not be rewards far greater and more unutterably magnificent for the Apostle Paul? All this is in accordance with our natural human sense of equity and of the fitness of things, as well as with the teaching of God's Word. 4. The Church Triumphant has a special con- stitution; with many different members, perform- ing different of^ces. The Church here on earth is called the mystic body of Christ. And Chris- tians are called members of that body. "Now ye are the body of Christ, and members in particular." (I. Cor. 12; 2f). There are diversities of gifts, duties, operations, and administrations. All mem- bers, even of moderate ability, have their places. Each member is equipped for his work. And 34 THE UNIVERSE OUR FUTURE EMPIRE. some members are more honourable than others. In the other world these saints are still forever members of the body of Christ. Hence in that world there must be different ofifices, functions, and degrees of glory. Now that, sometimes at least, our characters there will remain measurably unchanged, similar to what they were on earth; and that our careers on earth will directly determine the nature of our reception into the other world; seems to be indi- cated not obscurely by the fact that Enoch and Elijah were taken directly up from earth to Heaven without experiencing death. This idea is as old as the day of Socrates, that, when men pass to the other life, they retain, to some extent, the peculiar traits and characters that marked them here. The mathematician will still be logical in thought, the poet still soar in fancy and imagination. So when the ancient bards described Elysium, where the spirits of the blest M^ere gathered; they represented the departed shades as doing each one what he had loved to do on earth. The statesman was issuing his code of laws, the orator addressing his spectral audience, the warrior marshalling his hosts. This idea is not given as the Scriptural statement of what men's occupations are in the other world; but to show how universal the belief has been that, as on this side of the grave, so on the other, men of different characters are in positions to correspond. DIFFERENT DEGREES OF GLORY? 35 For this old pagan notion that the part a man plays on earth will have an immediate influence upon the determination of his state in Heaven, was a judgment of human reason which happened to accord with the arrangement which the divine reason has made in the world above. For the Bible in many ways develops a substantially similar prin- ciple. Thus Moses was called by God to stand be- , tween Himself and Israel as the lawgiver and the leader. He was an extraordinary man, raised up to perform a conspicuous mission, in delivering the chosen people from their prison house in Egypt. Elijah was another wonder in the Hebrew history, also sent by God for a specific purpose. For, in the days of Ahab, when the Jews became apostate, he was the means of restoring them once more from their sins. Now, when Christ was transfigured. His disciples saw with Him these two great men of the olden time. Irrespective of its other meanings, does not this fact seem to show that those two personalities, chosen and remarkably equipped by God for ex- traordinary careers on earth, now in Heaven are receiving special suitable rewards and honours? It seems perfectly certain that their missions on earth had much to do with determining the parts they were playing then in- Heaven, and as visitors from Heaven. Certainly those two men were elected by God for the careers they had on earth. But it is equally 36 THE UNIVERSE OUR FUTURE EMPIRE. certain that many other men were elected by God, in the same manner, for particular missions here below. Abraham, Isaac, and Jacob, were to exe- cute specially important functions in developing the chosen family of the Old Testament. And the prophets were called to perform roles of special prominence in Jewish history. So they seem to be represented as having special recognition and importance in Heaven. They appear as leading personaHties in the celestial city. 'T say unto you that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven." (Matt. 8; ii). The Twelve Patriarchs play special parts in the Old Testament Church, and the Twelve Apostles do the same in the New Testament Church. And the latter received a special promise of distinction in the future kingdom of Christ. "I appoint unto you a kingdom, as my father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." The phrase "twelve tribes of Israel," here seems to be a figurative expression for the church glorified. And the 'sitting on thrones," seems to mean the enjoyment of special prominence. And, in the church glorified, "Round about the throne were four and twenty seats; and upon the seats I saw four and twenty elders sit- ting," etc. Here certainly are positions of corres- ponding prominence in the church of the other DIFFERENT DEGREES OF GLORY? 37 world. And some scholars have believed the per- sons occupying these seats were intended to rep- resent the Patriarchs and Apostles. Though of course John, when he sees this vision, is still on earth. Thus special missions here may lead to spe- cial stations in Heaven. Particular services here may lead to particular rewards there. And, in appointing or allowing those missions and those services, of course it must be conceded that the divine sovereignty and divine grace pre- ceded all human effort. "Now God hath set the members every one in the body, as it hath pleased him." (I. Cor. 12; 18). 5. But again. There is another most conclusive argument from the fact that the Biblical descrip- tions of celestial beings represent them as having different degrees of glory and different manifesta- tions. This is evident from the names which are given to them, terms implying diversity of order; showing that these holy spirits have not all one rank. They have power and authority; so they are called, some princes, others potentates, others rulers of the world, whatever grades those words denote. "Thrones, principalities, powers and mights." (Col. i; 16, Eph. i; 21, Rom. 8; 38). "Chief princes." (Dan. 10; 13). There are other orders still, the seraphim and cherubim. There is Gabriel, who is declared to stand in the presence of God, and evidently in a pre-eminent way. There 38 THE UNIVERSE OUR FUTURE EMPIRE. is another creature of the very highest rank, the warrior angel, who leads the armies of the skies. For Revelation tells us that when "there was war in Heaven, Michael and his angels fought against the dragon, and the dragon fought and his angels, * * * and the dragon was cast out, that old serpent called the devil, * * * and his angels were cast out with him." (Rev. 12; 7-9). There are "the prince of Persia," and "the prince of Grecia." (Dan. 10; 20). These different titles indicate that there are spirits of many a grade, various in intelli- gence, influence, power, duties, offices, and func- tions. But many of these innumerable myriads who tread the celestial courts are spirits of departe4 saints, now employed, as previously on earth, in executing the will of God. They surround their ruler on His throne, to recognize His majesty, ever attentive to His orders given; watching over the individuals or nations entrusted to their charge; ministering to believers, and, when death shall come, leading their souls to the blest abodes above; each in the sphere allotted, discharging the duties that on him devolve. Was it not this actual state of things which John in his vision saw? "I looked, and a door was opened in Heaven, and the voice which I heard said, 'Come up hither, and I will show thee things which must be hereafter.' And immediately I was in the Spirit, and behold a throne was set in DIFFERENT DEGREES OF GLORY? 39 heaven, and one sat on the throne, * * * and round about the throne were four and twenty seats; and upon the seats I saw four and twenty elders sitting, clothed in white raiment, and they had crowns of gold. * * * And round about the throne were four living creatures,* full of eyes * * * and they rest not day and night saying. Holy, holy, holy, Lord God Almighty." (Rev. 4). "After this I looked, and lo, a great multitude, which no man could number, stood before the throne, clothed with white robes, and palms in their hands * * *, and one of the elders said unto me, 'These are they that came out of great tribu- lation, and have washed their robes, and made them white in the blood of the Lamb.' " (Rev. 7; 4-14). What did John here behold, save the hierarchy of Heaven, with its different ranks — the King eter- nal; about Him those who were most honoured in His kingdom; then the rest, the great body of the redeemed, whose shining raiment now was con- trasted with the darkness of the trials they had endured. And, from such representations of the names, nature, orders, and oiHces of spirits; theologians have, in all ages, been irresistibly led to the belief that human beings, in their future state, will enjoy each his peculiar place, performing in that place, the peculiar part prepared for him, and enjoying ♦ Word used In the Revised Version. 40 THE UNIVERSE OUR FUTURE EMPIRE. his peculiar pleasure. Calvin asserts that the Bible indisputably teaches this. 6. To different degrees of piety, are promised different degrees of honour. For it should not be supposed that this deter- mination of the future rewards of men is an en- tirely arbitrary thing, dependent solely upon the inscrutable decrees of God. While we must recog- nize His sovereignty as underlying it; yet within the bounds of time, place, power, and environ- ment, which He has set, there is allowed ample scope for the manifestation of individual merit. It is largely within our power to determine what de- grees of piety we will attain. And it is the plain declaration of Scripture that different grades of sanctity and service shall receive commensurate rewards. The Psalmist says, "Thou renderest to every man according to his work." (Psalm 62; 12). The apostle says, "We must all appear before the judg- ment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (H. Cor. 5; 18). The evangelist says, "For the Son of man shall come in the glory of his Father with his angels; and then he shall render every man ac- cording to his works." (Matt. 16:27). And Paul predicts "the righteous judgment of God; who will render to every man according to his works." DIFFERENT DEGREES OF GLORY? 41 (Romans 2; 5-6). And the judge upon the throne says, "I will give unto every one of you according to your works." (Rev. 2; 23). "Behold I come quickly; and my reward is with me, to give every man according as his work shall be." (Rev. 22; 18). And John, in his vision, beheld the judgment scene in which the dead received recompense ac- cording to their works. "And I saw the dead small and great stand before God; and the books were opened. And another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works." Rev. 20; 12). Thus, while to the redeemed there shall be In- numerable degrees of glory, majesty, and beauty; all this shall be according to their desert. And this accords with our human sense of justice in such a matter. Though comparative unfaithfulness will of course tend to lessen our possibilities; and, even if we reach Heaven at all, will limit our capacity for glory and enjoyment there; fidelity will increase our aptitude for service, and enhance our future glory. In the parable of the pounds, the master gave to all the servants one single pound apiece. All had equal capital. And, as the reckoning was made, one servant with his individual pound had gained five others. Another, with his solitary pound, had gained ten pounds more. So, in this 42 THE UNIVERSE OUR FUTURE EMPIRE. case, by great diligence, one servant had increased his capital five-fold; but another had increased his ten-fold. When we feel despondent about our natural gifts, let this thought redouble our earnest- ness and zeal. Faithfulness increases power and possibility. And there is encouragement for those of lowliest power in most limited place. Since all cannot be like Moses, or Elijah, or the apostle Paul, does some humble believer mourn over the restrictions of his sphere? But nothing done for Christ shall pass unheeded. The cup of cold water, given to a disciple in the Master's name, brings its own mete reward. And some humble office done to exalt him, may win unfading recog- nition; as the ointment of spikenard poured on Jesus's feet by the poor woman, gained the assur- ance that, wherever Christ's gospel might be known, this act should be told for a memorial of her. And some person in obscure position, who has there served faithfully, may receive especial notice. "Those members of the body which we think to be less honourable," upon these may be bestowed "more abundant honour." Most stimulating is this thought! How it fos- ters faith, obedience, and lofty endeavour ! A man with great capacities, but little consecration; may not attain so high a place as he of small capacity, and great devotion. But there may be great abili- ties, great opportunities, and great consecration all combined. And Paul seems to have in mind DIFFERENT DEGREES OP GLORY? 43 this idea of reward according to his work, when he said to the Thessalonian Christians, "For what is our hope, our joy, our crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy," (I. Thess. 2; 19-20). The death of a believer at a given age, may be in one case culpable, in another meritorious. Sup- pose God has designed a special life to last long, and be continually useful for Him. But the man, though a Christian, by foolish exposure, and neglect of hygienic laws, dies before the time. He may go to Heaven; but he does not receive so great a reward as if he had regarded the laws of health, so as to live and labour longer. For God desired him to render much larger service, thus earning a brighter crown. But suppose a man is prematurely taken away by a martyr's death. This is accounted to his credit. For such devotion there seems to be a special praise. Such a saint may not have served God with great abilities, or in great place; but with great sufifering, patience, and fortitude; what- ever his sphere was. Christ, usually represented as sitting at the right hand of God, rises at the death of the martyr Stephen, as if to do him special honour. "Others were tortured, not accepting deliverance, that they might obtain a better resur- rection," i. e., one of higher glory. (Heb. 11; 35). To every saint, the voice of Heaven says, "Blessed 44 THE UNIVERSE OUR FUTURE EMPIRE. are the dead which die in the Lord from hence- forth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them." (Rev. 14; 13). Those works shall have due honour. A Heaven-given inspiration this, to strive with all one's might! "For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." (II. Peter i; 11). In the gallery of the Vatican at Rome, said to contain of art more genuine treasures than any other on the earth, there hangs a work which stands not only supreme above those others there; but, by the consenting judgment of three centuries and a half, at the head of all the oil paintings in the world — The Transfiguration, by Raphael. It was in the noonday of his life that he began it, and the sublimest conceptions of that peerless spirit are here displayed. A genius of amazing brilliancy, in imagination never yet surpassed, but tender, sensitive, and reverential; was portraying that single scene when the Saviour was manifested to the disciples in His future celestial light, the only time that earthly eyes had yet seen Him in His glory. And, as the artist bent his might upon it, the splendid vision rose; in drawing, grouping, and dramatic power, a work unequalled. It is called the grandest picture ever limner wrought. But, as the last lines were almost done, God called Raphael. And, over his shadowy bier, they hung DIFFERENT DEGREES OF GLORY? 45 this picture; its colours still wet upon the canvas, the last work of that lifeless hand. What a funeral was this — that graceful figure covered with the painter's cloak, the throng of mourners kneeling weeping there; but, over all, the breathing beauty and immortal radiance of that heavenly scene, which showed the lustre of the Transfigured Christ. As Raphael in art, so we in spirit, speech, and life, may delineate the transfiguration of our Lord. And, at our death, the lustre of Christ crowned and regnant shall fall on us, to give each his proper splendour. For, as there is one glory of the sun, another glory of the moon, and another glory of the stars; though many stars may draw their radiance from that one central sun; so Christ's glory shall be chiefest; and each of us will have a proper share, all unlike one another, though we all shall be like Him. CHAPTER III V/HEN WE REACH THE OTHER WORLD, SHALL WE KNOW ONE ANOTHER THERE? "And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven." (Matt. 8; ii). When we, in the other world, have become ce- lestial beings, with ethereal vestments clothed, shall we recognize one another? This world is not our home, but a foreign land through which our journey lies. And, as we hasten onward, we catch from time to time bright glimpses of the pleasant faces by the way; and fain would linger to look upon them long. But the scenes of our inter- course are few and fleeting; then we part. Yet as one who, in some great library, happens to pass an hour sipping sweets from the curious volumes it contains, but then must leave it, gladly would return at leisure, and tarry to exhaust the varied contents of its shelves, so we who in the com- munity of kindred hearts have tasted the pleasures 46 RECOGNITION IN OTHER WORLD? 47 of friendship, but were too soon parted, desire to renew them and continue that companionship. We see the great ones of to-day, conspicuously- uplifted among men; and we would be near them. But their sight we are not permitted to enjoy. We remember the figures who shone in the genera- tions now beneath the sod, and whose radiance il- luminated the pathway of humanity, so that the ages were enlightened by the truth which those great souls have shed. How gladly would we com- mune with them, but time's barriers intervene. And, more than this, when by bereavement closest ties are sundered, and loved ones are called away; how our hearts yearn to recover them some day, and ask mournfully the question, "Will there be in the future state reunion, with full, free, and happy intercourse forever? To which the Scriptures answer that, WHEN WE REACH THE OTHER WORLD, WE SHALL KNOW ONE ANOTHER THERE. Everything in the Bible that bears at all upon this matter, indicates that such will unquestionably be the case. And, even among the more cultivated heathen nations, this doctrine has prevailed. It is sustained by a variety of atguments. I. Heaven is described in the Bible by numer- ous figures, which indisputably imply association and communion. 48 THE UNIVERSE OUR FUTURE EMPIRE. Underlying this fact, there is a profound reason. The conception of a single divine and infinite per- son, Hving in an intelHgent universe composed solely of finite and subordinate beings, which he had himself created, would be something utterly unsatisfactory to a philosophical human mind. The existence of such a God, with no companionship forever but that of his inferiors, would seem a dreary isolation, a hopeless and complete incon- gruity. While the matter would be eternally be- yond our control or influence, the thought of that lonely God must forever fail to satisfy — must for- ever chill both mind and heart. But the God who calls us to adore and serve Him, is an entirely different being. There are three persons in that Trinity, all infinite alike. Each finds high, holy, inefYably satisfactory intercourse with the other two. To all eternity, it is an infinitely social, not a solitary God. The Biblical conception leaves nothing for either mind or heart to desire. But the life of Heaven must reflect the life of this Triune Being who is everywhere supreme. The life of the children must somewhat resemble that which marks the Parent, the Elder Brother, and the Teacher, by whom they are forever moulded. Therefore Heaven is constantly presented under aspects that are suggestive of the most ideal com- panionship. Thus it is a family, a house with ser- vants, a city, a kingdom, a temple with worship- pers. We will consider one of these metaphors — RECOGNITION IN OTHER WORLD? 49 that which presents it as a feast, at which Christ and His followers are all united. For He says, "I appoint unto you a kingdom, * * that ye may eat and drink at my table in my kingdom." (Luke 22; 30). And again, "They shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God." (Luke 13; 29). In all such passages Heaven is portrayed under the image of a banquet. But such festal meetings in the Orient were occasions for the freest social converse. As Master and guests reclined together on the couches around the board, friend met friend w4th genial intimacy. And, from this manner of describing the com- munion of the redeemed, we must at once neces- sarily infer that they have the fullest acquaintance with one another. Nor is it taught by inference alone, but by assurances most direct. For, in an- other place, where this same figure is employed, Christ says to the unbelievers, that they shall not have fellowship with the glorious ones of Heaven, the patriarchs and prophets; but shall be deprived thereof. And their torment is enhanced by this very fact, that they recognize the members of that assembled company, from which- they have been excluded. "There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out." (Luke 13; 50 THE UNIVERSE OUR FUTURE EMPIRE. 28). But, if they can recognize Abraham, Isaac, and Jacob, they may recognize also Reuben, Simeon, Judah, Levi, and the other sons of Jacob. If they can recognize the patriarchs, they can recognize the kings; as David, Solomon, and Jo- siah. If they can recognize the prophets, then also the apostles and evangelists, or any others of the redeemed. If the saints within are recognized by the sinners looking on them from the outer gloom, how shall those saints be strangers to one another ? They are the sons of God. And shall the chil- dren of the divine family meet for ages around their elder brother's throne, uniting voices in His praise, joining efforts in His service, looking a million times upon one another's features, yet with- out recognition? The whole conception of Heaven in the Bible suggests the idea of friend- ship, most familiar intercourse, and most intimate acquaintance. II. That one will know another, is indicated with equal clearness by certain incidents in Holy Writ. For do we not read of that rich man, who was clothed in purple and fine Hnen, faring sumptu- ously; while at his gate a beggar lay, helpless, hungry, and coveting eagerly the rich man's crumbs? By and by both passed from earth, to receive above according to their due. But now their positions were reversed. Dives, as a suf- HECOGNITION IN OTHER WORLD? 51 ferer, lay parching in the flames. While, as he looked up to the happy sphere beyond, he there saw Lazarus, once so lowly, reclining now in Father Abraham's embrace. Even assuming this to be a parable, what does it unmistakably teach about the question we now discuss? Will you say that Lazarus did not know Abraham, or that Abraham did not know Lazarus? Abraham also knew Dives. While Dives recognizes the ac- quaintance of his former days. And both knew Abraham, whom neither had known on earth; and in conversation with whom it seems the pleasure of Lazarus largely lay. (Luke i6; 19-31). There are other things, in no sense parables, but plainest narratives of fact. Do we not read how Samuel died, and Israel buried him in Ramah? So that Saul, who had long profited by Samuel's inspired wisdom, had now no counselor, though the Philistines were swarming up against him; till, looking upon their hosts, he grew afraid. But, enquiring of the Lord, he could get no answer, by dreams, by Urim, or by prophets. Then, disguis- ing himself, he with two companions came to En- dor to the witch by night, and said, "I pray thee, bring me up whomsoever I shall name unto thee." And the woman said, "Whom shall I bring up?" And he said, "Bring me up Samuel." Then she cried with a loud voice. And the king said, "What sawest thou?" And she said, "I see a god com- ing up out of the earth. * * An old man cometh 52 THE UNIVERSE OUR FUTURE EMPIRE. up; and he is covered with a robe." And Saul perceived that it was Samuel. Then the seer told him of his o'ershadowing doom. For Israel should be smitten by the foe, losing both their princes and their king. And Samuel said to Saul, "To- morrow shalt thou and thy sons be with me." And as the seer said, so it was. The morrow, on Mount Gilboa, they died. This is not myth, but inspired history. (R. V. I. Sam. 28; 8-20). It shows that Samuel, now living in the spirit world, is as recog- nizable as he was on earth. Saul knew him. And, on that morrow, when Saul and his sons passed into that spirit land, we must hold that Saul and his sons knew one another. In the above case, one person appears from the spirit world. But, in the next case, two persons come. For it is Christ's Transfiguration. As the disciples looked at the Lord, there appeared with Him Moses and Elijah, each retaining his identity, and recognized by them. Yet 900 years had sped away, since Elijah the reformer went up in his chariot of fire. Of circling centuries twenty-five, since the great lawgiver had looked from the top of Nebo o'er the land he might not enter. Since "The angels of God upturned the sod, And laid the chieftain there." Yet prophet and lawgiver both were known im- mediately, the same characters as on earth. But, RECOGNITION IN OTHER WORLD? 53 if Moses could be recognized, then also Aaron, Caleb, and Joshua. If Elijah could be recognized, then also Elisha, Isaiah, Daniel, or any other saints. This incident on Mount Hermon has a special bearing upon the question we now discuss. Here were three central figures: Jesus — a man in the flesh; Moses — a disembodied spirit, who, on this occasion, appeared in vision, as the angels do; and Elijah — a man who had received his glorified body. These three personalities may be taken as representing the three stages of man's existence; that in the body, that in which the soul is for a season separated from the body, and that in which the soul occupies the body glorified. But these three persons recognize one another, and specially talk together concerning Christ's "decease which he should accomplish at Jerusalem." Thus they prove and illustrate the mysterious possibilities of recognition and communion among the saints of all ages, in the flesh, in the spirit, and in the body glorified; some on earth, some in Heaven. But, progressing, we observe that, HI. From the very constitution of the soul, through all eternity each ransomed spirit must re- tain his individual traits of character, and his iden- tity must be obvious to others. We are by nature intellectual. But, of every intellect, memory is a function. And every man 54 THE UNIVERSE OUR FUTURE EMPIRE. who has a memory, while aware that he is existent now, remembers that he was existent in time past. He is conscious of what is in metaphysics termed his "personal identity." We quote from Dr. Thomas Upham. "The farmer for instance, who looks abroad on his cultivated fields, knows he is the same person who twenty years before entered the forest with an axe on his shoulder, and felled the first tree. The aged soldier who recounts at his fireside the battles of his youth, never doubts that he was himself a witness of those sanguinary scenes." And even thus, through his entire ex- istence, each man is conscious that he retains his individual identity; that, however changed in char- acter, habit and environment, he is the same per- son all his life. The youth knows he is the same person who, a score of years before, sat by his mother's knee. And, as the decades pass, he knows that he, the man mature, is identical with that youth. And finally, when time has bowed him, and he looks back upon his previous course, he knows that tottering infant, stalwart youth, man in manhood's prime, and in the decrepitude of age, all are but successive developments in the life of one particular human being. And now he dies. But does he forget himself in death? Is not his intelligence enlarged? And as his faculties put on strength, will there be no power of recollection? Will he forget who once he was ? Memory, so im- ■RECOGNITION IN OTPIER WORLD? 55 portant in this lower state, will it in that higher sphere be lost? Far from it. Like our other powers, it must be strengthened and intensified. So the individuality of each soul shall come out clearer, stronger, brighter, and more apparent even to that soul itself, than it ever did before. Otherwise there could be no moral obligation or responsibility. No punishrnent could be just, no reward could be righteous. Therefore each soul must remain distinct. Three hundred millions of Buddhists dream that they will ultimately attain the state of Nirvana. This is extinction, or absorp- tion into the deity — a primitive Buddha. Thus their individual souls will be annihilated, or merged in the All-Soul. And the Brahmins dream that they will be absorbed in Brahm. But this is as im- possible for them as for us. There is no Nirvana. Nobody can be absorbed into Buddha or into Brahm. There is no such thing as a divine Buddha. There is no such being as Brahm. There is no such thing as the absorption of one soul into another soul any way. Buddhism and Brahminism may say we shall be merged or lost in universal being. But the Bible says we shall shine like the stars. Each soul is one and indivisible. It cannot lose its personal existence and identity. The distinctive traits of character must become more prominent, marking beyond mistake the individuality of the man. Thus the characteristics and peculiarities of 56 THE UNIVERSE OUR FUTURE EMPIRE. his nature grow more and more conspicuous than ever, compelling recognition. Hence that indi- vidual must be known and understood by his fellow souls. So that we shall be acquainted with one an- other there far better than we ever were on earth. We must argue this much from the native char- acter of our minds. As with Samuel, Moses, and Elijah; so with Laz- arus of Bethany. When he comes back from the other world, he retains his identity. This is evi- dence that he had not lost it in that world. In the Scriptures, dead persons raised from the dead all retain their individuality. For instance, the children raised by Elijah and Elisha; the son of the widow of Nain; the daughter of Jairus, Tabitha (Acts 9; 40), and Eutychus (Acts 20; 9). Evidently they had not lost it by death. "And many bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and appeared unto many." (Matt. 27; 53-54). The language implies that of course they were recognized. Of her who brought the alabaster box of oint- ment, Christ said, "Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her." (Matt. 26; 13). Now she has gone to the City of God. Are we to believe that her identity is lost forever; that she is undistin- guishable and unknown, so that those who seek RECOGNITION IN OTHER WORLD? 57 for her can find her not? No, as she hovers near the throne of Him whom she loved on earth, the bright-eyed celestials look upon her, and say, "Lo ! This is she of Bethany, who poured the ointment on her Saviour's feet, back in the long ago." And just here, to confirm that very reasoning by another argument, comes the language of in- spiration once again. This we will treat as our fourth proof. IV. Christ said, we are to be "as the angels in heaven." (Matt. 12; 25). And the angels know one another. What is revealed about them proves recognition. We have already seen that there are dififerent ranks and orders of angels. This implies that there must be recognition. They have their peculiar names. There is Satan, *'that hath the power of death;" and whom we also variously call Apollyon, Abaddon, Belial, or Beelzebub. Can there be any spiritual intelligence who does not know him? And the angel that ap- pears to Daniel, mentions by name still other evil angels. (Daniel 10; 13). He says, "The prince of the kingdom of Persia withstood me one and twenty days." "Now will I return to fight with the prince of Persia; and when I am gone forth, lo, the prince of Grecia shall come." (v. 20). But, in contrast with the destroyer and his companions, there are loyal spirits equally well known; as the 58 THE UNIVERSE OUR FUTURE EMPIRE. archangel Michael, a chief prince in the celestial armies, who is mentioned repeatedly in other places; and by Daniel, who says that, "at that time shall Michael stand up; and thy people shall be delivered." And there is another, who came to Zacharias before the birth of John the Baptist, and said, "I am Gabriel, that stand in the presence of God." When Manoah asks the name of the angel who appeared to him, the angel said, "Why askest thou thus for my name, seeing it is secret?" (Judges 13; 18). But this is an acknowledgment that he had a name. And these beings, whether worshippers of God or not, know one another. Repeatedly have they met. Once as described by Jude, who says, "Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, 'The Lord rebuke thee.' " (Jude 9). Can we imagine that, while ranged against each other in that strife, these spirits were mutually unac- quainted? But these same beings were arrayed once more against each other. For John says, "There was war in heaven. Michael and his angels fought * * * and the dragon fought and his angels, and prevailed not, neither was their place found any more in heaven." (Rev. 12; 7-8). As those fierce contending spirits struggled in that dire conflict, till Satan was utterly overcome, RECOGNITION IN OTHER WORLD? 59 think you Michael and the Devil did not know each other? And the evil spirits must recognize one another. Of course they know their leader. And the Scrip- ture represents the spirits in the pit as instantly knowing the king of Babylon, when he comes among them. "Hell from beneath is moved from thee, to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from the thrones all the kings of the nations. All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us ? Thy pomp is brought down to the grave, and the noise of thy viols : the worm is spread under thee, and the worms cover thee." (Is. 14; 9-1 1). But, if hell recognizes the king of Babylon, when he enters there, it must, under the same circumstances, recognize Pharaoh, king of Egypt; King Ahab, King Herod, or any other sinful king or commoner. And, if evil spirits recognize one another, surely good spirits must do the same. And all through the descriptions of the other world found in the Book of Revelation, the celestial beings appear as recognizing one another. As they move to and from the throne, meeting continually, conversing of their many common interests, while eternity goes sweeping by; the distinctive traits peculiar to each one being impressed a myriad times on those around, how intimately acquainted will they all be- 60 THE UNIVERSE OUR FUTURE EMPIRE. come ! Their communion must surpass the closest fellowships of earth. But, when we go there, Christ tells us we shall be "as the angels which are in heaven." Therefore we shall enjoy just such privileges, just such intercourse, with all the recog- nitions it must bring. From all this it is evident that even purely spiritual beings must distinguish one another. For the angels have no physical bodies like ours. They are spirits without material forms. Yet among them there is mutual recognition. But as the an- gels take cognizance of one another, and converse among themselves, so our disembodied spirits must do the same. This is further plainly indicated by what Christ said to the dying thief, "To-day shalt thou be with me in paradise." Though their bodies were to be left on earth, between their spirits in the other world there was to be mutual recognition. And these two discarnate spirits must have recognized angels and by them been recognized. V. Another argument is from the revelations of the judgment day. All who have ever lived shall be assembled by the Lord. "Before him shall be gathered all na- tions." (Matt. 25; 32). "The sea gave up the dead which were in it; and death and hell delivered up the dead which were in them." (Rev. 20; 13). The wicked, in abject terror, seek escape, saying, RECOGNITION IN OTHER WORLD? 61 "Hide us from the face of him that sitteth on the throne." (Rev. 6; i6). While behevers are calmly awaiting their reward. But all have most vivid recollections of what they were on earth. "There is nothing covered that shall not be revealed; neither hid that shall not be known." (Luke 12; 2). "And the dead were judged out of those things which were written in the books, according to their works." (Rev. 20; 12). And of him that overcometh, the Master says, "1 will confess his name before my father and before his angels." (Rev. 3; 5). Does not this prove that each one's individuality shall remain, and be most conspicu- ously clear to others ? So each one knows himself far better than he ever did before, and is pro- claimed to all the throng as never had been pos- sible on earth. VI. All the foregoing proofs are confirmed by the manifestation of Christ after His resurrection and reascension. When He had received His glorified body. He appeared continually on earth through forty days; showing that the glorified body has as distinct and unmistakable an existence as the natural body, and is as capable of recognition. Then, after He had reascended to the skies, He returned to earth, and appeared to Saul of Tarsus on the Damascus road. Then he appeared again to the Apostle Paul. (Acts 23; 11). But the body of each one 62 THE UNIVERSE OUR FUTURE EMPIRE. of us will be like that glorified body of Christ; therefore admitting of recognition. The light upon this subject is so full, it is prob- ably the universal belief among Christian scholars that, in the other world, we shall recognize one an- other. It would seem as certain that the saints will know one another in the future life, as it is that they are acquainted with one another here. VII. And there are indications that, in the other world, recognitions will be intuitive. Or, to speak in a more philosophical manner, that dififer- ent persons will be made known to one another by the Spirit of God. We give some circumstances which favour this view. "And the Lord had told Samuel * * * to-morrow about this time I will send unto thee a man out of the land of Benjamin; and thou shalt anoint him to be captain over my people Israel * *. And when Samuel saw Saul, the Lord said unto him, behold the man whom I spake to thee of! this same shall reign over my people." (I. Sam. 9; 15-17). The stranger Saul was by the Spirit of God made known to Samuel. Then, after Saul had been rejected, the Lord said unto Samuel, "Go, I will send thee to Jesse the Beth-lehemite : for I have provided me a king among his sons." Then, one by one, the sons of Jesse, passed before the seer, until there came the youngest, "ruddy, * of a beautiful countenance, and goodly to look to. And the Lord said, arise, RECOGNITION IN OTHER WORLD? 63 anoint him: for this is he." (I. Samuel i6; 1-12). Thus David was by the Spirit of the Lord made known to Samuel. Thus of the New Testament Saul, blinded in Da- mascus, the Lord said to Ananias, "Behold he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight." (Acts 9; 11). Before ever Saul has seen Ananias himself, the Lord has sent to Saul a mental picture of Ananias, and information as to whom that picture repre- sents. Thus Ananias is made known to Saul. In the same manner persons long in the other world may be introduced to us. At the Transfig- uration, how were Moses and Elijah recognized? Neither Jesus, Peter, James, nor John, had ever seen either of them before. But the divine mind (presumably that of Jesus Himself), revealed their identity to the human mind of Jesus; and probably also to the mind of each disciple. Again, all through the Bible, when angels come to human beings, these heavenly visitors seem per- fectly well acquainted with those persons, and often address them by their proper names. For instance, the angel of the Lord that found Hagar, says, "Hagar, Sarah's maid, whence camest thou?" (Gen. 16; 8). The angel addresses Daniel by name, "O Daniel, a man greatly beloved." (Dan. 10; 11). So the angel says, "Joseph, thou son of David, fear not to take unto thee Mary thy wife." 64 THE UNIVERSE OUR FUTURE EMPIRE. (Matt. I ; 20). So Gabriel, who announces the com- ing birth of John, says, "Fear not, Zacharias, for thy prayer is heard; and thy wife Ehsabeth shall bear thee a son, and thou shalt call his name John." (Luke I ; 13). Later foretelling the birth of Christ, Gabriel says, "Fear not, Mary; * * thou shalt * * bring forth a son; and shalt call his name Jesus." (Luke i; 30-31). The devout centurion saw in a vision, "about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius." (Acts 10; 3). Again, to the apostle on shipboard, the angel says, "Fear not, Paul; thou must be brought before Caesar." (Acts 27; 24). These celestials know the identity of the indi- viduals to whom they speak, and all about them. But how do they learn? We must assume that the divine mind tells them the names and circum- stances of these men and women. But, in exactly the same manner, that divine mind may tell us the names, characters, etc., of angels and glorified saints. So that, when we meet them, we shall recognize them at once. Entirely in accordance with the profoundest teachings of Revelation upon this subject, are the words of Tennyson about his departed friend : "Eternal form shall still divide Eternal soul from all beside, And I shall know him when we meet." And I shall knozv him zvhcn we meet. RECOGNITION IN OTHER WORLD? 65 All this is implied in the deep import of the words of Christ, "And I say unto you that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven." (Matt. 8; ii). About every sainted Christian friend, we may repeat those words of the poet. For, not only will there be these private and individual reunions; but there is also to be a public recognition, intro- duction, and presentation of every believer by Christ before the hosts of heaven. "He that over- cometh, the same shall be clothed in white rai- ment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels." (Rev. 3; 5). CHAPTER IV THE IMMORTALITY OF LOVE, AND THE CONTINUA- TION OF CHRISTIAN FRIENDSHIPS IN THE COM- ING LIFE. "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that, where I am, there ye may be also." (John 14; 2-3). As we have already seen, a fundamental element in the Biblical representation of Heaven is that of recognition, reunion and eternal friendship. Those features of earthly social intercourse which are best, brightest, and most beautiful; are all to be idealized, enhanced, and enjoyed forever. Not here, but there, our human affections reach their highest development, power, and glory. For there, in the figurative language of the Master, we are to eat and drink with Christ "and his disciples in his kingdom." There heart knows heart in the truest, tenderest ties that can exist among human beings. How inspiring it is to contemplate 66 LOVE SURVIVING DEATH. 67 THE IMMORTALITY OF LOVE, AND THE CONTINUA- TION OF CHRISTIAN FRIENDSHIPS IN THE COM- ING LIFE. I. The naturalness of love. Love is the most natural exercise of the heart; The Creator designed it to be the original and spontaneous action of the human soul. As much as He made the lungs to breathe, the arms to toil, and the mind to think; so much He made the heart to love. Childhood abounds in fancies and afifections. Our school and college experiences are filled with attachments, and with reveries of romance. All our youthful thoughts are at times coloured by ex- periences of this character. In middle life we may have become more fixed in our affections; may cherish special persons more; may hold passion under more control; but the power of love is often far stronger than it is in youth. And in old age it grows often deeper and more dominant over life. Hate is the hearths abnormal action. How pain- ful are envies, jealousies, and animosities, to the breast wherein they dwell! Like disease, they consume the tissue of the soul, and wear men out. They are marks of an unhealthful state. When the heart no longer loves, it sinks below its health- ful life. The soul that loves not, does not truly live. 68 THE UNIVERSE OUR FUTURE EMPIRE. As many types of activity are necessary to ma- ture the physique; so many kinds of love are requisite to develope the human soul; those for father, mother, brother, sister, spouse, friend, and enemy; but, above all, for God. The only child generally is narrow, from having neither brother nor sister whom to love. He does not acquire the breadth of affection which exists in families where there are many children. A tremendous develop- ment comes through marriage. There is the Italian story of a young man who courted a maiden from interested motives; her father's position and wealth being what attracted most. So he seemed indifferent to the relatives of his beloved. This opened the father's eyes to the youth's real char- acter. For, had he loved her truly, he would have loved her kindred too. So all-embracing a thing is love. The divine ideal was that everybody should love everybody else. Love must exist in the bosom of every holy being; and must go out toward every other being who is holy. For man is to reflect something of the nature of the God in whose image he was made. Each person of the God-head loves the other two, loves angels, loves men, and loves all animated creatures. The strength of affection depends partly upon the worthiness of the person loved; and partly upon the strength of character of the heart that loves. For the former reason, God is calculated LOVE SURVIVING DEATH. 69 to inspire the highest attachment of which man is capable. For the latter reason, the divine love for man is not measured by man's own merit. In that case, God's love would be very slight. It is meas- ured by the strength and infinite capacity of the divine heart to yearn over man. Therefore we may trust it. II. Some influences and effects of love. Love makes the heart to grow larger and mightier. Love for evil does not strengthen; be- cause in reality it is hatred for God. Misdirected affections do not make us strong. But, as running gives power to the deer, as flying makes the eagle strong of wing, as thinking developes the mind of man; so holy loving expands his heart. It refines the nature. It cultivates the sym- pathies, trains sensibilities, is full of hope. Under the influence of love, our spirits grow more beau- tiful. In one family, the faces look harsh and stern. It is evident at a glance that there is much friction in their life. In another household, the ex- pression is entirely different. There is love in the home, and it brings habitual beauty of expression to the countenance. It gives pleasure. It is enjoyable, the most de- lightful activity of the soul. In the Middle Ages, there arose a great school of literature having for its central theme romantic love. The youth of 70 THE UNIVERSE OUR FUTURE EMPIRE. both sexes cling to their affections for one an- other, because there is in them more of pleasure than of pain. Otherwise those hearts would dis- continue loving. We read that, though the lady to whom Washington Irving was tenderly at- tached, died in his youth; his affection for her con- tinued warm and strong even in his later life. The sweetness of the attachment surpassed the sorrow of the separation. And one reason that God is so happy, is that He forever loves. Take all the pleas- ures of human lives, and multiply them by infinity, they cannot equal the pleasure felt by God. Love soothes and refreshes. A weary spirit finds repose in thinking of those it loves. As a soldier pillows his head upon his arm, he rests his heart upon memories of the home circle far away. While wandering in eastern lands, though the stop was only for a day, the author's traveling companion would adorn his table with the picture of wife and children. To that fond father their faces were a perpetual solace. Itself the strongest of all motives, it overcomes all others; ambition, dread of pain, passion for money, and desire to live. It laughs at obstacles, perseveres forever. And it is a motive that compels respect. Love that is sincere, loyal, sensible, and disinterested, makes men regard it as with uncovered heads. When Damon was condemned to death by Diony- LOVE SURVIVING DEATH. 71 sius, tyrant of Syracuse, he asked permission to settle his temporal affairs, while his friend Pythias took his place, ready to suffer in his stead, if he did not return. But Damon came back by the time appointed. So the fidelity of each friend to the other, was thus proved. Well did Dionysius release them both, with the request that their bond of friendship might thereafter also include himself. And what motive could command more pro- found and unreserved reverence than the disinter- ested love of Christ for sinful men? Of all motives, love gives the highest inspira- tion. When a man no longer has those whom he can love, his heart begins to die. Among the Alps about Grindelwald rise the Schreckhorn, the Wet- terhorn, and Eiger. Some years ago, a Swiss phy- sician, with two guides, left Grindelwald, and visited what is called "the Upper Glacier," intend- ing then to cross over to the Lauteraar Glaciers on the other slope, and descend on that other side. The trio were never heard of more. Another party went out to seek them. A guide was let down by a rope 150 feet into crevasse after crevasse in vain. The missing men doubtless had fallen through one of the deep- dark rifts of the glacier, into the stream that was running far be- low, and been borne in beneath the ice, beyond the least hope of discovery. "Perished in the glaciers of Lauteraar," was all that could be said. And the man who, by selfishness or sin, has sunk away 72 THE UNIVERSE OUR FUTURE EMPIRE. from noble loves, has fallen into the crevasses of a moral glacier, in which he will be dwarfed with the frosts and snows of a spiritual death. We knew a Christian man, whose entire family were in their graves. He had lost every relative save those quite distant. He wore crape perpetually. All the sweet human inspirations of his life were gone. But Jacob served for Rachel seven years. And they seemed but a few days for the love he bore her. Then, when he found he had obtained her not, he served yet other seven years. His love for Rachel was so strong. We know not how often Jacob was moved in heart, when he perhaps saw upon the face of Benjamin the look he had loved upon Rachel's face. Or how often he came to gaze upon her tomb. In the frosty morning, you ride from Jerusalem by the Joppa gate, south on the Bethlehem road about four miles. There, on the east side of the way, is the tomb of Rachel. There, 1729 years before Christ, she was laid away to rest. There, over thirty-six centuries ago, Jacob bowed down and wept for the wife of his youth. You rein up, and uncover. Your eyes moisten in sympathetic grief. That love is im- mortal in the memory of the world. The greatest and the most memorable deeds of human history, have probably been wrought with love as in some way the incentive that impelled them. Love for parent, spouse, friend, child, family, enemy, for LOVE SURVIVING DEATH. 73 country, and for God — these are the truest inspira- tions known to man. In a truly great nature, this is the noblest main- spring of action. Only when a man loves, does he rise toward that highest plane of life which God designed for him. The greatest inspiration that comes from any love, is that which flows from love for God. This has an eternal power, and grows on forever and forever. And, in the divine nature, the great motive exhibited is love. This is the chief impulse in the heart of each member of the Holy Trinity, Each has revealed that love as the ground motive and characteristic of his soul. III. True love is immortal. This exercise, which is so natural, healthful, sweet, strong and tender in its inspiration, shall last forever. Then here at once the question rises, "If so, when we enter the other world, and find that some of those we loved are never to be there, how can we be happy?" In this present life, the fact that cherished friends have been taken away forever, is not per- mitted by God to overwhelm believers. And the just fate of the wicked should not be allowed to destroy the happiness of the righteous. That even members of our own families are lost, does not prevent us from proceeding upon life's way. God so sustains His children that these things are en- 1i THE UNIVERSE OUR FUTURE EMPIRE. durable even in our present state, without those greater delights which soon are coming in the heavenly life. Again there may be the warmest devotion be- tween two souls. But let distance separate them, and long time fly by. Their affections will be chilled. The glowing ardor of former years is but a thing of memory. Thus we shall outgrow our yearnings for the lost ones who have vanished from our sight. And, in the lapse of the coming life, the longest friendships of earth will seem but momentary as contrasted with those ages that are to follow. An attachment which may have lasted through all our pilgrimage below, will in those cycles of the hereafter be like a momentary inter- view with some stranger on the street. But further. The individuality of the lost will be entirely changed. No longer are they the same. Here was an accomplished young man, lovable and beloved. But now he has become old, bloated by debauchery, disfigured by disease and vice, loath- some in person, and fiendish In disposition. His early companions would not know him. They could not love him. They would shrink from him with horror and revulsion. And It shall be thus with the lost. Such changes have passed o'er them, there Is nothing which former friends can now note as familiar. Nothing which can by any possibility be loved. Where once was love, can now be but disgust and loathing. LOVE SURVIVING DEATH. tS Moreover in our heavenly life there will come such views of God's righteousness, that, in all His judgments we shall perfectly concur. His justice is as wonderful as His mercy. And we shall realize that it is wisest, best, and necessary that He should deal with the wicked as He does. We shall be like the spirits in Revelation. (Chap. i6; 5-7). For, when God sends judgment upon sinners, one angel says, "Thou art righteous, O Lord, which art, and wast, and shall be, because thou hast judged thus." And another out of the altar says, "Even so, Lord God Almighty, true and right- eous are thy judgments." We shall be in perfect sympathy with all He does. Then there is the comfort He bestows, with ob- livion of every sorrow. "He shall wipe away all tears from their eyes." Those old attachments all give place to highest, holiest love. And this can never die. Unholiness in the person loved, must tend to dampen the affection. Unholiness in the heart that loves, must tend to vitiate the love. Unholy souls shall lose at last all lovableness, and all power to love. These are taken away from sinners. In their coming life, they shall have no objects that are worthy of any human love. And the soul is so debased that true and healthful love can never- more be known. Hell is the home of hate. The truest type of mutual love seems to imply holiness in the person loved, and in the person 76 THE UNIVERSE OUR FUTURE EMPIRE. loving. The highest reciprocal afifection can exist only between two hearts, both of whom love God. Rachel was a worshipper of God. Jacob was try- ing to be holy. There was the love between Jona- than and David, which lasted on David's side for two generations, and was proved by what David did for the family of Jonathan, after their father had been long dead. But both David and Jona- than were worshippers of God. Love must be immortal. Because the soul is immortal, and love is the natural action of sanctified and holy souls. We shall be transfigured into the spiritual likeness of Christ. So there will be great increase of our power to love. The heart will have unlimited capacity for loving. Our love will be spontaneous. We shall love all whom God and Christ love; otherwise we cannot truly love Christ and God. Everybody will be lovable. "We all, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory." We shall be like Christ in loveliness. Our friends there will be more winning and lovable than ever here on earth. We cannot help loving them. Of love at first sight there will be many cases. We all shall be members of the body of Christ. Hence will love one another. Everybody will love everybody else. LOVE SURVIVING DEATH. 77 We see the course that Jesus takes. Having risen from the dead, and entered upon His glori- fied life, He goes straight back to His former earthly friends; the Apostles, Mary, Salome, the ministering women, and others. These, who were beloved by Him before, are equally cherished by Him now. In this eternal love which there prevails, we surely shall find preserved all the special types of aftection that were dear to us on earth. First. Usually the primal earthly love of which we have knowledge, is that from the parent. And usually the first love we exercise, is that for the parent. But this love between parent and child must certainly go on above. The relation between Christian parents and Christian children is eternal. "Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven." From the manner in which these patriarchs are mentioned, evidently there are among them the closest ties. Surely Abraham loves Isaac, Isaac loves Jacob, and Jacob loves his twelve sons. All that is certain. But with the patriarchs are of course their wives, Sarah, Rebekah, and Rachel, all sitting down in the kingdom of God. Sarah loves Isaac, Rebekah loves Jacob, and Rachel loves her children. On earth, the devotion of these mothers to their sons was very probably stronger, more self-sacrificing 78 THE UNIVERSE OUR FUTURE EMPIRE. and self-forgetful than the love of the fathers for those sons. If the love of the father for his son is preserved in the other world, much more must the love of the mother for that son be continued. But the Scripture obviously indicates that Isaac loves his father Abraham. Then he must also love his mother Sarah. Jacob loves Isaac, and he must also love his mother Rebekah. The twelve sons of Jacob must love him. And each son must love his own mother. Jacob also loves his daugh- ter Dinah, and loves his daughters-in-law. And, in turn, these must love their parents. So David says of his departed child, "I shall go to him, but he shall not return to me." (II. Sam. 12; 23). Plainly he expects the love between himself and his child to continue in the other world. So with Hannah and Samuel. They must love each other in the heavenly life. So Lois, Eunice, and Tim- othy must love one another. Remember how the great, tender, yearning heart of Monica, followed her son through the early years of his dissipation, doubt, and rejection of God. How she clung to him, prayed for him, wept over him; until at last she saw him launched on his illustrious career. Then she entered the celestial world. Can we conceive such a thing as that she is now indifferent to him, and no longer loves him there? And consider St. Augustine's own great, passionate, devoted nature; and the anguish which he suffered, when she was taken LOVE SURVIVING DEATH. 79 from him; his life-long, loving remembrance of her and of her prayers. But now these two spirits, mother and son, are in the other world, it is in- conceivable that the tie between them should be parted. We must think of it as stronger than it ever was before. Or take any other Christian mother, who has brooded over her children, taught them, prayed for them, and clung to them, until at last she has brought them into the kingdom of Christ. And now they all have entered the heavenly life. We are constrained to believe, from the very nature of the hearts of a Christian mother and her sanctified children, they all must love one another in that other world. But so with any Christian father and Christian child. They also must love each other. That a child, brought to salvation by his mother and father, should in the future life regard these parents with indifference, is an idea the mind in- stantly rejects. It is beyond credence. When the daughter of Cicero died, her grief- stricken father retired to his villa, to comfort his bursting heart, if possible, with the sayings of phi- losophy. Witness the intolerable agony in the soul of that great man, who had no light from the gospel. Suppose such a nature is brought to a knowledge of salvation, and received into the world of light, there to meet his daughter, who also has been saved; would he not feel a special attachment to her, and love for her? And, if the 80 THE UNIVERSE OUR FUTURE EMPIRE. daughter had a nature Hke her father's, would she not with reciprocal affection love him ? A young mother holds upon her knee the little lifeless form of her only child. It is arrayed for burial. She shall hear no more the little voice that cooed and crowed. She is soon to take her last look at the cherub face, which dimpled once with smiles. Her heart is crushed. But there is hope for her. She and her child are to meet again. She may say, as did David of his little boy, "I shall go to him; but he shall not return to me." Surely he loves her. Once, when Henry Ward Beecher's congrega- tion had assembled for their mid-week worship, he asked them to join with him in giving thanks to God, because, in answer to his prayers, all of his children had been brought into the kingdom of Christ. But, when he entered the Unseen Holy, did he instantly become indifferent to those chil- dren over whom he had prayed so many years? And, when they have all entered into life, will they have no special affection for their father? Such a thing is scarce conceivable. Second. Usually the next love that rises in the human breast, is that for brother or sister. Consider the twelve patriarchs and their sister Dinah. Surely in their maturer years there must have been strong attachment among them. It is not conceivable that, in the future life, these at- LOVE SURVIVING DEATH. 81 tachments do not continue. As the children there must love their parents, so also one another. An- drew and Peter were brothers by blood, and broth- ers in the apostleship. So were James and John. But those brothers must now stand in relations of peculiar nearness to the Saviour in the other world. What reason can possibly be suggested for the view that, though they loved each other on earth, while not absolutely holy, now, in the state of perfect holiness, they do not love each other ? Lazarus, having been raised from the dead, goes straight back to his home, to his sisters Mary and Martha. The old loves are strong within him as before. Jesus said, "Whosoever shall do the will of God, the same is my brother, and my sister, and mother." (Mark 3; 35). But these are inde- structible relations. They imply indestructible ties. When a person who on earth did the will of God has become a glorified saint; he is still brother and sister and mother of Jesus. Of course Jesus loves him — brother, sister and mother. But, as Jesus was the ideal man on earth, so He is the ideal man in Heaven. And all who are like Jesus in the other world love their brothers, sisters and mothers. Third. Then comes the love of friend for friend. From the very nature of the human heart, it is impelled to select some individual or individuals upon whom to lavish special affection. While it 82 THE UNIVERSE OUR FUTURE EMPIRE. may love all, it cannot love all equally. Even Jesus did not love all alike. Though He was no re- specter of persons, He had a disciple whom He particularly loved. He does not love all alike in the other world. There are degrees of glory, honour and love. Everything points toward the existence of special attachments and friendships in the skies. The fact already noted that Heaven is so fre- quently figured under the image of a continued banquet, would seem to unmistakably imply that saints shall hereafter enjoy in Heaven relations to some extent resembhng the special intimacies of earth. "Abraham, Isaac, Jacob, and all the prophets." Then Elijah and Elisha among them. Friends on earth, they must be friends in Heaven. David and Jonathan are there. All the apostles are there. But there were special friendships among them; also between them and other be- lievers, as between Paul and Silas, Peter and Mark, Paul and Timothy. It seems impossible that these friendships should not be continued among them in Heaven. Lazarus, the former beggar, is now in the bosom of Abraham. There must be between them a ten- der tie. There were those whom Jesus loved as friends on earth; as John, Peter, and the other apostles; Lazarus of Bethany, his sisters Mary and Martha; also others. Having by resurrection en- tered His glorified state, He returns at once to LOVE SURVIVING DEATH. 83 these former friends. The tie between Him and them is abiding still. They, entering their glori- fied state, must have for Him greater affection than before. These friendships certainly are eter- nal. Hence Christian friendships become peculiarly sacred. Because they have promise of the life that now is, and that which is to come. As we dream about their continuance in the other world, how pleasant to think that they will there be purified from their present rudeness and faults. Hence, in the light of the Christian faith, the duties and joys of friendship here become more exalted and glorified. Fourth. But stronger than all these preceding ties, is that of the conjugal relation. A man shall leave his father and his mother, and shall cleave unto his wife. To be sure, in Heaven they neither marry nor are given in marriage. This means simply that there is no increase by births, even as there is no decrease by deaths. But it does not imply that the present bonds of attachment do not remain. It is never intimated that the affection between husband and wife will ever become extinct. The loving hearts vowed to each other that their mu- tual fidelity should be eternal. And we do not know a single evidence that the conjugal affection, so sweet and strong on earth, is not active in the 84 THE UNIVERSE OUR FUTURE EMPIRE. other world. "Many waters cannot quench love, neither can the floods drown it." Of course there may come in human Hfe more than one marital re- lation. Of the various possibilities in this respect we cannot follow each one in detail. We only de- velope the general principle in its simplicity. Consider Adam and Eve. Can they ever be- come oblivious of the union which existed between them on earth? Will they ever be estranged from each other in feeling? We cannot believe it. They twain are one flesh. What God hath joined to- gether, the transient separation by death cannot put asunder. In the land beside the Nile, where the palaces of the Pharaohs rise with stately majesty, an old man lies a dying. Old faces look upon him, old forms go trooping past. Spirits from the unseen world are hovering near. It is the patriarch Jacob, who has achieved the greater name of Israel — "Warrior Prince of God." By inspiration he be- holds the events that are to be, and utters predic- tions of the future. But amid his dreams of gen- erations yet to come, rise memories of years long gone. Toward the wife of his youth, whom he now is soon to meet, his heart turns with unspeak- able affection. It is filled with tender memories of her. "As for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come to Ephrath; and I buried her there in the way to Ephrath; the LOVE SURVIVING DEATH. 85 same is Bethlehem." (Gen. 48; 7). A little later, when he and Rachel met, did he no longer care for her who had been the idol of his Hfe? He loved Rachel more than he loved his father and his mother. But that love for Isaac is still domi- nating Jacob's heart in the other world. Then why should not his love for Rachel be even stronger still within him? Imagine any Christian couple, who have walked together fifty years, then died together, and en- tered the New Jerusalem. Is it possible there will be an entire ceasing of afifection? From the natural constitution of the heart, there must be attachment between them still. In the hour of bereavement, how strong the tie is often shown to be ! When the wife of John Stuart Mill was taken from him, it is said that he moved to apart- ments whence he could overlook her grave. His heart was there where his loved one lay. While his life lasted here on earth, his attachment could not die. Yet we do not know that he had any hope of reunion beyond the sepulchre. But, to the Christian, the open grave of the be- liever is a window into heaven. Have we not read that, when Bunsen was passing up from earth, he expressed to his wife these sentiments, "We have loved, we love now, we shall love forever." So on his tomb they wrote those thoughts in Latin, "Amavimus, Amamus, Amabimus." 86 THE UNIVERSE OUR FUTURE EMPIRE. Robert Browning, after his wife's departure, wrote thus: — "Of a sudden the worst turns the best to the brave, The black minutes all end. And the elements' rage, the fiend-voices that rave Shall dwindle, shall blend. Shall change, shall become first peace, then a joy, Then light, then thy breast. O soul of my soul! I shall clasp thee again. And with God be the rest." Jonathan Edwards, before he passed from earth, declared to his wife that there must be reunion in the other world, and their attachment must be eternal. Scholar, poet, and theologian, thus they affirm their faith that conjugal love shall abide beyond the tomb. Christian souls who have loved here, shall meet and love each other there. To their enjoyment yonder, interruptions shall never come. The af- fection of the husband for the wife shall still con- tinue. The affection of the wife for her husband, which is apt to be truer and holier than his for her, shall still live on in Heaven. Christ loves the Church as the bridegroom loves the bride. But this affection between Him and the Church is an everlasting one. And here would seem to be another argument, implying that the love between LOVE SURVIVING DEATH. St the husband and the wife shall go on forever there. For what e'er can estrange two kindred hearts ? Fifth. But, in the life of the other world, there must be a general blending of all these loves. Many different kinds of afifection must exist to- gether. In the very conception of human life, there is the idea of solidarity, with interlacing and interweaving of attachments, community of inter- ests, innumerable multiplicity of ties and bonds. Without these human life can scarce exist at all. But, from the very nature of man, in Heaven this must be inevitable to a still greater extent. There is the unity, the strong-woven texture of an infi- nite family, with all family loves and ties. When Christ says His purpose is, "that ye may eat and drink at my table in my kingdom," the idea is that .of a great and constant family re- union. Christ prays for His disciples, "that they may be one, as we are" (John 17; 11); "as thou Father art in me, and I in them, that they also may be one in us" (v. 21); "that they may be one, even as we are one" (22). Without at present discussing the other aspects in which God and Christ are one, we must admit that they certainly are one in love and affection. Therefore Christ's disciples must be one in the same way. "Whosoever shall do the will of my Father * * the same is my brother, and sister, and mother." 88 THE UNIVERSE OUR FUTURE EMPIRE. (Matt. 12; 50). But all Christians are trying to do the will of His Father. Therefore all saints sustain to Him the relation which would be repre- sented by a union of the relations of brother, sis- ter, and mother. But, if all are brothers and sis- ters of Christ, of course they are brothers and sis- ters of one another, and children of God. All who love Christ, the great head of the Church, must love the glorified Church, which is His body. All pure and holy relationships, so far as afifec-- tion and attachment go, must continue in the other world. If we are in Christ, all the great loves of our lives will there be glorified on the very largest scale. God said to Noah, "Come thou and all thy house into the ark." (Gen. 7; i). He calls the entire family, with all their relations to one an- other. But this involved a preservation of the at- tachment, loves, and friendships of that family. And when Noah's family enter Heaven, it must be just the same. When Abraham, Isaac, and Jacob, sit down in the kingdom; here are three generations represented, with all their domestic ties. But, if these three generations are there, then the Twelve Tribes of Israel, with many branches and many generations. But, among them, a great variety of strong and precious af- filiations must continue in that other world. And these must live forever. Then likewise all na- tions, tribes, and tongues, with their affections LOVE SURVIVING DEATH. 89 and attachments. The heavenly congregations of the saints are one great household, all knit to- gether by innumerable sweet and holy bonds. In Christian hearts, the mighty attachments are all to be conserved. With voices that echo to the music of the brook, these great loves seem to sing, "The years may come, the years may go, But we go on forever." As the believer stands in the other world, a group of joyous figures move before him, like birds of the air. "My children there I see." A seraph goes sweeping by, and turns her face to- ward his. "That is my wife." He hears a voice as of archangel singing. "My father's voice I hear. Oh how I love them all!" Sixth. But all these loves must be subordinate to that for Christ. We cannot love any finite being so much as we love Him. The supreme allegiance of heart and afifection must be to Him. And that must far exceed all other loves. "He that loveth father or mother more than me, is not worthy of me; he that loveth son or daughter more than me, is not worthy of me." And our future love for Christ must surpass any devotion to Him which we felt on earth; for we shall be altogether holy then. Love may be a principle here, but 90 THE UNIVERSE OUR FUTURE EMPIRE. there it may be a passion. No longer from a sense of duty, but from irresistible impulses of de- light and adoration. Probably the greatest affection possible to hu- man life, will not be known until we see Christ in His glory. Then we shall know what it is to love. He will inspire us with the highest passion of which the finite mind is capable. We shall love as much as it is possible for created souls to love. And we shall love thus forever. In Ezekiel's vision, the cherubim who ministered before the Son of God "ran and returned as the appearance of a flash of lightning." (Ezek. i ; 14). This is partly expressive of their executiveness; but per- haps also partly indicative of the attractiveness of Christ; the ineffable beauty, magnetism, and love- liness, which made them, when absent, hasten to seek again His presence. And as many brooks are merged at last in the glory of the sea, so doubtless all other loves shall somehow seem to be but preparatory to and promotive of this love for Christ. And our ability to love shall grow and grow forever. The heart shall have unlimited develop- ment in the power of loving. Its ranges of affec- tion shall forevermore increase. There shall be vast depths of feehng, tremendous heights, and wonderful outgoings. These shall become more and more like those in the heart of God. Our ability to take delight in love, with all its power, LOVE SURVIVING DEATH. 91 revelations, and inspirations, must forevermore wax mightier. Think of the pleasure God takes in loving! But our pleasure may approximate to His. And we shall be happier in our love for Him than in all other loves. As our love for one another, and our love for Father, Son, and Spirit, grows more and more intense and joyous, it shall be more and more like the eternal, indestructible, infinite afifection among the three Persons in the Godhead. For there is the ideal relation, perfect in harmony, in love, and in delight. The Sacred Three love one another with the highest and most perfect love conceivable by minds human or divine. And they love thus forever. But our love must reflect something of that which exists in the holy, loving, and blended Three. PART SECOND THE ENTIRE UNIVERSE THE CHRISTIAN'S FU- TURE EMPIRE. OR TRANSCENDENT PHYSICAL. POWERS, PRIVILEGES, AND POSSIBILITIES OF THE COMING LIFE. THE UNIVERSE OUR FUTURE EMPIRE. 93 PART SECOND As an intelligent believer advances in his Chris- tian career, his thoughts turn more and more upon what is to develope in that larger existence beyond the grave. We contemplate with increas- ing interest its approaching social intercourse; its companionships with one another, and with God. And, regarding this subject, the Bible reveals some things in a very plain way. But the suggestiveness of inspiration concern- ing our heavenly existence is by no means limited to those more obvious doctrines about which the leading sects of the Christian world are generally agreed. There are in Scripture other things which have not yet been generally interpreted as throwing any special light upon our prospects and activities in the celestial state; yet which, as we believe, are strikingly significant regarding them; their import most profound and fascinating. So we will now study THE BIBLICAL TEACHING THAT THE CHILDREN OF GOD ARE TO INHERIT ALL HIS ILLIMITABLE EM- PIRES; OR, THE TRANSCENDENT PHYSICAL POWERS, PRIVILEGES, AND POSSIBILITIES OF THE COM- ING LIFE. CHAPTER V THE SCENE OF OUR FUTURE EXISTENCE CANNOT BE RESTRICTED TO THE CITY OF GOD Earth is God's foot-stool. Heaven is His throne. (Is. 66; i. Acts 7; 49). But His kingdom is the universe. And to this there is no limit. The reasoning of the ancient Lucretius that space is infinite, would seem to be conclusive. He argues thus. Either space is infinite, or it is finite. Conceive it to be finite. At any point upon its bound, suppose a man standing with bow and arrow in his hand, and trying to shoot an arrow beyond the frontiers of space. If the arrow goes beyond, there's space beyond. We have not yet reached the bound. If the arrow does not go be- yond the limit, then something impedes it. That something occupies space. So still we have not reached the bound. And, wherever space may be imagined to have a limit, there, by that bow-and- arrow argument, it may be shown that no bound of space has yet been reached. Therefore space is infinite. It is impossible even to conceive of a limit to 94 FUTURE NOT RESTRICTED TO HEAVEN. 95 space in any direction whatever. The idea is un- thinkable. For, in every attempt even to imagine such Hmitation, the mind is forced immediately to admit that, outside the imagined limit, there must be more space. And the Scriptures seem indirectly to confirm the conclusion of Lucretius. "Thus saith the Lord, if Heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast ofif all the seed of Israel for all that they have done, saith the Lord." (Jer. 31; 37). What strong emphasis, in the double attestation with — "Thus saith the Lord!" The foundations of the earth are the hosts of stars, which, by the bands of gravitation, hold earth along its course. But, all through the Bible, it is plainly taught that God never will cast off all the seed of Israel. Hence the inference is that we never can search out all the armies of the stars; and that Heaven above never can be measured. We do not afifirm that, throughout all this un- thinkable extent, there is an organized cosmos; such as we see about us. Of that we do not know. But, so far as human ken has been able to explore, that organized universe extends. And the space in which it exists, can never meet a limit. Could we fly with the speed of the lightning throughout eternity, we should traverse but a portion of God's empire; we should find no bound to space. Casually taking from the table of a scholar a 96 THE UNIVERSE OUR FUTURE EMPIRE. recent publication, we read as follows : — "The stars have unfolded their secret majesty. And, in- stead of proving to be tiny balls of light, have been resolved into galaxies of ordered worlds, in the midst of which our immense solar system is lost Hke a dew-drop on a landscape. Every step forward in astronomical science has increased this sense of amplitude, till the human imagination is quite powerless to take it in. If we think we have mastered the idea, it is only because we have practically ceased to think about it. Beyond the utmost reach of our imaginative grasp, this vista of the physical universe stretches out on all hands, and when we have allowed our minds to fly out along the pathways which lie open to our inspec- tion every starry night, till we can do no more, we are oppressed by the thought that, even then, we have scarcely begun to realize the scope of the stupendous vision. This enlargement of the old parochial astronomy into the splendid outlook of the present day, has had a serious efifect on re- ligious thought, by emphasizing the limitation of our earthly habitation, and has brought home to the human soul a crushing sense of its insignifi- cance." To the above description, there are many others similar. But they all fall short. For space is infinite. And wherever space is, there is God. Now, through how much of this world of space will we be allowed to move, in our communion with God and with one another? FUTURE NOT RESTRICTED TO HEAVEN. 97 The Bible seems to indicate that there is a place in which God specially manifests himself. And this men call Heaven. We reverently accept and cherish the orthodox view of Heaven, in all its fullness. We believe it is based upon indisput- able utterances of the Word. But is our coming life to be limited to that one special place? Or to any special sphere? Would that satisfy us? You answer, "Did not the Psalm- ist say, 'I shall be satisfied, when I awaken with thy Hkeness?'" (Ps. 17; 15). Yes. Satisfied spiritually. There shall be holiness somewhat like that of God. And this shall in a measure satisfy. But we are intellectual. And we must have in- telligence more like His, to satisfy the soul. Is He satisfied with any city, even the New Jeru- salem? Is the range of His thought and action confined to this? Then, with profound reverence we say it, in time even the New Jerusalem must fail to satisfy the intellectual longings of glorified saints. Their thoughts must go out in an effort to follow the thoughts and activities of God. If we were confined to a paradise here, or on any one sphere elsewhere, there by and by must come a sense of everlasting restriction and repression. From such a conception of Heaven, the heart revolts, the intellect forever struggles to break away. We should be like prisoners upon some rock amid the seas, which the ships pass by, but come not nigh; while along the horizon are seen 98 THE UNIVERSE OUR FUTURE EMPIRE. summits of mountains upon continents which must be by us forever unexplored. Though the Hebrews possessed Jerusalem and other cities, in the land of promise, they were not obliged to stay therein, but could go forth to the entire country round, or even to foreign lands. And the Biblical description of the heavenly city by no means precludes the idea that the citizens thereof may go out at will. "The gates thereof shall not be shut at all by day; for there shall be no night there." (Rev. 21; 25). While the na- tions of the redeemed go in, it is nowhere taught that they never can go out. Through the endless aeons of the future, as we look upon yon starry hosts, see them in glorious play, ablaze with evidences of intelligence and power, is any fuller knowledge of them to be for- ever beyond our reach? Is our eternity to be passed on one single spot, with privileges curtailed forever? Is that state to be a hopeless confine- ment? Is glorified man to be like an insect en- dowed with immortal life, but required to spend it on a grain of sand suspended in mid air, in ever^ lasting isolation? No. To assume that the New Jerusalem is a city alone, with no outlying background of country, no forests, fields, or hills, which we may visit; seems quite incongruous. Indeed such an idea is almost unthinkable. Heaven is not a hmited sphere, on which our FUTURE NOT RESTRICTED TO HEAVEN. 99 lives must end; and by which all their possibili- ties are measured. It is but the place where they begin. It is the centre whence they spring. It is the metropolis from which we are to journey toward every quarter. We believe there is no por- tion of the universe which the child of God may not explore. In every kingdom of space, as far as God himself can go, so far may His children fly. There are many respects in which the privilege of roaming through the cosmos, would yield peace, pleasure, and profit, to immortal man. So we now will note SOME REASONS WHY WE MUST DESIRE TO RANGE THROUGHOUT THE UNIVERSE. I. Consider merely man's love for beauty — his aesthetic instincts, which are a fundamental ele- ment in the human soul. For instance, observe the vegetable kingdom, and the things connected with it. You havo viewed the stately grandeur of the giant Sequoias in the Mariposa Forest, their majestic heights ris- ing three hundred feet in air. You perchance have looked upon Orizaba with its coffee groves, its orange and banana trees, so many flowers, so many fruits. What a startling variety and pro- fusion! In the breast of him who beholds them for the first time, they cause an indescribable thrill. Above that Mexican land, you perhaps have 100 THE UNIVERSE OUR FUTURE EMPIRE. climbed some height Hke Popocatapetl. Have be- held thence a sunrise which pen and pencil to- gether could not portray. And, as the great vol- canoes, Istaccihuatl, Orizaba, and Malinchi, came out in splendour upon the horizon; you saw the set- ting which God gave those preceding pictures of tropical luxuriance. And, if there are other such flowers, fruits, forests, and scenes in other worlds, your eyes would fain behold them. You have seen in animated nature the flash of the trout, the grace of the deer, the variegated beauty of flying fowl, the mighty movement of leviathan. You have looked upon inorganic things; as the sea, its wreathed smiles, its wrath of storms — when the sun fled far away, nor dared to show his face. You have wandered in the National Park of Wyoming. Watched the dance and play of its geysers, small and great; its bubbling caul- drons of color, fitly called "the paint pots," in which the Almighty shows the processes of mixing the tints and hues which are so striking there. You have studied its unique marvels, un- paralleled in any other portion of the globe. While the Teton Mountains rise like spectral forms upon the far horizon. You hear the foreign traveller, who has been there many times, say that with each visit the interest rather grows than wanes. You coast along the Alaskan straits, channels, bays, and sounds, in the shadow of Alaska's PtJTURE NOT RESTRICTED TO HEAVEN. 101 forest-mantled hills. Look upon the Muir Glacier. Hear the crash and boom of its ever-moving ice fields; as, through a stream a thousand feet in depth, and a mile in width, they pour their masses into Glacier Bay. Over that frozen Niagara of the North, you see the icebergs plunge and tum- ble, and dive and wallow; till, at their tempesting of the waters, your steamer, a quarter of a mile away, is tossing like a leaf. While, above the scene, Mounts Perouse and Crillon shoot up over 15,000 feet in air. You have witnessed the glories of the Aurora on an Arctic night, as the Northern Lights shine and play with magnificence surpassing any ever wrought by man. Now purest white, then all colours of the rainbow. Next a corona all ablaze with splendour. Sometimes a mountain of ef- fulgence. Then from one side great auroral flushes, like mighty armies, sweep across the sky to beat upon that mountain's crests. Then from the other side they come. Your shadow thrown now toward the left, now toward the right. Sometimes a wonderful canopy is hung across the zenith. From it shoot down columns, iris- coloured, which seem to rest upon the snowy waste around you, or on far-distant shores. Says an- other, "Often have I seen a cloud of light flash swiftly across these ever-changing bars, with a re- semblance so natural to that of a hand across the strings of a harp, that I have suddenly stopped 102 THE UNIVERSE OUR FUTURE EMPIRE. to listen * * * amid the death-like silence."* You feel that, despite the bitter cold, you must rever- ently uncover. And this changing kaleidoscopic display continues all night long. Each landscape has a beauty of its own. You can hardly tell whether tropical, temperate, or Arc- tic scenery is most wonderful and amazing. But have you seen all that God can do in pro- ducing beauty of flora and fauna, of garden and of wild wood, of main and of mountain, as He ex- hibits His love for the beautiful? Have you seen all that you desire to see? Even in the space of an ordinary life here, there often comes a time when some busy traveller has beheld about all there is on earth that is worth visiting. How irksome would be the thought of spending eternity on this globe, or on any other single sphere ! For there would dawn a day when we would have explored every nook and corner of it. And there would be scarce any possibihty of discovering new beauties. Does the artist feel that, having looked upon one or two masterpieces, he can be therewith con- tent, desiring nothing more? Why then must the aesthetic soul, filled with a greater love for beauty, now that soul has been redeemed, be forever limited to the beauties of a single world? 2. Next consider what is higher and more im- * Dr. Egerton R. Young, "Indian Wigwams and Camp-Fires," Introduction. FUTURE NOT RESTRICTED TO HEAVEN. 103 portunate — thirst for knowledge of a scientific sort. In the mineral kingdom, with all that it may reveal. So in the vegetable kingdom, past and present. Is the botanist satisfied to examine two or three species of fossil plants, when there are about 10,000 in all? Two or three specimens of flowers now growing; when there are upon earth about 400,000, (a) of which less than 200,000 have been described? (b) Does he desire no further exhibition of God's creative power in vegetation? But are we to believe that the 10,000 species of plants of the palaeozoic ages, and the 400,000 species now actually living, are all that God could ever make? And can the botanist be content forever with these species here upon the globe, when there may be uncounted numbers of other forms of vegetable life throughout God's universe? Is the naturalist satisfied with examining four or five rudimentary species of animal structure, while the great animal kingdom is to him un- known? He desires to know it all. And are we to suppose the 50,000 species of fossil creatures, and the 350,000 species of animals at present liv- ing, (c) are all God has ever made ? Not to men- tion the 3,000 species of fossil insects; the 200,000- (a) Succordo. Quoted by Charles E. Bessey, In Johnson's Cyclo- pedia, Vol. VIII, page 454. 1896. (b) Lester F. Ward. In Johnson's Cyclopedia, Vol. VIII, pago 454. 1896. (c) International Cyclopedia. Vol. IV, page 699. 1903. 104 THE UNIVERSE OUR FUTURE EMPIRE. 300,000 species of insects known to be now living, and the total of 1,000,000 species believed to be in existence, (d). Are we to be limited to what there may be of animal life on a single sphere, and not permitted to study what God may have created elsewhere? Especially when, in the material uni- verse, the most amazing evidences and illustra- tions of design, of adaptation of means to ends, of which we have any knowledge, are believed to be found in the animal world? Or remember that crowning science — theology, so far as it is taught in nature. Everywhere about us are proofs of a divine presence. Three things are necessary to constitute personality : mind, will, and heart. When these three are found combined, there is a person. In the countless amazing evidences of wisdom, far-sighted purpose, wonderful comprehensiveness of relations and correlations, displayed on every hand, we see intelHgence — an Infinite Mind. In the code upon code of laws in nature, ruHng every known thing, organic and inorganic, from the polyp to the archangel, the atom to the planet, unchangeable and forever operative, we see the outworking of constant and mighty voHtions — an Infinite Will. So the divine love is variously and forever shown. In the adaptation of the structure of each and every animal to the climate and conditions (d) Alpheus S. Packard. In Encyclopedia Americana. VoL IX, Article Insects. 1904. FUTURE NOT RESTRICTED TO HEAVEN. 105 under which that animal must live. In the vision, hearing, and other senses; the means for locomo- tion, for defense, and for attack, given to different creatures. In the fact, said to be established, that science has never yet discovered anywhere an or- gan whose object is to cause pain merely for the sake of pain. In the provision of proper food for each and every species of living things, animal- cule, fish, beast, bird, and man. In the instinct within each individual, at all of a high order, which inspires every possible effort at self-preservation, and at self-protection when as- saulted. That guides the antelope across the desert to the unfailing springs or water. That teaches the migratory birds to fly. Here is the love of a Creator, manifested in that impulse which leads each creature to love itself. In those loves and attachments which tend to perpetuation of the different species of animals. Those natural propensions which direct in selec- tion of hiding places; in holes and burrows, in tree-tops and cliffs; where there will be security. Which teaches the construction of nests and homes, as so strikingly shown in the bee and the beaver. Which develops in so many cases such benignant results. In the parental attachment which leads animals to protect their offspring. The cunning with which the partridge feigns a broken wing, to divert attention from her chicks. The ferocity of the she-bear for her whelps. Here is 106 THE UNIVERSE OUR FUTURE EMPIRE. the love of a Creator shown in that instinct which makes the creature love its young. We may gen- eralize in the words of Goethe: "There is in the curious and kindly operations of animal instincts something which, whosoever studies and does not believe in God, will not be aided by Moses and the prophets. In these instincts I perceive what I call the omnipresence of the Deity, who has ev- erywhere spread and implanted a portion of his endless love, and has intimated, even in the brute, as a germ, those qualities which blossom to per- fection in the noblest forms of man." In the human family, consider how many loves there are; how strong they are; those of parent for child, and of child for parent; those between sisters and brothers; those between friend and friend, between husband and wife; those for one's country, etc. And the loves in the human heart are evidences unmistakable of the love of God. All these affections in our nature were caused by God Himself, for the happiness of mankind; and are proofs that God is loving. The tremendous adjustments of the greatest things, the mightiest forces in nature, so as to protect, favor, and cherish all God's creatures; as the alternation of night with day, to give them needed rest; the succession of the seasons, to bring supplies in the grasses, leaves, berries, grains, and fruits; and the maintenance of earth in its orbit by the attraction of far-off worlds. FUTURE NOT RESTRICTED TO HEAVEN. 107 Through all these things are materialized and manifested love and tenderness toward sentient creatures. There is everywhere — an Infinite Heart. Throughout nature, we see the presence, power and play of Infinite Mind, Infinite Will, and Infinite Heart. So there must be an Infinite Per- son. But any assertion that we have measured, even approximately, the extent of his achievements and resources in creation, would be like that of a coral insect which, from its cell in some corner of a South Sea reef, should philosophize and say, "There are coral insects, mosses, and small fish. No other material things worth studying. I un- derstand it all. Praise the Lord. Amen." On the contrary, of God's works, whether in matter or in mind, how little we know! Instead of fathoming the great mysteries of the universe, we have been but discovering more and more their overwhelming intricacies and complications. A professor of philosophy at Berlin shall state the case. And he is a believer in Christianity. Says Paulsen,* "Forsooth, we must confess that, remarkable though the progress of science has been during the last few centuries, it has utterly failed to solve the great riddle of existence. In- deed, the mystery seems to have deepened and to have grown more wonderful. The more we study the universe, the more immeasurable seem its • "Ethics," page 431. 108 THE UNIVERSE OUR FUTURE EMPIRE. depths, the more inexhaustible the variety and wealth of its forms. How simple and intelligible was the world of Aristotle and St. Thomas; into what inconceivable abysses astronomy and physics have since led us ! The billions of miles, years and vibrations, with which these sciences reckon, carry imagination to the dizzy edge of infinity. With what profound secrets of organization, develop- ment, and existence biology sees herself con- fronted, now that she has learned to manipulate the microscope * * ! So far is science from hav- ing transformed the world into a simple problem of arithmetic! Science does not carry the think- ing man to the end of things, she merely gives him an inkling of the illimitableness of the universe. She arouses in those who serve her with a pure heart, not pride, but feelings of deep humility and insignificance. These are the feelings which in- spired Kant and Newton." On some of the planets nearest to the earth, astronomy indicates that the conditions as to air and water are quite different from those on the globe. Of the great planets beyond those on our system. Professor Simon Newcomb says, "We cannot decide whether they are fitted to be the abode of intelligent beings. That these great planets are all uninhabited, no one would venture to assert. But the astronomer has to confess that he can learn nothing on the subject, and that any FUTURE NOT RESTRICTED TO HEAVEN. 109 one can form a conclusion as well as he can." (a). Laplace reasoned with somewhat greater confi- dence. He said, (b) "As the sun, through the beneficent effect of its heat and light, causes the earth to be covered with animals and plants, we judge by analogy that similar effects are produced on other planets; for it would not be natural to think that matter, whose energy we see developed in so many ways, should be sterile upon other spheres. Jupiter, like the terrestrial globe, has its days, its nights, and its years, and observes finer alterations, which presage very active changes. It would, however, be giving too great an extension to analogy, to conclude therefrom, a similarity be- tween the inhabitants of the planets and those of the earth. Man, who is affected by the tempera- ture in which he lives, or the air he breathes, would be unable, from all indications, to live upon any of the other planets. But must there not be an infinity of organizations in relation to the different constituents of the globes of the universe? If a mere difference in the elements and in the climates causes so great a variety in the terrestrial produc- tions, how much more must those of the other planets and their satellites differ? The most vivid imagination is unable to form an idea of them, but their existence is most probable." All God's works are inspired commentaries on His inspired Word. How much more may be (a) Article published in "Youth's Companion," December 11, 1902. (b) "Eseaj gur les Probabilities," 110 THE UNIVERSE OUR FUTURE EMPIRE. found in the universe to illustrate His character, especially His love and affection, as these traits are outlined in His Book? Through those far-off worlds there may be, and doubtless are, multitudes of varied exhibitions of the mercy and tenderness of the Deity. From what we already know of His character, we feel that these things must be there. Creation must overflow therewith. And, though incredible labor has been necessary to ac- quire what we already know about His works, still such labor must go on. There are upon this globe so many things of utmost interest ! Upon what ground assume that everything else in the boundless universe must be devoid of interest? It is utterly illogical to affirm those distant orbs would not be richly instructive to us. We should hold just the opposite view. The single world we know — our own, is interest- ing to the last degree. In the absence of strongest proofs to the contrary, we are bound to believe the other worlds in space may be, each in its way, as wonderful as ours. What would you think of a person who should be delighted beyond measure with one picture by Raphael — the only one he had ever seen; but should assume that all of Raphael's other paint- ings, which he had not seen, must be productions utterly unworthy? Like him would be the man who should recognize the ever-developing beau- ties and glories of this earth; but insist that all FUTURE NOT RESTRICTED TO HEAVEN. Ill Other worlds throughout God's boundless realms cannot be worth study. We know our globe is wonderful in the highest measure. By analogy, we are constrained to hold the other spheres that fly through space are alike marvellous in their revelations of their Maker. Even if some have no atmosphere at all, and others, atmospheres and climates entirely different from our own, they may still be as wonderful as ours, or more so. If there are such disclosures of God here, doubtless there may be equal or greater ones elsewhere. Were those orbs made by God; and do they not exhibit amazing calculation, crea- tive skill, divine genius, and infinite resources? Analogy indicates they do. Science indicates they do. So does Scripture. "The heavens declare the glory of God; and the firmament showeth his handiwork." Through the long centuries men have been con- tinually discovering new facts and principles about this globe; about heat, light, gravitation, electric- ity, magnetism, and other things pertaining to it. But earth is comparatively so small and unim- portant, its annihilation would import to the uni- verse no more than the destruction of a dry leaf would signify to earth itself. Hence any theory that, upon this little planet, God has made a pe- culiar and concentrated display of His powers in creation and government, which is not paralleled and exhibited elsewhere in the cosmos, is illogical. 112 THE UNIVERSE OUR FUTURE EMPIRE. We argue that, since this earth, comparatively so unimportant among the celestial bodies, is so wonderful, probably other bodies are still greater in their revelations. But these must display those same traits of the divine character that are seen on earth; and presumably in countless other manifes- tations. For, far as we are able to compare them with the earth at all, in the things regarding which we can obtain knowledge of them, many of those great orbs far surpass the globe in interest. We think it was Napier who, to show how much the sun exceeds our globe in size, developed the following illustration. Earth has a diameter of a little less than 8,000 miles. Of course its radius is about 4,000 miles. The moon is a little less than 239,000 miles away. The sun's diameter is about 866,500 miles, about 1093^ times as great as earth's. The sun's radius is 433,250 miles. Now suppose our globe to be set in the very centre of the sun. Suppose the moon to be still revolving around it, at the same distance from it as at pres- ent — about 239,000 miles. Then, when a person starting from our planet has reached the moon, he has traversed but a little over one-half the distance to the surface of the sun. The distance from the earth to the moon (239,000 miles) is only a little over one-quarter of the diameter of the sun (216,625 miles). Jupiter is 304 times larger than the earth. "But as Sirius exceeds the sun in mass a score of times, FUTURE NOT RESTRICTED TO HEAVEN. 113 it may well have planets revolving about it which surpass Jupiter ten-fold in size and splendor. What mighty continents, what boundless seas, what majestic rivers, what lofty mountains — what sublimity of scenery beyond imagination's power to picture, might we not look for upon such worlds !"* When Herschel, at the Cape of Good Hope, turned his telescope toward the sky, he saw the fixed stars in uncounted multitudes shine like glit- tering dust against the black background of the universe. But the Danish astronomer, Tycho Brahe, believed that, among those fixed stars so distant, were some so large their circumference would equal the very orbit of earth around the sun. Upon this little earth, science is forever making discoveries that astonish us. Why then think that, on those far-oJff spheres, which sweep stupendous along the pathways of the ether sea, there are not equally great and striking wonders? If this world can teach us so much about God, we must logically hold that the millions of other and greater worlds can teach us more. 3. We desire to study all of God's creations, that we may have better understanding of the Deity Himself. For, without knowledge of His works in the material creation, it is simply impossible to real- (a) ^ur Celestial Home." P. 56. Jeremiah G .Porter, A. M.i Director of Cincinnati Observatory. 114 THE UNIVERSE OUR FUTURE EMPIRE. ize much about the greatness of His attributes and activities; e. g., His unspeakable skill and power in adapting means to ends; in making tender and manifold provision for His creatures. His work in creating, upholding, and governing the infinite macrocosm of nature, is one grand display of His own ineffable perfections. "Sit Jessica, look how the floor of heaven Is thick inlaid with patines of bright gold. There is not an orb which thou beholdest, But in its motion like an angel sings. Still choiring to the young-eyed cherubim." But of what does it sing? It sings of God. Does a musician tire of music? After hearing two or three pieces, is his sensitive soul forever satis- fied with melody, so that he never desires to hear more? And does a devout theologian ever hear suf^ciently that music of the spheres, which sings of the Creator and His attributes? There doubt- less are connected with those worlds revelations, not only of the wisdom and power of God; but also of things proving His love, mercy, and compas- sion, that will delight, astonish and overwhelm us. In the physical universe, God generally leaves us to explore and discover for ourselves. Genesis did not tell us the creative days were aeons. We had to find that out. The Bible never taught us about heat, light, gravitation, and electricity. We FUTURE NOT RESTRICTED TO HEAVEN, 115 had to search them out. God disclosed to us by- revelation many of those things which we never, by any possibility, could have discovered. But there is little reason to suppose that full knowl- edge of sciences, philosophy, and natural religion will ever be disclosed to us by revelation. God's character, as indicated in nature, will never be wholly interpreted to us by direct apocalypse. For understanding of it, we must seek, and study; though of course under the guidance of His Spirit. And perchance at times receiving revelations from that Spirit. But there must come a day when we shall have learned nearly all there is to be learned about this globe, or any one standpoint in the universe. And, after that, eternal tantalization ? Eternity — with- out any possibility of a fresh idea in science, phi- losophy, or revelations about the Creator? Is a gifted intellect to be best developed by being per- mitted to read only a primer, while there is for- ever withheld from him the literature of the uni- verse? All through the cosmos are displays of God's attributes in their various activities. Is it for our best interest to be forevermore excluded from all understanding of them ? On the contrary, does not every instinct of the rational nature constrain us to believe it will be for our highest advantage to explore, investigate, and comprehend, as far as finite minds can do it, the illimitable kingdoms of the Deity? Has it not 116 THE UNIVERSE OUR FUTURE EMPIRE. been in the highest measure profitable to us, that, in this Httle world, we have forever been making new and wonderful discoveries? Why then think that we will not further profit by equally great and striking ones on those far-distant spheres? Nay, in all probability, those worlds will teach us in- comparably more. If we have been so aided by exploration of this planet, which is but God's foot- stool, why assume that we shall not be helped and inspired far more by knowing that empyrean full of orbs, which constitutes His throne and His em- pire? Are they not studies by the divine artist? Laboratories of the first chemist of the cosmos? Cyclopean work-shops of the great master me- chanic; the universal and infinite genius — God? And is not He Our Father? For light upon this subject, there is at present but one authority to which we can have recourse. And that is the Holy Oracles. If the Bible declared there never can be any such privileges of cosmic exploration, we of course could but accept that teaching, and rest therein. If the Scripture plainly indicated it as God's pur- pose that, in the other world, men are to be for- ever confined to some one locality, whether this earth, or any other sphere, with no power, possi- bility, or hope of ever going beyond its bounds; that teaching would obviously be final. And there would be only one position for us to take — the at- titude of humble, cheerful acquiescence. But the Future not restricted to heaven, iit Bible has never so declared. It has taught noth- ing of the kind. There has been not a single ut- terance to this effect. And, since that future destiny is a thing upon which we have staked our all, and is the subject of our most sacred hopes, and most inspired imaginations; it is reasonable to search the Scrip- tures to see what gleams may come from them of light upon these matters. CHAPTER VI THE FUTURE LIFE IMPLIES BOTH A STATE OF BLESSEDNESS, AND THE AMPLEST PHYSICAL RANGE FOR THE BLESSED. ANGELIC BEINGS HAVE THE POWER OF CELESTIAL FLIGHT. According to the Bible, Heaven implies two things : I. A State of Blessedness. H. A Place wherein God Specially Reveals Himself — the Local Paradise. I. THE STATE OF BLESSEDNESS. This state, as we believe, is to be enjoyed wherever we are, in that coming world. And the most wonderful thing about the future will be its spiritual blessings. For these are higher than any merely material blessedness can be. We do not attempt to discuss or enumerate them all. But, among them, will be the emancipation and de- velopment of intellect, feelings, and will. We be- lieve these are to be, as nearly as possible, Hke the intellect, feelings, and will, of the glorified man Jesus, i. e., the human soul of Christ. 118 CELESTIAL FLIGHT. 119 But ignorance is no aid to piety. Its influence is not benignant on the promotion of spiritual life. The man who has read but a few verses of the Bible, cannot understand, obey, love and enjoy, so well as he who has studied the entire book. The latter is prepared for higher service, and higher enjoyment. But knowledge of material things also facilitates spiritual growth. Gives deeper, broader, truer ideas of God's wisdom, power, prov- idence, and everything pertaining to the divine character. A person of limited intelligence can have but a limited knowledge of God. And he cannot reach the highest degree of spirituality. A profound acquaintance with God's works will assist a man to attain the higher grades of holiness. He can better appreciate the divine ways and the prin- ciples upon which God operates and governs. Other things being equal, the mind which has studied only a blade of grass, cannot understand, honour, and enjoy God, as can one who knows all that can be known about flower, fruit and forest; about insect, bird, and beast; the whole vegetable kingdom and the whole animal kingdom; also about that part of God's great empire, which is called inorganic nature. So a spirit who knows only what God has re- vealed in one corner of His universe, can, by no possibility, stand so high in spirituality, and be so well prepared to glorify God, as he who under- stands more fully what is taught by the universe at 120 THE UNIVERSE OUR FUTURE EMPIRE. large. Therefore, without attempting to discuss everything about this future state of blessedness, we specify the purpose of our present investigation by stating this fact, that, other things being equal, spirituality is conditioned upon knoivledge ; must in- crease with knoivledge; and he promoted by it. And here perchance objection may be made that, as to obtaining knowledge of God's great empire, there is nothing in the human constitu- tion which even suggests the possibility of such journeyings as would be requisite, in order to reach those remoter portions of His universe. Even were the privilege apparently within our reach, we have no power to use it. The answer to this will naturally follow the subject which we next take up; namely, II. THE LOCAL PARADISE. There is a place which we call Heaven. About this, some points have been already studied. We beHeve it is beyond description. It is entirely erroneous to suppose that our views would, in the least, minimize or disparage the popular concep- tion. They move on exactly the opposite line. They enhance the accepted doctrine. The familiar view of evangelical believers limits the sphere of the future life largely to a city. But the Bible, in its profoundest meaning, does not teach that the scene of that life is confined to a city, or limited to any one place or world. CELESTIAL FLIGHT. 121 A city we hold there unquestionably is. And some believe the site of that city will be the earth purified. But consider. All who die during in- fancy are saved. And over one-half the race die in infancy. It is estimated that on the globe there are at present at least 1,500,000,000 souls. But, of this generation, more died during infancy than are now living. Therefore, more than 1,500,000,- 000 died in infancy and were saved. There are on earth about 400,000,000 nominal Christians. And suppose that, of these, 250,000,000 are redeemed. There will be saved, of this generation alone, one and three-quarter billions of souls (1,750,000,000). But, of the last generation, there were almost as many ransomed as will be saved from this. From the next generation, probably there will be more saved than from this. So, from these three gene- rations, there will be about five and one-quarter bilhons of souls redeemed (5,250,000,000). Here, from only three generations, are three and one- half times the present population of the globe. Now add the billions of the redeemed from all the ages that have past; and the billions from those yet to come. And we see how unsatisfactory and untenable is the idea that all these billions are to dwell forever here on the earth as their perpetual abiding place. And even the above computation does not take into account the hosts of angels, "an innumerable company" (Hebrews 12; 22), sons of God, who were in existence before man was made, 122 THE UNIVERSE OUR FUTURE EMPIRE. and must congregate in Heaven as God's Capital. All evangelical theology concedes that the glori- fied shall enjoy an eternity of happiness and a local Heaven. in. BUT THE BIBLE TEACHES THAT THE SAINTS SHALL ALSO ENJOY THE INFINITY OF SPACE. The Jews on earth possessed Jerusalem. But with this went also the land of Canaan. And, even in Scripture, Jerusalem sometimes signified, not only the city, but the country in which that city was the Capital; the entire Jewish state and power. For instance (Ps. 102; 21), "to declare the name of the Lord in Sion, and his praise in Jerusalem," i. e., in the Holy Land. (Is. 24; 23), "The Lord of hosts shall reign in Mount Zion, and in Jeru- salem, and before his ancients gloriously," i. e., throughout the land. (Zech. 14; 10), "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplica- tion," i. e., upon the whole nation. (Zech. 13; i). "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jeru- salem," etc., i. e., to the entire people. So, the New Jerusalem, in Scripture, means not only the heavenly city, but the boundless regions which sweep away beyond it in every direction. It stands for these — the entire universe. Hence, while the scene of the future life is sometimes CELESTIAL FLIGHT. 123 spoken of merely as a city, it is also designated by words which very properly suggest much more ex- tended areas. It is called ''the country," and "the kingdom." "For they that say such things declare plainly that they seek a country, * * but now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city." (Heb. ii; 14-16). This "city" is in that "country." Again. "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem; and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God, the judge of all, and to the spirits of just men made perfect." (Heb. 12; 22-23). But the earthly Jerusalem was sit- uated in the earthly Canaan. It was the capital of the country. So, by analogy, we expect the heavenly Jerusalem to be situated in a country W'hich extends far away from the city's gates. Verse 28 shows this to be the case. "Wherefore we, receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God ac- ceptably with reverence and godly fear." It is "a kingdom which cannot be moved." Well may it be so called. For it is the illimitable kingdom of God Himself. The Bible, in many familiar passages, speaks of Christ as coming from Heaven, and returning 124 THE UNIVERSE OUR FUTURE EMPIRE. thither again. He says of Himself, "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven." (Jno. 3; 13). "I came down from heaven, not to do mine own will." (John 6; 38). "What and if ye shall see the Son of man ascend up where he was before?" (John 6; 62). "The second man is the Lord from heaven." (I. Cor. 15; 47)- Now the exact location of Heaven is, in any case, comparatively unimportant. Because there are myriads of spheres, on any one of which it may have its place. But one thing the Scriptures make unmistakably plain. Heaven is far removed from earth. On whatever one it is, among the millions of starry worlds, the local Heaven is im- mensely distant from this globe of ours. The Old Testament indicates the great distance of Heaven from earth. "The Lord hath prepared his throne in the heavens." (Ps. 103; 19). But, upon that throne, Christ is to sit. "Thine eyes shall see the king in his beauty; they shall behold the land that is very far off." (Is. 33; 17). Says the apostle, "He that descended is the same also that ascended up far above all heavens, that he might fill all things." (Eph. 4; 10). Here is a declaration that Christ's present abode is far away — "far above all heavens." And the apostle continues in Hebrews, "For such an high priest became us, who is holy, CELESTIAL FLIGHT. 125 harmless, undefiled, separate from sinners, and made higher than the heavens.''' (Chap, 7; 26). In all references to Heaven, it is understood that the distance to it is great. In the Hght of the above passages, we must interpret all others. "And he shall send Jesus Christ, which before was preached unto you, whom the heaven must re- ceive until the times of restitution of all things." (Acts 3; 20-21). "When he ascended up on high, he led captivity captive." (Ps, 68; i8. Eph. 4; 8). "According to the working of his mighty power, which wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places." (Eph. i; 19-20). "Who has gone into heaven, and is on the right hand of God." (I. Peter 3; 22). "On the right hand of the majesty on high." (Heb. i ; 3). "Now of the things which we have spoken, this is the sum; we have such an high priest, who is set on the right hand of the throne of the Majesty in the heav- ens." (Heb. 8; i). "Seeing then that we have a great high priest, that is passed into the heavens, Jesus, the Son of God, let us hold fast our profes- sion." (Heb. 4; 14). "Knowing that your Mas- ter also is in heaven." (Eph. 6; 9. Col. 4; i). "Waiting for his son from heaven." (I. Thess. i; 10). "The Lord himself shall descend from heaven." (I. Thess. 4; 16). "The Lord Jesus shall be revealed from heaven." (II. Thess. i ; 7). 126 THE UNIVERSE OUR FUTURE EMPIRE. The New Testament Parables bring out the same idea. Of course in all these parables which we here quote, the person who goes into the far country stands for Christ, who will ascend to His throne, but finally return to reckon with his servants vipon earth. The country to which He goes is Heaven, whose distance is unmistakably indicated. "The kingdom of heaven is as a man travelling into a far country, who called his own servants, and de- livered unto them his goods." * * * "After a long time the Lord of those servants cometh and reck- oneth with them." (Matt. 25; 14, 19). "He said, therefore, a certain nobleman went into a far coun- try to receive for himself a kingdom, and to re- turn." (Luke 19; 12). "A certain man planted a vineyard; * * * * and let it out to husbandmen, and went into a far country." (Mark 12; i). "For the Son of man is as a man taking a far journey," etc. (Mark 13; 34). The Neiv Testament Visions indicate that Heaven is far distant from earth. When Paul had his revelations of this heavenly life, and "things which it is not lawful to utter," he describes himself as "caught up to the third heaven." (H. Cor. 12; 2). And the meaning of this language is unmistakable. For the Hebrews CELESTIAL FLIGHT. 127 recognize three heavens, (i) The atmosphere, in which birds fly, winds blow, and showers form. (2) The firmament, wherein the stars appear. But "the third heaven" was "the highest heaven." This they deemed a sacred mansion of light and glory, where dwelt the angels, and saints, and Christ. Paul, therefore, represents Heaven as far away. In the light of this, we must interpret the other visions of Heaven. For instance, "Stephen looked up steadfastly into heaven; and saw Jesus stand- ing on the right hand of God." (Acts 7; 55). John says, "A throne was set in heaven, and one sat on the throne." (Rev. 4; 2). And he repre- sents the New Jerusalem as coming down from God out of heaven. (Rev. 21; 10). The poetical description of the locality of that celestial city, fascinates the ears of childhood. And to the sober study of manhood, it is still com- mended as correct. "There's a land far away, mid the stars, we are told; Where they know not the sorrows of time. Where the way-weary traveller reaches his goal, And life is a treasure sublime." Dr. Thomas Dick dreamed that the throne of Christ was the centre around which the universe revolved. Surely it is the dynamic centre of the cosmos — the centre of control. Quite likely we 128 THE UNIVERSE OUR FUTURE EMPIRE. by and by shall find that mighty orb, though im- measurably remote among the stars, was never- theless within full sight of earth. The astrono- mers searched it with their telescopes, but they knew it not. Yet there it was upon the fields of night, a fixed and majestic world, radiantly shin- ing right before our eyes through all our earthly pilgrimage; sweeping in full view of the Church of God, through all the ages of their history. And those who have reached it, know full well that this earth is our temporary home; and point out to one another this little orb whereon we for a season dwell. Now we will answer the objection that it would be impossible to reach those far-off realms. For the Bible teaches that we shall have powers ade- quate to such celestial journeyings. All finite heavenly creatures are possessed of these endow-' ments. ANGELIC BEINGS HAVE THIS POWER OF CELES- TIAL FLIGHT. They are represented as using means of loco- motion which at present we do not possess. All through the Bible, they appear as coming from Heaven to earth, and returning to Heaven again. This truth, that there are superior beings, who have superhuman power of traversing space, is one of the first things taught in Scripture. Abra- CELESTIAL PLIGHT. 129 ham stretched forth his hand, and took the knife to slay his son. "And the angel of the Lord called unto him out of heaven, and said, Abraham, Abra- ham; and he said. Here am I." (Gen. 22; 11). Then (v. 15) we read, "And the angel of the Lord called unto Abraham out of heaven the second time." Here was a person above the earth, with power of moving through the air. When the angel had come to announce that Manoah should have a son named Samson, and Manoah had sac-* rificed a kid unto the Lord, the angel "did won- derously; * * * For it came to pass, when the flame went up toward heaven from ofif the altar, that the angel of the Lord ascended in the flame of the altar." (Judges 13; 20). He had a power of motion through space above any such ability possessed by man. Again. "God sent an angel unto Jerusalem to destroy it; * * and David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem." (I, Chron. 21; 16). Here was indicated a super- human power of resting in space, such as might be expected to accompany the power of moving through it. After Elijah had gone up in his chariot of flame^ when Elisha was in Dothan, and the Syrian horse- men and chariots came by night, and encompassed the city about; Elisha's servant saw the beleaguer- ing hosts and was afraid. "And Elisha * * said, 130 THE UNIVERSE OUR FUTURE EMPIRE. Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountam was full of horses and chariots of fire round about Elisha." (IL Kings 6; 17). Here the same idea of super- human powers appears in a more striking form. Here was a vision as of many horses and chariots of fire, like the celestial equipage which had taken Elijah to the skies. There seems to be an allusion to this passage in Psalm 68; 17, "The chariots of God are twenty thousand, even thousands of angels : the Lord is among them, as in Sinai, in the holy place." This verse is understood by many as an allusion which explains the chariots of fire which the young man saw. When David, about 1047 B. C, asked God whether he should go against the Philistines, God answered, "Turn away from them, and come upon them over against the mulberry trees. And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle, for God is gone forth before thee to smite the host of the Philistines." Re- vised Version reads, "When thou hearest the sound of marching in the tops of the mulberry trees." (I. Chron. 14; 14-15). The sound of going or marching is understood to refer to the move- ment of the armies of God. Here seem to be Scriptural representations of multitudes of beings, CELESTIAL FLIGHT. 131 who have power of motion through the air, and through space; powers of locomotion far superior to those of men. There is a popular conception which represents angels as having wings. Lotze says in the Micro- cosmus, there is no reason to believe in the exist- ence of any celestial intelligences having wings. But the popular notion is entirely in accordance with many passages of Scripture. Though the Bible does not indicate that any human beings, in their future state, will have wings, it certainly does often represent the angels as winged; whether the wings be literal or symbolical, the latter being unquestionably the case. For in- stance, in God's command to Moses about the construction of the ark of the covenant, with the mercy seat. (Ex. 25; 18-22). 18. "And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. 19. And make one cherub on the one end, and the other cherub on the other end : even of the mercy seat shall ye make the cherubims on the two ends thereof. 20. And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cheru- bims be. 21. And thou shalt put the mercy seat above 132 THE UNIVERSE OUR FUTURE EMPIRE. upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 22. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will g^ve thee in commandment unto the children of Israel." About the cherubim, "It is remarkable that, with such precise directions as to their position, attitude, and material, nothing save that they were winged, is said concerning their shape." (Smith's Bible Dictionary. Article "Cherub.") These instructions were fulfilled by Moses. (Ex- odus 37; 6-9). 6. "And he made a mercy seat of pure gold; two cubits and a half was the length thereof, and one cubit and a half the breadth thereof. 7. And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat. 8. One cherub on the end on this side, and an- other cherub on the other end on that side : out of the mercy seat made he the cherubims on the two ends thereof. 9. And the cherubims spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cheru- bims." CELESTIAL FLIGHT. 13S Thus the cherubims were represented as shadowing the mercy seat with their wings. This was about 1491 before Christ. As Israel, with toilsome tread, proceeded on their desert march, there before them, in the tab- ernacle, over the mercy seat, were the cherubim shadowing with wings. These continually reminded the Hebrews that there were other beings of a loftier order than themselves, who needed not to walk with weary feet; but had far higher powers of locomotion. For, with tireless flight, they could move swiftly through the skies. It was from this mercy seat, and from between these cherubim, that God, according to His prom- ise, was to meet Moses, and commune with him. (Num. 7; 89). This was the one spot, whence for forty years, as it is understood, God specially talked with Moses. It was there in the presence of the cherubim. And this was to teach the He- brews forever that there were beings with endow- ments above their own, who were not limited to earth, but could fly 'twixt earth and the distant heaven. Exalted creatures such as these, God had for messengers and ministers. Nearly 500 years later (1005 B. C.), when the temple was built, these holy figures were there upon the ark. When Solomon reared the temple, he prepared with it the oracle, "to set there the ark of the covenant of the Lord." And above the ark, he made larger cherubim than those two 134 THE UNIVERSE OUR FUTURE EMPIRE. which have been described. (I. Kings 6; 23-28). "Within the oracle he made two cherubims of ohve tree, each ten cubits high.* 24. And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits. 25. And the other cherub was ten cubits : both the cherubims were of one measure and one size. 26. The height of the one cherub was ten cubits, and so was it of the other cherub. 27. And he set the cherubims within the inner house; and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other touched the other wall; and their wings touched one an- other in the midst of the house." Compare also II. Chronicles 3; 10-12. And when King Solomon, and the elders bore the ark to the temple to the most holy place, "the priests brought in the ark of the covenant * * * to the most holy place, even under the wings of the cherubims. For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. (I. Kings 8; 6-7). And here it stood for generations. About 758 before Christ, a parallel representa- • A cubit was about 18-22 Inches. CELESTIAL FLIGHT. 135 tion is given by Isaiah. "In the year that King Uzziah died, I saw also the Lord sitting upon a throne, high and Hfted up, and His train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly." (Is. 6; 1-2). The prophet continues, "Then flew one of the seraphims unto me." (Is. 6; 6). Here was a seraph represented as flying. Later, about 594 B. C, a corresponding pic- ture is given by Ezekiel. "Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. And the cheru- bims lifted up their wings, and mounted up from the earth in my sight." (Ezekiel 10; 18-19). In Ezekiel I. the cherubim are represented as having four wings. This number apparently was to indicate their ability to move with instant rapidity in any direction without turning. In this vision the cherubim had other striking character- istics. Though there are reasons for believing that this appearance which the prophet saw was only symbolic. The holy angelic beings are sometimes referred to as pure spirits. As such, they can no more be portrayed by picture or physical form than can the Holy Ghost. They sometimes appear clothed with flesh and blood. As if they had taken human bodies; as Christ did occasionally in the Old Tes- tament, and permanently in the New. They some- 136 THE UNIVERSE OUR FUTURE EMPIRE. times are described as having wings, as having hands under their wings, as being full of eyes, as having each the head of an ox, of a hon, of an eagle, as well as that of a man, etc. (Thus in Eze- kiel I., and Rev. 4). These latter representations and visions of them are all apparently symbolic; designed to give, in figurative terms, clearer and more striking conceptions than could be expressed in literal way, of their nature and activities, their wonderful knowledge, courage, keenness of vision, power of sustained effort, celerity of motion, etc. But God is repeatedly spoken of as He that "dwelleth between the cherubims." For instance, "The Lord of hosts that dwelleth between the cherubims." (II. Sam. 6; 2). He is addressed as "God, which dwelleth between the cherubims." (II. Kings 19; 15). Such lofty intelligences as the cherubim are forever present to do his bidding; and they move wherever throughout His empire He may send them. The familiar custom of representing the angels with wings, has a Scriptural warrant. And the question whether this Biblical representation of them is designed to be literal or symbolical, is for us unimportant. For, in either case, it certainly meant to indicate that they had power of aerial flight and rapid motion. When Nebuchadnezzar said, "I saw in the visions of my head upon my bed, and behold a watcher and an holy one come down from heaven," obviously he referred to mo- CELESTIAL FLIGHT. 137 tion of this character. In Luke i; 19, Gabriel says, "I am Gabriel, that stand in the presence of God;" thus indicating that his habitual place is there in heaven before the throne. But, in the third year of the reign of King Belshazzar (about 553 before Christ), he came down to Daniel. And the prophet says (Dan. 8; 2), "I saw in a vision, and I was by the river of Ulai." Here follows a description of the vision. "And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision." (Chap. 8; 16). Then Daniel was awakened by Gabriel. "Now as he was speaking with me, I was in a deep sleep on my face toward the ground : but he touched me, and set me upright." (Chap. 8; 18). Then Gabriel interpreted the vision. And "I Daniel fainted, and was sick certain days." About fifteen years later, in the year 538 B. C, in the first year of Darius, while Daniel was in prayer, Gabriel came to the prophet again. "Yea, while I was speaking in prayer, even the man Ga- briel, whom I had seen in the vision at the begin- ning, being caused to fly swiftly, touched me about the time of the evening oblation." He apparently had just come from Heaven; and was made to fly swiftly, to announce when the Messiah should ap- pear. Then, about 532 years later, he appeared to Zacharias,to announce to him the prospective birth 138 THE UNIVERSE OUR FUTURE EMPIRE. of John. And he said, "I am Gabriel that stand in the presence of God, and am sent to speak unto thee, and to shew thee these glad tidings." (Luke I ; 19). The language indicates that again he has just come from the presence of God in Heaven. And, about six months later (v. 26), "The angel Gabriel was sent from God'' to Mary to announce the coming birth of Christ. The language here indicates that he has just come from God again. Thus Gabriel is represented as going to and fro between Heaven and earth. Of course other angels may have this same power. Thus, in Luke 22; 43, we read "There appeared an angel from heaven strengthening him." And in Matt. 28; 2, "There was a great earthquake, for the angel of God descended from heaven, and came and rolled back the stone * * and sat upon it." Again, "And I saw another mighty angel" (Re- vised Version, "strong angel") come down from heaven, clothed with a cloud, and a rainbow was upon his head, * * * * and his feet as pillars of fire." (Rev. 10; i). After these things, I saw an- other angel come dozvn from heaven, having great power, and the earth was lightened with his glory." (Rev. 18; i). "And I saw an angel come dozvn from heaven, having the key of the bottomless pit." (Rev. 20; i). Here are other instances of angels coming down from heaven. These pass- CELESTIAL FLIGHT. 139 ages certainly are intended to convey the idea that angels have the power of far-ranging flight. They come to earth in multitudes, and then re- turn to Heaven. Thus, on the plains of Bethle- hem, the angel said to the shepherds, "Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David a Saviour, which is Christ the Lord." And suddenly there was with the angel a multitude of the heavenly host praising God, and saying. Glory to God in the highest, and on earth peace, good will toward men." (Luke 2; 13-16). Then this throng of angels, with airy flight, disap- peared in the depths of the sky; returning to the heavenly home from which they came. For, a little further on, (v. 16), we read that "the angels v»'"ere gone away from them" (the shepherds) *'into heaven." Thus the announcement of the birth ol Christ, is attended with a grand display of this power of ethereal locomotion, which is, in the fu- ture state, to be possessed by every believer. The appearance of seraphim and cherubim, spiritual beings of highest order, winged, as if specially to signify their supernal capacities for journeying, continues to the last, highest, and most advanced visions and descriptions of the heavenly city in Revelation. And these represen- tations, as we all know, portray events which are to be happening in the distant future; after the 140 THE UNIVERSE OUR FUTURE EMPIRE. Church miHtant has become the Church trium- phant, estabhshed in its eternal state. So, with the doctrine that there are angeHc spirits of the other world, goes the companion doctrine that they have power of traversing the abyss of space between heaven and earth. Noth- ing whatever about their abilities and endowments is more clearly taught than this. But with this it must be granted that they can move in dififerent directions through space. Sup- pose the earth is at the extreme eastern end of its orbit. Angels can come from Heaven to earth there; and from there they can go back to Heaven. Or now earth has swept around its orbit to the extreme western end, one hundred and eighty mil- lions of miles from where it was before. But an- gels can come to it at that point; and, from that point, they can go back to Heaven. No matter where the earth may be, in its vast circuits; angels can come to that location; and, from that location, they can go back to the City of God. If they can fly to any point along the orbit of earth, they can go to any point in the plane of that orbit. They can go to the sun. And John says, "I saw an angel standing in the sun." (Rev. 19; 17). You say, "That was only a vision." But, even in that case, it was a significant vision. And, whatever else it indicated, it also implied this — that God can send an angel to the sun, and the angel can go to the sun. CELESTIAL FLIGHT. 141 But, from whatever quarter angels may come, since the moon is revolving around the earth in various directions, there would be times when, on approaching earth, angels must pass the moon. Surely they can stop off on the moon. There are other bodies between earth and the sun. Surely they can alight on these other bodies. And, if an angel can stand in the sun, he can stand on Uranus, or Neptune, or any other orb of whose existence we have any knowledge. And, if they can traverse such distances along these courses, then also along any others. We cannot question but that God may despatch angels to any portion of the universe. Angels can move through space in any direction, and to any distance. Thus the teachings of inspiration plainly indicate that God's angelic servants have power to fly in glorious majesty throughout His illimit- able empire. CHAPTER VII GLORIFIED SAINTS HAVE THE POWER OF CELESTIAL FLIGHT Glorified human beings in the other world will possess this same power the angels have. 1. The saints will not be inferior to angels. "Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." (Luke 20; 36). Nay, these children of God are to be, not only as the angels, but superior to them. "Know ye not that we shall judge angels?" (I. Cor. 6; 3). "For unto the angels hath he not put in subjec- tion the world to come." (Hev. 2; 5). 2. Parallel with these teachings about angels, run other correspondent Scripture teachings about the power human beings are to have in the coming life. Enoch went directly up to Heaven. "By faith Enoch was translated, that he should not see death, and was not found, because God had translated him; for, before his translation, he had this testi- mony that he pleased God." (Heb. 11; 5). But, 142 OUR POWER OF CELESTIAL FLIGHT. 143 before he went, he uttered a prophecy, teaching that one day he should return to earth agam. "Enoch, the seventh from Adam, prophesied, * * saying. Behold the Lord cometh with ten thou- sands of his saints." (Jude 14). This was the last coming, at the judgment, with all His saints. Of course Enoch was to be among them. Unquestionably Enoch's translation, at the commencement of human history, was intended to be an illustration of the amazing power of motion which God designed to confer upon his people. It is very probable that Enoch's prophecy about his future return to earth, was not then understood. But God meant that later it should become en- tirely intelligible. Thus we see that, from the very beginning, was taught the doctrine that a man may traverse the distance between earth and Heaven, then retrace it, and come back to earth. Then God's people, one and another, at their death, went up to the heavenly city. Abraham died, Isaac, Jacob, Moses, Samuel, and all the prophets. And of course the Bible declares that they have their place in Heaven. "Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God." (Luke 13; 28). All these have traversed the distance between earth and Heaven. And unnamed, unnumbered hosts beside have journeyed through the distance between earth and the courts above. Then, about 1055 B. C., Samuel returned to 144 THE UNIVERSE OUR FUTURE EMPIRE. earth, and appeared at Endor, to the witch and to King Saul. Then he went back to the heavenly city. Certainly three times he has covered the distance between earth and the far-off Heaven. Now, about 896 before Christ, th^ time has come when "the Lord would take up Elijah into heaven." "And there appeared a chariot of fire, and horses of fire, ***** ^ind Elijah went up by" a whirlwind into heaven." (II. Kings 2; i-ii). Then a little boy died. And his spirit, accord- ing to the belief of the Christian Church, went at' once to the bosom of God. But Elijah restored him to life. So the child's spirit came back from Heaven to earth. Then he died again; and, if he died as a child of God, his spirit returned to Heaven. Lazarus died. Of course his spirit went to the far-off celestial city. Then he came back to earth. Thus, for the second time, he crossed that im- measurable gulf. Then he died again, and went back to his celestial home. Three times he made the journey between earth and heaven. Doubtless the same thing was true about the son of the widow of Nain, and the ruler's daugh- ter; both of whom Christ raised from death. We cannot suppose their spirits went to the place of punishment, and were then brought back to Christ. But rather that they had gone to the place of the blest; and from thence he called them back to earth. Then, after death, they reascended OUR POWER OF CELESTIAL FLIGHT. 145 to the abodes of peace. So Tabitha, or Dorcas, died. (Acts 9; 40). Her spirit, like that of the penitent thief, went at once to paradise. Then it returned again. Then once more it passed up to heaven." Then Moses came back from Heaven to earth, and appeared with Christ on the Mount of Trans- figuration. Elijah appeared beside him. Twice these two mighty spirits had traveled the distance between this lower earth and the pearly gates above. Then they twain, Moses and Elijah, together went back to Heaven again. Three times the distance has been traversed by each one of them. Enoch and Elijah must have received their glorified or resurrection bodies, for "flesh and blood cannot inherit the kingdom of God." So we see disembodied spirits, and spirits in their glori- fied resurrection bodies, making the journey be- tween the earthly and the heavenly home. "And many bodies of the saints which slept arose, and came out of the graves after his resur- rection, and went into the holy city, and appeared unto many." (Matt. 27; 52-53). These saints had gone to Heaven; then come back to earth. Then they returned to Heaven again. Three times they have made that distant journey. Remember the last time they did it, they were in their glorified bodies. How many men must journey through those im- 146 THE UNIVERSE OUR FUTURE EMPIRE. measurable realms, and how often must each one do it, in order to prove that such far-ranging flight is possible? If these men could cross that abyss three times, they could do it indefinitely, over and over again. At least seven times the man Jesus (i. e., the human soul of Christ) has made that journey be- tween earth and the golden streets. 1. At His crucifixion, He certainly went up to Heaven; to whatever other place He may have also gone a little later. He said to the penitent thief, "To-day shalt thou be with me in paradise." 2. Then He returned to earth for His resurrec- tion. 3. Then, in His resurrection body, He ascended from the Mount of Olives. And, as He swept through the azure, the disciples watched His airy flight. "He was parted from them, and carried up into heaven." (Luke 24; 51). "Into heaven, * * on the right hand of God." (I. Peter 3; 22). 4. Then He came to earth again, and appeared to Saul of Tarsus at the Damascus gate. Saul be- held a great light, and heard a voice, "Saul. Saul, why persecutest thou me?" And he, terrified and afifrighted, said, "Who art thou. Lord?" "And he said, I am Jesus of Nazareth, whom thou per- secutest." It was absolutely necessary, in order to be an apostle, that a man should have seen Christ after His resurrection; so he could testify, from his own OUR POWER OF CELESTIAL FLIGHT. 147 personal knowledge, that Christ had risen from the dead. And, after enumerating the other persons to whom, and the occasions on which Christ had appeared, subsequent to His resurrection, Paul says, "Last of all, he was seen of me also, as of one born out of due time." 5. Then He reascended to Heaven again. 6. Later came back, "And the night following the Lord" said to his apostle, "Be of good cheer, Paul : for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." (Acts 23; 11). This was not a vision, it was an actual appearance. The Lord apparently had descended from His throne again, to appear to Paul. 7. Then once more He reascends to Heaven. Twice His human spirit made the journey with- out the body. Then five times, in the resurrection body. Then He is to come the eighth time, at the judgment. Seven times He has already made the journey. The eighth time He will make it. The Bible specifically enumerates eight instances in which the man Jesus takes the journey between earth and Heaven. Peter said of the Lord, "He shall send Jesus Christ, * * * whom the heaven must receive until the times of restitution of all things, which God had spoken by the mouth of all his holy prophets since the world began." (Acts 3; 20-21). But this plainly does not signify that Christ shall re- main in Heaven continuously until the times of 148 THE UNIVERSE OUR FUTURE EMPIRE. restitution of all things. Earth had been especially the place of His sojourning. Now Heaven is to be His general abode. Still He is not always there. For, after Peter had said these words that have been quoted, Christ came down from Heaven, and appeared to Saul at Damascus. Then later he ap- peared to Paul again by night in Jerusalem. (Acta 23; 11). And of course He may have come on other occasions that are not recorded. It is no more certain that Christ is risen from the dead, than it is that His glorified body has power to traverse the vast realms of space, be- tween earth and Heaven, backward and forward. If He has seven times crossed the distance be- tween earth and Heaven, and done it five times in His resurrection body; surely He can do it again and again, an indefinite number of times. The glorified man has this power of flight from world to world. THE THREE STAGES IN THE DEVELOPMENT OF MAN. Man, in order to reach his final and highest state, has ordinarily to pass through three stages. I. The soul is united to the natural body. 2. The soul is separated from that body. 3. The soul is in its glorified body. This seems to hold true of our entire race; except Enoch, Elijah, and those who shall be living when Christ comes in judg- ment. OUR POWER OF CELESTIAL FLIGHT. 149 I. That man, in the natural body, (i. e., his present state), can ever journey from earth to Heaven, we have no reason to beheve. The only persons of whom it could, for an instant, be sug- gested that such a thing ever did occur, were Enoch and Elijah. But the apostle says, "flesh and blood" (i. e., this natural body) "cannot inherit the kingdom of God." Therefore we assume that the bodies of those two saints, before actually entering Heaven, underwent a change, and entered into their glori- fied state, as will the bodies of those believers who are living upon earth when our Lord shall come. Plainly Enoch and Elijah should h€ classed with those persons who do not see death, but receive their glorified bodies by sudden change. Yet it is not easy to tell whether their bodies entered the glorified state before they left earth, or afterward. And this question would seem to be comparatively unimportant. For, as we shall see later, the time occupied in journeying from earth to Heaven is comparatively very brief. Hence, as Enoch and Elijah stand by themselves, we need not attempt a special discussion of their cases; further than to note the following points: Enoch's prediction of the judgment contained a veiled prophecy that he, with the other saints, should return to earth at that time. And Elijah did actually come back to earth at Christ's Trans- 150 THE UNIVERSE OUR FUTURE EMPIRE. figuration. So, to these two men, must be con- ceded the power to traverse the realms of space. 2. The soul is separated from the body. The body remains upon or in the earth. The soul goes to the bosom of God. Souls, in this state, have passed from earth to Heaven, as Samuel and Moses, and the great multitudes of believers who have died in Christ. Furthermore, in this state, they come back from Heaven to earth. For they must do this to receive their resurrection bodies. Hence the disembodied spirits of men have power to travel between earth and Heaven either way. And, if they can traverse the space between earth and Heaven, we are compelled to believe they can explore the kingdoms of space in other directions also. 3. The soul obtains its glorified body. There are two ways in which it may receive the final spiritual body. a. By resurrection. b. By the sudden change, which comes over those who are upon earth at our Saviour's second advent. "We which are alive, * * * shall not pre- vent them which are asleep. For the Lord him- self shall descend from heaven with a shout, * * and the dead in Christ shall rise first; then we which are alive and remain shall be caught up to- gether with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." (IL Thess. 4; 15-17)- In the case of this one gen- OUR POWER OF CELESTIAL FLIGHT. 151 eration, which will be living upon earth when Christ comes, the soul will never be separated from the body. But, while the soul is still in the body, the latter will be changed from the natural to the glorified state. But the glorified bodies received by the saints who are alive at Christ's coming, and whose bodies are then changed, are exactly the same as the glorified bodies of those who are then raised from the dead. And certainly the soul in its glorified body, whether it receives that body by resurrec- tion from the dead, or by change, can traverse space. Christ's resurrection body had that power. And "many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." (Matt. 2"]', 52-53). They had receivecf their resurrection bodies. They did not die again, but must have followed Christ to Heaven. Of those persons whose journeyings between earth and Heaven have been specially noticed, we may take another view. They perhaps may be re- garded as representing different classes of per- sons in the Church. IN THE OLD TESTAMENT. Moses was the great executive of the law, the most conspicuous character under the old cove- nant. Three times he has made the journey be- 152 THE UNIVERSE OUR FUTURE EMPIRE. tween earth and Heaven. Samuel was first in a long line of successive prophets. He was a great and extraordinary leader among the people. Samuel is associated with Moses in Jeremiah 15; I. "Though Moses and Samuel stood before me, yet my mind could not be toward this people." Three times Samuel has traversed the distance be- ^tween Heaven and our globe. Elijah was a mighty reformer. Three times he has traversed it. These men belonged to the number of those holding official position. Enoch was of the antediluvian world, whose revelations were not so complete. Yet he, in the body, travelled through the space between earth and Heaven. Again, (H. Kings 13; 21,) they were burying a man, and cast him into the sepulchre of Elisha. And when the man was let down and touched the bones of Elisha, he revived and stood upon his feet. We cannot believe an enemy of God was thus raised from the dead. We must hold this man was a worshipper of Jehovah. So his spirit had gone to Heaven, then come back to earth. And finally we must assume it went to Heaven again. These two instances may stand for the class of those who did not hold official position. Then there were the little boy whom Elijah raised to life (I. Kings 17; 21-22), and the boy whom Elisha restored from death (H. Kings 4; 35)- We must hold that their spirits had made the journey from earth to Heaven, then returned OUR POWER OF CELESTIAL FLIGHT. 153 to earth. They may represent the class of chil- dren. IN THE NEW TESTAMENT. First of course was Christ, the great central figure of all revelation. His human soul made the journey at least seven times. The ruler's daughter, whose spirit went to Heaven, returned, then went again, may represent the class of youth. Lazarus and the many (prob- ably both Jews and Gentiles) who *^came out of the graves after his" (Christ's) "resurrection," may represent the great multitudes of those in humbler station who Had accepted Christ. These persons all went up to Heaven, then returned to earth; then once more they went back to the skies. Perhaps the Intention was that their cases should be illustrative of all the dififerent classes of humanity. Nor can it for an instant be intimated, that these mighty celestial journeys were things of the distant past, and never to be repeated. Far from it. In Rev. ii; 11-12, two prophets of God have been killed. "And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them." By and 154 THE UNIVERSE OUR FUTURE EMPIRE. by those glorified beings will come back to earth again. As Enoch from the beginning prophesied, "The Lord Cometh with ten thousand of his saints." (Jude 14); so Matthew says, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory." (Chap. 26; 31). And Paul says, "To the end he may establish your hearts un- blamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. (I. Thess. 3; 13). "The Lord himself shall descend from heaven with a shout, * * * Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air. (I. Thes. 4; 16-17). Enoch had been caught up to meet the Lord in the air. So had Elijah. These others are to be caught up. Thus, when Christ appears again, with Him will come the entire multitude of those saints who have passed from earth prior to His final coming. For the great host of those who have gone to Heaven, but now return, it will be another journey between earth and paradise. For Samuel, Moses, Elijah, Lazarus, and the many saints who rose from their graves after Christ's resurrection, it will be the fourth journey between Heaven and earth. For Christ, the eighth recorded journey of this kind. Now comes the final judgment, when all na- OUR POWER OF CELESTIAL FLIGHT. 155 tions of the earth, both small and great, are to stand before God; be assigned to and confirmed in their eternal state. And, after the dead are risen, those which remain shall be caught up "to meet the Lord in the air." So now the entire Church of God will be endowed with this power of mighty and universe-exploring flight. About our reasoning up to this point, there is no fancy or speculation. These positions are in- contestable. They are but a sound, sober, and logical presentation of the simple teachings of the Word. If there be anything which is .unmistak- ably revealed about the physical life of redeemed man in his future state, it would seem to be this, that he has a power of motion transcending any of which we have the slightest experience here on earth. And as, on at least eight occasions, Jesus, either with or without His glorified body, crosses the abysses of space between this globe and Heaven; so obviously He may go to and from any other spheres throughout the universe. But, in exactly the same manner, so may each and every departed saint, whether in the body or out of the body, do precisely the same thing. Far as mere ability to do this is concerned, he possesses that, SOME OBJECTIONS ANSWERED, AND SOME FUR- THER POINTS DISCUSSED. If it be objected that this would imply rapidity 156 THE UNIVERSE OUR FUTURE EMPIRE. of motion and other powers beyond any human possibiHty, also an exposure to heat and cold which humanity could not endure, we would reply that the glorified body is certainly raised, at least to some extent, above those laws of nature to which it is at present subject. But, before covering the specific points just raised, we may here properly make a few remarks about some other things pertaining to the glorified body. Of its youthfulness and its beauty we have already spoken. We notice now (i). Its Senses. It certainly seems to possess all the senses we have at present. For Jesus, after rising from the grave, sees, hears, tastes, and touches. Doubtless it has them in still higher degrees of perfection. Many animals exhibit powers of sense which in one way or another are superior to those of men. We are naturally justified in expecting that, in our higher estate, we shall have sensory endowments which at least will equal those of the lower crea- tures we see about us here. For who would like to afBrm that the glorified body of the Son of God is, in any of its sensory powers, inferior ^o any of the animals He Himself has made? Of all our senses, the most important one is that of vision. If there were any Biblical indication of increase in the capacity of any sense, we should look for it in that of sight. It is not so important OUR POWER OF CELESTIAL FLIGHT. 157 there should be higher development in our powers of hearing, touch, taste, smell, etc. They are far less important than the power of sight, and sub- ordinate to that. We do not get much light upon this subject by studying the person of the glorified man. He must have powers of seeing and hearing what transpires at a great distance. While on earth, He saw in the water the distant fish with the piece of money in his mouth. He saw in the far- away village the colt tied, and commanded His disciples to get it. "Go into the city, and there shall meet you a man bearing a pitcher of water." (Mark 14; 13). He foresaw in distant Jerusalem the man with the pitcher. Yet, at that time, we understand His human nature in physical capacity was simply like our own. He did not do this through any mere human power of vision. But through His omniscient divine mind, which trans- mitted the knowledge to His human intelligence. Unquestionably He must have that same power now. Suppose an event to be transpiring in the wilderness beyond the reach of human or angelic ken. The glorified Jesus on His throne must be able to note the fall of the pine, the spring of the wild beast, the flight and song of the bird, the rush and thunder of the cataract. He certainly can do this by the activity of His divine Spirit. That mind, noticing these sights and sounds, transmits the knowledge of them to His finite spirit. And 158 THE UNIVERSE OUR FUTURE EMPIRE. we cannot determine how far He would do such things merely as glorified man; and how far as God, His divine mind revealing to His human soul the visions and voices of beings or objects far away. Very probably as glorified man He has sensory powers far superior to those He had as natural man. But it is difficult to tell to what extent they are superior, or at what point the glorified human power ends and the divine begins. Hence from what the Scripture teaches about Him alone, we do not seem to reach very full results. But, in another way, we obtain clues and sug- gestions. For consider the imagery which de- scribes the cherubim. Each had a human face, in- dicating human intelligence, feelings, and will; then in addition an eagle's face, indicating celerity of motion, but also extraordinary keenness of sight. These celestial spirits are described as full of eyes. "And their rings were full of eyes round about them four." (Ezek. i; i8). "And their whole body, and their backs, and their hands, and their wings, * * were full of eyes round about" * *. (Ezek. lo; 12). So in Revelation, in the descrip- tion of the living creatures. "In the midst of the throne and round about the throne, four living creatures full of eyes before and behind." (Rev. 4; 6). This figurative language would seem to in- dicate that their vision covers a vast horizon with utmost minuteness of detail. Here are symboHcal OUR POWER OF CELESTIAL FIGHT. 159 suggestions that these finite beings of the other world have faculties of sight superior to our own in its present state. But glorified man is to be higher than the angels. So it is not likely that our sense of seeing will be inferior to theirs. Says Dr. Chas. Hodge : "Our power of vision, instead of being confined to the range of a few hundred yards, may far exceed that of the most powerful telescope." (System. Theol. III. 783). There may be other senses of which at present we have little conception. For instance, many of the lower creatures have wonderful power of de- termining location. Some domestic animals, though taken many miles from home in closed cages, will speedily return to their former habita- tions. The home-seeking and home-finding in- stinct of the carrier pigeon is familiar. There is a faculty which man lacks now, but may have by and by. The angels seem to be pure spirits, without ma- terial bodies of any kind. These finite spirits are invisible, just as the infinite Spirit is invisible. We cannot see them. And we cannot locate them, unless by some extraordinary means, as when they make such manifestations of themselves that they seem to have human forms. Yet they must in some way be able to recognize one another's pres- ence, and to locate one another. Here is a sug- gestion of some sense which we at present lack, but may have later. 160 THE UNIVERSE OUR FUTURE EMPIRE. When God "opened the eyes" of the prophet's servant, the young man saw the mountain "full of horses and chariots of fire round about Elisha." But it is not likely the servant actually saw any horses or chariots at all. Probably this was a symbolic manifestation designed to teach him that angels were there present in great numbers and with great powers. But as God symbolically "opened the eyes of the young man," bestowing through them wonderful conceptions not pos- sessed before; so, in the future life, God may open both the eyes and all the other senses, giving them higher, keener, and finer sensibilities. We cannot see the interior of an opaque liquid or solid. But God can do this. Here is a sugges- tion of sensory power which we have not yet, but may by and by attain. (2). But the Glorified Body may Possess, in Other Respects, Powers Superior to Those It Has at Present. Consider again those visions of the cherubim. (Ezek. i). Each had also the face of an ox, and the face of a lion. The ox is prepared for sacri- fice. So are the cherubim — in spirit; for of them no sacrifice can be required. But the ox is also the symbol of capacity for patient, tireless and mighty toil. Here is a suggestion of like might that is in the cherubim. And the lion is symbol of power kinglier still; OUR POWER OF CELESTIAL FLIGHT, 161 intense, terrible, irresistible in its puissant play. Also of fearless courage. And here are sugges- tions of the power that in the celestials dwells, so great they know no fear. Even the ox is weak beside the lion, and goes down before the lion's paw. But, in a combat between a lion and an angel, what would issue? We see the outcome in that strife between the lion and the man, when the Spirit of God was upon the latter. Samson "rent him as he would rend a kid, and he had noth- ing in his hand. (Judges 14; 6). But an angel is stronger than Samson. In a contest with an angel, how then would a lion fare, or a den of lions? Angels have far greater power than men. In opposition to an angel, how would any number of armed men come out? How did the angel im- press the Roman guards about Christ's sepulchre? "His countenance was like lightning, and his rai- ment white as snow : and for fear of him the keep- ers did shake and became as dead men." (Matt. 28; 4). Again, "The angel of the Lord went out, and smote in the camp of the Assyrians an hun- dred fourscore and five thousand; and when they arose early in the morning, behold they were all dead corpses." (II. Kings 19; 35). What would the art of man avail against that of an angel ? The apostles had been put into the common prison. "But the angel of the lord by night opened the prison doors, and brought them forth." And when 162 THE UNIVERSE OUR FUTURE EMPIRE. the officers went to the prison, "they returned, * saying. The prison truly found we shut with all safety, and the keepers standing without the doors, but, when we had opened, we found no man with- in." (Acts 5; 19-23). The Apostles had been in some way brought out despite the keepers. Peter was in prison, "sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon Jiim, and a light shined in the prison." Apparently this angel has power to cause light to shine. Here is a wonderful thing. And Peter's "chains fell off from his hands." "The iron gate that leadeth into the city * opened to them of its own accord." Here is a supernatural control over matter also. All these things indi- cate that those beings have powers, or are at- tended by powers superior to our own. Clear-eyed and calm are those servants of God in the angelic hosts. Nothing ever appears to discomfit or disconcert them. No angel ever seems a particle embarrassed by any obstacle or difficulty that confronts him. Yet it is not likely that these angels, who are but servants, were made by Christ with powers superior to those which are adopted by Himself in His own glorified body. About such things we cannot affirm, but still less can we deny. His resurrection body cer- tainly had strange, wonderful, and supernatural OUR POWER OF CELESTIAL FLIGHT. 163 endowments. And our bodies are to have the same. (3). And the Exercise of These Supernal Facul- ties Can Never be Interrupted Through Any Ad- verse Physical Conditions. Though not dependent upon food, the glorified body certainly can enjoy food; for Christ repeat- edly ate before His disciples after His resurrec- tion. (Luke 24; 35, 42, 43. Acts 10; 41). All the imagery of Scripture implies that the saints eat and drink in the City of God. Christ there par- takes with them of the new wine of the kingdom. There is the marriage supper of the Lamb. There is the fruit of the tree of life, etc. But how far these expressions are symbolic and how far lit- eral, it is not easy to determine. Yet no physical appetite or afifection seems al- lowed to become painful. "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters." (Rev. 7; 16, 17). "Neither shall there be any more pain." (Rev. 21; 4). In their tire- less activity there is never pausing through dis- ease, pain, infirmity, age, or sleep. "Therefore are they before the throne of God, and serve him day and night in his temple." (Rev. 7; 15). In response to all questions about that resurrec- 164 THE UNIVERSE OUR FUTURE EMPIRE. tion body, here is a most suggestive and compre- hensive principle. Christ, as the Redeemer of mankind, is to be clothed with that glorified body- throughout eternity. It promotes His honour and His pleasure to wear it. So surely there can be naught unsatisfactory about a body which is to be worn to everlasting by God Himself. Thus we have some idea of the wonderful physical basis in connection with which that higher life is to pro- ceed forevermore. Still studying the characteristics or powers which Scripture seems plainly to reveal as belong- ing to these glorious bodies, and now replying to objections that have been raised, we note a. The Insensibility of Celestial Beings to the Influence of Cold. Of course there is at times intense cold orf earth. Yet the teaching of Scripture is, that the angels continually visit us. "Are they not all min- istering spirits sent forth to minister for them who shall be heirs of salvation?" (Heb. i; 14). As they were continually about God's people in Bible times; so, though we see them not, unquestion- ably they are about us. They must come to God's children amid Siberian snows, and within the Arc- tic Circle. But climatic influences afifect them not. There is no suggestion that they ever suffer, though the cold be keenest. The polar frosts are powerless over them. OUR POWER OF CELESTIAL FLIGHT. 165 The angels, and the bodies of Enoch, Elijah, Christ, and of the many saints that came out of their graves, must, while passing through inter- planetary space, have been exposed to intensest cold. This Flammarion estimates at nearly two hundred and seventy degrees (270°) below zero. Yet there is not the slightest evidence that they ever were affected by it. Their bodies were able to endure that cold. They might enter any polar twilight without fear. But our bodies shall have like temper. Some worlds may be without an at- mosphere like ours. Neither is there atmosphere like ours through interplanetary space. Yet on those worlds, and in that space, we must believe these beings freely live and move. And there we also shall be able to do the same. b. The Insensibility of Celestial Beings to the Influence of Heat. Concerning this the Bible contains some strik- ing suggestions. After the angel of the Lord had appeared to him, Manoah "took a kid with a meat offering, and ofifered it upon a rock unto the Lord; and the angel did wonderously; * * * * Pqj- it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar." (Judges 13; 20). The flame of the sacrifice had no power to injure Him. "And Manoah and his wife looked on it, and fell on their faces to the ground." 166 THE UNIVERSE OUR FUTURE EMPIRE. When Nebuchadnezzar commanded to heat the fiery furnace seven times hotter than it was wont to be heated, and the mightiest men that were in his army bound Shadrach, Meshach, and Abed- nego, and cast them into that furnace, the fire slew the men who took up the Hebrew children three. But the victims of his wrath appeared un- harmed in the furnace fires. And with them was another figure; "and the form of the fourth is like the Son of God," or, in Revised Version, "like a son of the gods." (Dan. 3:25). If this figure was Christ, here is an interesting illustration of His ability to keep His disciples unhurt amid intensest heat. If it w^as only an angel, the case becomes still stronger. For the angel, though exposed to the greatest heat men then were able to produce, Avas himself unharmed; and He kept the Hebrew children from being harmed. The fiery furnace, kindled in hatred of God, was powerless over them. Again, in Revelation (Chap. 14; 18), "Another angel came out from the altar, which had power over fire;" or, "he that hath power over fire." And John saw "an angel standing in the sun." (Rev. 19; 17). The intensest heat then known in na- ture, affects him not. He withers not before the sun's fierce flame. And we too may, from a near viewpoint, gaze unharmed upon the fires of any sun. Such things would seem to indicate that, in yon OUR POWER OF CELESTIAL FLIGHT. 167 glorified life, our abilities to endure cold and heat, shall surpass those we possess at present. (4). After Christ's Resurrection His Body- Plainly had Transcendent Endowments; Never Possessed by the Highest Animals, and Never Before Exhibited by the Body of Christ Himself. a. It Could Appear and Disappear at Pleasure. This ability to appear and disappear at will, seems characteristic of celestial beings. When an angel withstood Balaam, the beast the prophet rode beheld that spirit. But Balaam saw him not. The angel appeared in vision to Daniel; but not to any of those about him. "And I Daniel alone saw the vision; for the men that were with me saw not the vision.' (Dan. 10; 1-9). So the risen Christ could conceal His identity; could appear and disappear. When Mary was at the sepulchre, "she turned herself back, and saw Jesus standing, and knew not that it was Jesus." (John 20; 14). A little later, the disciples were on the sea of Ti- berias. And "when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus." (John 21; 4). Again, when two of the disciples were on their way to Emmaus, Jesus walked and talked with them ; but they knew Him not. "Then their eyes were opened, and they knew him; and he vanished out of their sight." 168 THE UNIVERSE OUR FUTURE EMPIRE. (Luke 24; 31). So, before Damascus, those with Saul saw no man. Only Saul saw Jesus. "The men which journeyed with me stood speechless, hearing a voice, but seeing no man." (Acts 9; 7). It was something entirely contrary to the ordi- nary laws of nature that Christ should be able to vanish out of sight of His disciples so quickly their eyes could not follow Him; that His body should be plainly visible to one person, but not to others close by. And surely the glorified bodies of the other saints who were translated or have already risen from the dead, must have the same power to ap- pear and disappear at will, so far as our eyes of flesh are concerned. They can do this, although they do it not. But we would hardly be willing to believe that a group of saints, in their risen bodies, could be near one another, without inter- vening obstacles, and could remain invisible to one another. And, if they can see one another at all times, they have a power of vision surpass- ing ours. For we confessedly could not see their glorious bodies at all times, even if we knew that they were here among us. This superior gift of, vision we would argue that they must possess. Of Christ's glorified body we notice next b. It Had the Power of Unobstructed Flight. When the disciples were assembled in the house, with the doors closed for fear of the Jews, Christ OUR POWER OF CELESTIAL FLIGHT. 169 suddenly appeared among them. Twice — on two separate occasions, eight days apart, when the disciples were assembled, with doors closed, Jesus suddenly appeared, and stood in the midst. (John 20; 19 and 26). He apparently had come through the closed door, or closed window, or solid wall. And in Palestine the walls were made of stone. If even these things did not impede Him, it would seem easy to believe that He might experience no great resistance in passing through the atmos- phere skyward to His throne. Later they saw Him rise above the Mount of Olives into the blue empyrean. Plainly gravita- tion did not hold Him down as it does us. But, if He actually disappeared from the com- pany of His disciples so suddenly their eyes could not follow Him — so He is described as "vanish- ing away;" if twice He could go through window, door ,or wall, when all were closed; if above the Mount of Olives, regardless of gravitation, He could ascend into the air, at the commencement of His journey heavenward, how is there any incon- sistency in believing that He can continue to move in the same manner, and with incredible celerity of flight? How did He do all these things? There prob- ably are higher laws which as yet we do not un- derstand, but to which these laws of our present nature, as we know them, are subordinate. Those glorified beings live according to these higher 170 THE UNIVERSE OUR FUTURE EMPIRE. laws. The laws which hold us, bind them not. From these present limitations, our glorified bodies will be forever free. c. Great Celerity of Motion is Possessed by the Celestials. The dreams and stories of classical antiquity and of the Orient show there is nothing at all repug- nant to human reason in the idea of extraordinary rapidity of movement on the part of finite intelli- gences. But, in the Arabian tales, what stories of miraculous celerity in flight, could surpass or equal the Scripture teachings about God's spiritual beings in those higher ranges of exist- ence! For consider some things in the Bible which plainly reveal these possibilities of rapid motion by the glorious spirits of the other world. The general tenor of the Scriptural references to this subject implies such celerity of flight. Note how the Psalmist describes the majestic motion of the Lord. And, as this was a case in which the Deity is represented as appearing, it must have been the second person of the Trinity — Christ. "He rode upon a cherub and did fly: he did fly upon the wings of the wind." (Ps. i8; lo). Though the language may be merely figurative, angelic beings, as we have already seen, are rep- resented as having wings, and using them for loco- OUR POWER OF CELESTIAL FLIGHT. 171 motion, Ezekiel, in his vision, seemed to hear the wings of the cherubim. He says, "When they went, I heard the noise of their wings, Hke the noise of great waters." (Ezekiel i ; 24). And the sound of the cherubim's wings was heard even to the outer court; as the voice of the Almighty God when he speaketh." (Ezek. 10; 5). John says, "And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice," etc. (Rev. 8; 13). "And I saw another angel fly in the midst of heaven, having the everlasting gos- pel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people." (Rev. 14; 6). But, in that higher state, it seems to be no more remarkable for an angel to be flying than in this world it is for a man to be walking. Here it is natural to walk, as Christ walked. But, in the higher life, it is as natural to fly, as it was for Christ to rise above the Mount of Olives. The cherubim Ezekiel saw had each four wings. (Chap. I ; 6). John had a vision of four living creatures about the throne of God. (Rev. 4; 8). One of these was like a flying eagle, (v. 7). Each of these four living creatures had six wings. Sug- gestive of most extraordinary powers of locomo- tion. Whether they were symbolical or literal; their meaning cannot be mistaken. They imply superhuman powers of motion through space. "And the fifth angel sounded, and I saw a star fall' 172 THE UNIVERSE OUR FUTURE EMPIRE. from heaven unto the earth : and to him was given the key to the bottomless pit." (Rev. 9; i). Here an angel's motion from Heaven to earth, is repre- sented like that of a shooting star. Shall we have wings? No. The Bible teaches just the opposite. Christ never is represented as winged. Neither the returned Samuel, Moses, Elijah, nor any other human being from the other world appears in Scripture, in any case, as having wings. Yet ours is to be a winged life. The Bible attributes to Christ and His saints capacities for motion superior to those of any living creature that has wings. For these latter beings appear as requiring wings for locomotion. But the glorified Jesus and His people need them not. They can fly without wings. Their endowments in this re- spect are impliedly superior to those of cherubim and seraphim. And the manner in which our glorified bodies move, is illustrated by that in which Christ's glorious person went up from the slopes of Olivet to Heaven, then afterward came and went as He repeatedly reappeared on earth. And there are some other points in the Bible whose bearing upon this subject seems unmistak- ably clear. Lazarus of Bethany died a natural death, like that of any other believer. And we are bound to assume that his spirit went at once into Heaven. But, in four days, that soul was in its body again. So, in not over four days, the OUR POWER OF CELESTIAL FLIGHT. 173 spirit of Lazarus must have gone from earth to the heavenly city, and returned again. But this does not suggest the true measure of rapidity in that heavenly flight. We must advance beyond this. Christ died Friday afternoon at three o'clock. But early the first day of the week He had risen. From three o'clock Friday after- noon to three o'clock the next Sabbath morning, is only thirty-six hours. Within thirty-six hours He had made the journey to the distant Paradise, and returned to earth. But this does not show the limit to that coming celerity of flight. The Jewish day began at 6.00 o'clock in the morning, and ended at 6.00 o'clock in the afternoon. As just noted, Christ died about 3.00 o'clock in the afternoon. But, before He died, He said to the penitent thief, "To-day shalt thou be with me in paradise." But the day closed three hours later. Therefore, between 3.00 o'clock and 6.00, i. e., within three hours, Christ's spirit must have made that journey to the far-off New Jerusalem. And the penitent thief made the jour- ney with him. He also had reached that holy city. Is Christ — the Deity — limited in speed of mo- tion? Did it require a long and weary journey to regain His throne above? Of Christ's ascent from Olivet, one evangelist says (Mark 18; 19), "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God." It is described, as if it were 174 THE UNIVERSE OUR FUTURE EMPIRE. an almost instantaneous thing; as if, immediately after the words were out of his mouth, He was again in Heaven. Another evangelist says (Luke 24; 51), "While he blessed them, he was parted from them, and carried up into heaven." The Re- vised Version reads, "While he blessed them, he parted from them, and was carried up into heaven." Mark that. While He blessed them, He was carried up into Heaven. As if, almost while the echoes of the blessing were still ringing in their ears; He was back in His heavenly place. Though we must not strain their meaning, these passages seem to favor this idea. Germane to this line of investigation is that text in Acts (Chap. 8; 39), after Philip had baptized the eunuch. "When they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more." Here was another case of instantaneous motion. Now, however far from the celestial city our spirits may range afterward, the Bible indicates that, upon departing from earth, the souls of saints pass directly on to Heaven. For, when Christ left earth, "He was received up into heaven, and sat on the right hand of God." When He died at the crucifixion, it was the same. As we have just seen, He said to the penitent thief, "To-day shalt thou be with me in paradise." In like manner, "The beggar died, and was carried by the angels into Abraham's bosom." OUR POWER OF CELESTIAL FLIGHT. 175 (Luke i6; 22). Abraham's bosom, paradise, the New Jerusalem, Heaven, all mean one and the same thing. So we see Christ and the penitent thief, the angels and the beggar, all went straight to this place. And, if Christ and the penitent thief accomplished the journey within three hours at longest, then the angels and the beggar presum- ably did the same. Now remember Christ's raising of Lazarus, of the widow's son, and of the ruler's daughter. In each case. His words were, "I say unto thee, arise." And when Peter raised Tabitha, he said, "Tabitha, arise." As Lazarus and the widow's son had been some time dead, their spirits may not have been at that moment In Heaven. They may have come nearer to earth, or gone farther away. But the ruler's daughter and Tabitha had just died. It would seem most reasonable to believe their spirits were now in the celestial city. But, as the word was spoken, those spirits returned from their far-distant journey. Instantaneous thing ! Corroborative in its teachings is the case of Samuel, as he appears in the cave at Endor. Saul has said to the witch, "Bring me up Samuel." Though not the witch, but God, brings him there, Samuel immediately is present. But his soul had been dwelling in glory in the other world. He may have been anywhere else in the universe; but, in the absence of evidence to the contrary, we 176 THE UNIVERSE OUR FUTURE EMPIRE. must believe he was in Heaven. Evangelical be- lievers all say he was in Heaven. As a matter of fact, he may have been much farther off than Heaven. Yet, within a. few moments, at longest, he has made the journey from Heaven back to earth. So with the spirit of the child Elijah raised from the dead, and the child Elisha restored to life. We must hold these infant spirits had gone to Heaven. But those spirits instantly return. Mark says, "Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." (Chap. 14; 62). Then con- sider the language with which Paul describes the resurrection. (I. Cor. 15; 52). "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 dead shall be raised incorruptible, and we shall be changed." Again he says (I. Thess. 4; 16-17), "The dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air." O'er all the surface of the earth, and from all its seas, the uncounted billions of the dead shall be raised up. Next all believers then living shall receive their glorified bodies; not by death, but just by change. All this is done "in a moment," in less than a moment, "in the twinkling of an eye." Next, from the Arctic Pole to the Equator, from Equator to Antarctic Pole, the OUR POWER OF CELESTIAL FLIGHT. 177 glorified saints must instantly assemble at the spot where Christ appears. For all the dead who have been raised, and all the living who have been changed, shall be "caught up together in the clouds, to meet the Lord in the air." The three things, the resurrection of the dead, the change of the living, and the rapture of all to- gether to meet the Lord in the air; seem to be presented practically as one simultaneous scene. Here is a plain, prophetic intimation of the extra- ordinary rapidity of movement to be enjoyed by the countless hosts. Such prospective celerity of flight must be conceded. There is no escape from it. This seems to be the simple, unmistakable teaching of the Word of God. How is this celerity of movement rendered pos- sible? We answer with a question. How did the glorified Jesus rise from Olivet to Heaven? Though His human person occupied but a small portion of space, His divine presence and power are everywhere. At His ascension that divine power raised His human body, so it sped swiftly from earth to His throne above. That same divine power transports His glorified human body at will through any portion of His domains. This seems to be the explanation. Perhaps it is in this way that angelic beings and disembodied spirits move. Exactly so Enoch and Elijah were translated. When, at the resurrection, we receive our glorified 178 THE UNIVERSE OUR FUTURE EMPIRE. bodies, and are caught up into the air, evidently it is by divine power. Presumably the saints will be enabled to move thereafter by that same means. The divine power transports them everywhither as they will. As regards our physical life in the world to come; literally, in a sense which is so profound it rarely is suspected, yet which lies upon the very surface of the words, **In him we live, and move, and have our being." And all these things which are presented in Scripture, as cold or glowing matters of fact, are entirely in accord with what, upon general princi- ples of reasoning, we would expect to be the case. When Christ's risen body went up from Olivet to Heaven, at the commencement of His glorified state, did He grow faint? Was there any hint of weariness? Surely this could not have been the case with the Son of God. When He came back to meet Saul of Tarsus, and shone radiant before him, was Christ at all exhausted by the journey? And, when He reentered Heaven, did He arrive there in the least fatigued by travel o'er a long and toilsome way? Surely He traversed that dis- tance without lassitude. Of those who attain that life, we read, "They shall hunger no more, neither thirst any more." (Rev. 7; 17). Whatever they do, whether they rest, or toil, or sweep through infinite space, they can know nothing of physical fatigue. And He went at a rate of swiftness en- tirely satisfactory to Himself, as rapidly as He OUR POWER OF CELESTIAL FLIGHT. 179 desired to go. We are compelled to believe it was with ineffable celerity. But we too shall jour- ney with that same rate of speed. Light flies 186,500 miles a second. To bring out more clearly the possibilities of the case, imagine a distance so great, light would re- quire 12,000 years to cross it. There are worlds so far away in space, that a sunbeam leaving them before Adam was created, would not have half reached us yet. Will any one dare afifirm the glorified body of Christ would need 12^000 years to compass it? Perhaps He could do it in 1,000 years. Or 100 years. Or one year. Or in less time. Here is a matter about which we dare not limit Him. When we attempt to determine the rate at which the glorified body of the Son of God may course through space, we find ourselves obliged to concede more and more to the theory of almost unthinkable velocity. Now suppose the Scripture were deliberately seeking to convey the idea of almost inconceivable celerity in motion, what language would it use? Could it employ any stronger than appears in some passages in which rapidity of locomotion alto- gether superhuman is attributed to beings of the other world? Luke says (10; 18), "I beheld Satan as hghtning fall from heaven." Or, in the Revised Version, "I beheld Satan falling as lightning from heaven." Here is the flight of merely a lost spirit. Daniel 180 THE UNIVERSE OUR FUTURE EMPIRE. writes (Chap. 9; 21), 'The man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." But the Hebrew means, "being caused to fly like lightning."* There is ground for thinking that Gabriel left Heaven after Daniel's prayer had been begun. "At the begin- ning of thy supplications the commandment came forth, and I am come to shew thee." (verse 23). Here is further suggestion of the celerity of Ga- briel's flight. And, in Ezekiel's vision, "The living creatures ran and returned as the appearance of a flash of lightning." (Ezek. i; 14). Where the celestial beings are described as winged, it may be said, "Their wings were symboli- cal." "These were rhetorical expressions." Very good. But what idea were they designed to con- vey? Surely that of startling and ineffable swift- ness of flight. The objector continues, "It may be said of chariots that they 'run like lightnings;' of a missile, 'His arrow shall go forth as the light- ning.' " This would simply mean the greatest speed possible for chariots and arrows. In those cases the figure would have a limited meaning from the very nature of the things which it ex- plains. But there is another side. This language is ex- pressive of the greatest quickness of motion of which men at that time had any knowledge. There • See Lange'e Commentary on this passage. OUR POWER OF CELESTIAL FLIGHT. 181 was no illustration or type of speed then known, which could convey the idea of greater celerity or despatch. And, with regard to the motion of spiritual beings, it is used at least three times in the Bible. They moved "Hke Hghtning." And surely it was designed to express this very idea — that these glorious beings have powers of motion ineffably surpassing any possessed by mortals here on earth. But, when Christ bestowed on the celestials such gifts of flight, did He endow those subordi- nate creatures with capacities for motion greater than are now enjoyed by the glorified body of the Son of God Himself? Surely not. Unlike the cherubim, who fly with resounding wings, Christ, having higher powers of locomotion than they, rose without wings from Olivet, and soared away into the sky. So we are bound to believe His glorious body must be able to fly with a velocity equal or superior to any exhibited by these other beings to whom allusion has been made. But to us shall be given endowments like His own. "It doth not yet appear what we shall be, but we know that, when he shall appear, we shall be like him, for we shall see him as he is." (I. John 3; 2). Here is a promise that we shall be like Him in spirit. Again He "shall change our vile body, that it may be fashioned hke unto his glori- fied body, according to the working whereby he is able even to subdue all things unto himself." 182 THE UNIVERSE OUR FUTURE EMPIRE. (Phil. 3; 21). Here is a promise that we shall be like Him in person. And this involves ineffable celerity of motion. Says Dr. Charles Hodge : '*We may be able hereafter to pass with the ve- locity of hght or of thought itself from one part of the universe to another.' (System. Theology, in. 783)- As the Bible teaches that the spirit lives, when for a season separated from the body; so it shows that the disembodied spirit can cross the space between earth and the distant Heaven with aston- ishing rapidity of flight. As it declares that the spirit shall reenter the risen body, so it indicates that this glorious body shall have capacity for mo- tion almost beyond our present understanding. The Scriptures no more certainly teach the resurrection of the body to the life everlasting, than they teach that, in such unending life, the saints will have amazing abilities of locomotion through space. For, as already observed, though they will not have wings, theirs is to be a winged life. It is no more rational and Scriptural to beheve in the immortality of the soul, and its reunion with the resurrection body, than to believe that the soul, both before and after it enters the glorified body, will have these extraordinary endowments for cosmic travel. And there are few things about the coming physical life, more wonderful and fas- OUR POWER OP CELESTIAL FLIGHT. 183 cinating than these almost hmitless possibiUties of celestial flight. Does this startle the reader? Is he staggered and overcome by such "a dream?" But it is no dream. It is the logical conclusion to which we are irresistibly led by unmistakable teachings of inspiration. These positions seem incontestable. That we shall, in the future state, have such abili- ties to traverse the vast distance between Heaven and earth, must be admitted. From this there is no possibility of escape. Between Heaven and earth, the pathways of the ether sea are populous forever with the holy ones of God. In Jacob's vision of the ladder, or, more properly, the stairway, upon which the angels of God were ascending and descending, while God stood at the top, we have a simple preliminary presentation of this idea, of a constant passage to and fro of celestial beings between earth and Heaven. Then came the later prediction: "Here- after ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." (John i; 51). This is understood to mean that, In connection with the ministry of Christ, this ministry of angels continues still. God's angels are passing thus forever between earth and Heaven. With them human souls ascend, being con- ducted by them to the heavenly courts. For we read that "The beggar died, and was carried by 184 THE UNIVERSE OUR FUTURE EMPIRE3. angels to Abraham's bosom." (Luke i6; 22). The meanest saint shall have celestial convoy_s to guide him to the city of his God. And, like them, these human spirits unquestionably seem to return from Heaven to earth. We have already enumerated many instances of ascended human spirits that came back to earth at special times. Probably also spirits of other departed saints return to earth to render angelic ministrations here. "Are they not all ministering spirits, sent forth to minister unto them that shall be heirs of salvation?" (Heb. i; 14). The bright spirits of angels, who were al- ways angels, and of c^ngels who once were men, pass forever to and fro. In the language with which the Apostle de- scribes the location of the heavenly city, when he says Christ "ascended up far above all heavens" (Eph. 4; 10), he places it above the myriad starry worlds which we see nearest in the vaults o'erhead. When Christ was on His way to that celestial city, He swept past hosts of radiant orbs about Him on every side. So, in journeying between Heaven and earth, the flying spirits must pass many a silvery star and shining sun. That those spirits may alight, to tarry upon one and another of these orbs, is evident. The concession that they can journey between earth and Heaven, carries with it the admission that they can visit many flaming worlds that lie directly on their airy route. For there is no possible direction from the earth OUR POWER OF CELESTIAL FLIGHT. 185 along which these worlds do not appear. See where, in the sunlight far up o'er Cotopaxi's slopes, yon condor wheels and plays. Can that bird move only on a general line between some given spot on earth and the cliff on which his eyrie rests? He has "the whole wide air of heaven in which to make his flight." So immortal spirits are not confined to motion in one straight line be- tween earth and Heaven. If they have power to go directly from earth to Heaven, and return again, journeying through this almost illimitable distance, then they can jour- ney just as far in other directions, at right angles with this, or at any other angle. Or they can go from earth, in a direction exactly opposite from that toward Heaven. They can go from earth in any and every direction whatever — in as many directions as there are radii diverging from the centre of a sphere. Or, when they are in Heaven, they can go from Heaven in exactly the opposite direction from the earth. They can jour- ney away from Heaven, in any direction whatever; in as many directions as there are radii diverging from the centre of the sphere. They can go to- ward any and every conceivable portion of the uni- verse. And when, in any direction, they have gone a distance equal to that between earth and Heaven, or a greater distance, then, from that point, they can go in as many other directions as there are radii diverging from the centre of a 186 THE UNIVERSE OUR FUTURE EMPIRE. sphere. If they have ability to do what the Bible represents angels, and the disembodied spirits of believers, and the glorified bodies of Christ and others, as having done; then they have power to go in any direction, and to any distance. The resurrection body is immortal. It cannot be pierced or injured by accident or enemy. Had Jesus delivered Himself to the Jews a second time, they could not have killed him. As before His resurrection He had walked upon the surface of the waves, so perhaps after it He could stroll upon the bottom of the deep. He could with impunity explore Arctic frost and ice. As the celestial guardian of the Hebrew children was unhurt in the fiery furnace, so presumably the glorified body of Christ could take liberties with blazing lava or volcanic flames that would be impossible to us. As the snowy sea-gulls sail above the billows, so could Christ's body above any angry sea on any orb. As o'er the Andes the condor wantons in the blue; so could Christ's glorified body soar above any crag, then dart away among the stars. Its possibilities are so exceedingly great and won- derful we dare not formulate them, yet we scarce dare suggest a limit. But our capabilities of mo- tion shall be like His. No other creature, in the ocean, upon the earth, or in the air, has powers of locomotion to be com- pared with those which the Scriptures assign to angels and the white-souled saints. The proposi- OUR POWER OF CELESTIAL FLIGHT. 187 tion that we can have no physical possibiUty of journeying from one heavenly body to another, cannot for an instant stand. We shall be able to float between Saturn and his rings and moons; to move between Jupiter and his five circling satel- lites. As the watchers and the holy ones from Heaven are able, at any portion of God's empire, to check their flight; so we, poising in the ether sea, shall have power to look calmly and at will upon any object on any star or any sun. Ruskin has described the migratory storks and swallows, coming from North African coasts across the Mediterranean to European shores. He portrays what lies before them, as they "lean upon the Sirocco wind." But the language with which he pictures their steady course, and the panorama developing before them, might with equal pro- priety be used to depict the experiences of these celestial intelligences of which we have been speaking. "Let us, for a moment, try to raise ourselves even above the level of their flight, and imagine the Mediterranean lying beneath us like an irregular lake, and all its ancient promontories sleeping in the sun; here and there an angry spot of thunder, a grey stain of storm, moving upon the burning field; and here and there a fixed wreath of white volcano smoke, surrounded by its circle of ashes; but for the most part a great peacefulness of light, Syria and Greece, Italy and Spain, laid like pieces of golden pavement into 188 THE UNIVERSE OUR FUTURE EMPIRE. the sea-blue, chased, as we stoop nearer to them, with bossy beaten work of mountain chains, and glowing softly with terraced gardens, and flowers heavy with frankincense, mixed among masses of laurel, and orange and plumy palm, that abate with their grey-green shadows the burning of the marble rocks, and of the ledges of porphyry slop- ing under lucent sand. Then let us pass farther towards the north, un- til we see the Orient colours change gradually into a vast belt of rainy green, where the pastures of Switzerland, and poplar valleys of France, and dark forests of the Danube and Carpathians stretch from the mouths of the Loire to those of the Volga, seen through clefts in grey swirls of rain-cloud and flaky veils of the mist of the brooks, spreading low along the pasture lands : and then, farther north still, to see the earth heave into mighty masses of leaden rock and heathy moor, bordering with a broad waste of gloomy purple that belt of field and wood, and splintering into irregular and grisly islands amidst the northern seas, beaten by storm and chilled by ice-drift, ancf tormented by furious pulses of contending tide, until the roots of the last forests fail from among the hill ravines, and the hunger of the north wind bites their peaks into barrenness; and, at last, the wall of ice, durable like iron, sets, death-like, its white teeth against us out of the polar twilight."* • "Stones of Venice." OUR POWER OF CELESTIAL FLIGHT. 189 In using such language of the flight of the glori- fied saints, we ascribe to them no more capacity for motion than belongs to birds — to storks and swallows. But, in fidelity to Scripture, we must go far beyond this. We must believe that their motion through space admits of incredible celer- ity; speed so great it would appear that there is almost no limit or restriction to it. When we have read the fairy tales and fables of the East, we have thought how wonderful it might be, if the gifts of motion there described only were 'obtainable. But none of these mere productions of human fancy, equal in splendour and marvel- lousness of conception the truths which the Word of God presents about our prospective powers. Not merely with such speed and majesty of flight, such minuteness of observation, as Ruskin attributes to the birds, but with incomparably greater; we shall have the capacity to compass every orb that rolls in space. And, that, neither shivering in any Arctic cold, not fearing- the fires of any sun. We shall have ability to do this with any sphere, nebula, or constellation along the Milky Way, or throughout the illimitable empires of God. About our power to do this, there can be no question whatever. This must be conceded. But shall we have the privilege f CHAPTER VIII GLORIFIED SAINTS HAVE THE PRIVILEGE OF CELES- TIAL FLIGHT. VARIOUS ARGUMENTS Of the heavenly city, we read in Revelation that "The gates of it shall not be shut at all by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it." (Rev. 21 ; 25-26). But, after the nations have come in, must they there forever stay? Are they there confined, with no freedom, no latitude, no range ? All spirits of evil are to be imprisoned in one place by and by. What then is there for saints to fear? Then through those ever-open gates of Heaven, saints may go with safety to and fro at will. The spirits who have reached that Heaven are not immured there now. Peter spoke of Christ as He "whom the heaven must receive until the times of restitution of all things." (Acts 3; 21). But the Scripture does not represent Jesus as staying in Heaven all the time. After Peter had spoken the above words, Jesus left His throne, 190 OUR PRIVILEGE OF CELESTIAL FLIGHT. 191 came back to earth, and appeared to Saul at Da- mascus. Then, later, appeared to him again at Jerusalem. (Acts 23; 11). By and by He will return to earth once more. Since He appeared to Saul on earth. He may have visited millions of other worlds, beside this one. Samuel left Heaven, and visited earth. So did Moses. So Elijah. So the spirits of many saints w^hose bodies slept; but came out of their graves after Christ's resurrection. All these beings, after going to Heaven, left it for a time, and came back to earth. Upon what ground then, insist that, when we go thither, we must remain there eternally, and can never leave the heavenly city? The Scriptures indicate that man reaches his highest and most complete estate upon receiving his glorified body. But, if Moses, and Samuel, after receiving this, are to be confined in the New Jerusalem, then they are not to enjoy so much range, liberty, and privilege, as they had before. For, previous to resurrection, they could come back to earth. If the spirits of the other world have such liberty to rove through space before as- suming their imperishable bodies and their final honour, surely they will not have less liberty after they enter their perfect state. Since flesh and blood cannot inherit the king- dom of Heaven; we hold that Enoch and Elijah, before entering there, must have been changed, and have received their immortal frames; as those 192 THE UNIVERSE OUR FUTURE EMPIRE. living on earth at Christ's second advent will re- ceive such frames, and be caught up to meet the Lord in the air. But Elijah, with his glorified body, came back to earth, on the Mount of Trans- figuration. If by and by he is to be confined in Heaven, then the future is to bring him, not in- crease of privilege, but diminution. If, having re- ceived his glorious form, he is not confined there now, upon what ground assume that he will be hereafter, while the gates stand open day and night ? The angels have been permitted to range far and wide. Are they to be there confined? Must their uncounted myriads stand inert, those wings forever folded that were once forever spread? And, if so, why? And if angels are not confined, upon what ground assume that we shall be, since, as Scripture teaches, we shall be higher than are they? If there is no restriction upon angelic flight, are powers of locomotion bestowed on glorified saints, simply that they may be forever- more unused? Wicked spirits can now visit earth. They are not, as yet, restricted to any single place. And, if we by and by are not permitted to come back from Heaven to earth, then the devil and his angels are now enjoying privileges which the saints in their glorified estate can never be allowed to know. Next to the question whether we are to have OUR PRIVILEGE OF CELESTIAL FLIGHT. 193 eternal life at all, few others are weightier than this. Are we to enjoy unrestricted liberty of roaming and studying throughout the universe of God, with all its unspeakably varied and ineffably overwhelming revelations of His character? Or, while we see the wonders of creation spreading far away indefinitely every whither; from any near approach to them, are we to be shut out, that we may be confined in some one limited space? As we gaze upon the starry vaults, are they to be eternal enigmas, o'erhung with clouds of mys- tery forever? Upon the parapets of the Holy City are the children of God to stand in despair, looking out to everlasting upon ranges of creation which must be to them forever sealed, and whose lessons must be forever hidden? Then eternal life would be eternal tantalization. And if some Christian souls should say, "We have within us powers of lofty and untiring flight, and we would fain go forth to explore the marvels which our Father hath created;" before those open gates, would God's children be beaten back? As the cherubim, with flaming sword, stood at the gates of the earthly Eden, to keep us out, do they stand with fiery blades before these portals of the heavenly Eden, to keep us in? Are we forever re- stricted there, unable to explore God's realms around? Is that life an everlasting captivity? Then Heaven would be a prison. Is there any utterance of God to this effect? 194 THE UNIVERSE OUR FUTURE EMPIRE. Any reason to believe such edict is coming by and by? Will there be on man's part the everlast- ing, secret, strong desire, which he struggles to subdue? On God's part, the everlasting denial? Is this to be the condition of the redeemed souls of the human family? Are the aspirations of those glorious intellects to be eternally paralyzed; their desires to investigate and learn, forevermore repressed? If people only entered in, then soon all holy finite spirits would be assembled there. The universe itself would be a waste. Never a living creature anywhere throughout it, to con- template and enjoy God's works in His creation. But, though no evil spirit or unforglven sin- ner can ever enter in, there will be no barrier to keep any saint from going out. The pearly gates of Heaven swing outward as well as inward now. The celestials go sweeping outward through them now. Both saints and angels through them out- ward pass. And they shall swing both ways for- ever. That saints and angels may pass out as well as in. Of the familiar verse in Revelation (Chap. 21 ; 25), the plain meaning is simply this, "The gates of it shall not be shut at all." As the presence of fins on fishes proclaims the general intention that those fishes shall move through water, and the presence of wings on feathered creatures indicates a general purpose that those birds shall move through air; so the unmistakable future physical preparation of hu- OUR PRIVILEGE OF CELESTIAL FLIGHT. 195 man beings for journeying through the boundless kingdoms of space, raises an impregnable pre- sumption that we shall be allowed to traverse them. We are irresistibly compelled to believe that there is no portion of the universe, save the region of the lost, which the child of God will not be permitted to explore. What Scriptural passage or argument of any weight can be adduced against this view? Does any one cite Rev. 3; 12: "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out?" But these words must be understood in a figurative sense. In the final visions of the Book, the temple has forever dis- appeared. There is no temple more. "And I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it," (Rev. 21; 22). In Rev. 3, we must take the word temple as having a purely spiritual import; as meaning the glorified body of Christ, "in whom all the building fitly joined together groweth unto an holy temple in the Lord." (Eph. 2; 21). The text above quoted teaches, not permanent restric- tion in physical residence, but perpetuity of spirit- ual relation. And, in the absence of inspired evidence that we are not to travel through the infinite realms of God; this unquestionable power of coursing through them, is of itself sufficient proof that we shall have the privilege of traversing them. As 196 THE UNIVERSE OUR FUTURE EMPIRE. Revelation gives no opposing hint, so it would seem difficult, if not impossible for reason to sug- gest any valid ground why we should not have this liberty of far-ranging flight. Therefore we insist that our ability to make these limitless jour- neys, is evidence conclusive that we shall have the opportunity. So, were the Bible otherwise entirely silent as to the matter, upon simply this one basis — the Scriptural revelations about our coming powers of flight; we are justified in be- lieving we shall have divine permission to journey through our Father's illimitable kingdoms. That we shall be permitted to go wherever God doth reign, and as long as God sitteth on the throne. To the question what further reasons can be given to support the conclusion that glorified man is to range throughout the Cosmos; we answer, there are reasons many. Some of these now fol- low: One is the general and earnest aspiration of thinking men to investigate the universe. With the prospective gift of flight already discussed^ God has bestowed a strong desire to use this power of motion. Every human being, who thinks at all, ponders within himself this question whether he is ever to behold those distant worlds. How often did the reader ever meet an intelligent person who would OUR PRIVILEGE OF CELESTIAL FLIGHT. 197 admit he had no desire to explore them? Our in- tellectual and spiritual instincts repudiate the idea that we are to be confined on any single orb. This belief that we shall visit the far-ofif con- stellations, and this desire to do so, were not specially noticeable in ancient literature. Then men had no conception how wonderful God's king- dom was. They did not know much about the most familiar aspects of the Heavens. Were not thinking of them. But belief in the prospective privilege of which we speak, is a developing feat- ure of modern thought. Scientists speculate about it. Theologians anticipate it. The Chris- tian imagination revels over it. It seems to be a growing and cherished element of theological and religious faith. Ever since men have begun to realize more fully the extent of the universe, their hope has kindled of some day reaching God's remoter prov- inces. That hope is itself prophetic of coming pos- sibility. This growing desire among Christian people that we may be permitted to survey the cosmos, is confirmatory of our previous reasoning and our general positions. Hence we draw one argument from human longing to visit those far-ofT spheres. With the spread of philosophy and science in various lands, men dream more and more of one day investigat- ing and enjoying the immeasurably distant realms of space. The human mind becomes more and 198 THE UNIVERSE OUR FUTURE EMPIRE. more interested to learn about them everything which at present can be known. With utmost eagerness scientists receive from the great ob- servatories of the globe news of fresh discoveries. With unfailing and increasing fascination the starry firmament attracts our gaze, and stimulates imagination to its loftiest flights. How many must echo the sentiments of Jung Stilling! ''I know many worthy individuals, and persons of religious sentiments, supposing that, after death, we shall study the works of creation, traveling from star to star, on errands of high importance, and finding, in so doing, a great part of our felicity. * * * I myself have this idea, but believe it will only be realized, when the soul is in possession of its newly glorified immortal body."* Macready said, "The notion of our earth alone being inhabited, seems to me a conceited one. I sympathize with the feeling of old Fuseli, the painter; who, as he walked up and down with me on the terrace one fine clear night, looked up at the myriads of stars above him, and said, 'Perhaps I shall be among them soon;' his tone was deep and solemn. It thrilled me through.' "** Professor O. M. Mitchel, the great astronomer, believed that in the future life he was to go from world to world, continuing his studies of the Heavens. * "Pneumatology," page 171. •• "Macready as I Have Known Him," Lady PoUok. OUR PRIVILEGE OF CELESTIAL FLIGHT. 199 We desire this range. It is almost inconceiv- able that spirits in the other world can be content to remain in one place, and not long for the privi- lege of exploring and examining the universe. It seems absolutely certain they also must have like desires with our own. The thinking soul yearns for that unbounded liberty of range hereafter. Toward it go the natural instincts and longings of the human heart. At the cation of the Yellowstone, you survey the stupendous cleft, i,ooo feet or more in depth. Back of its precipices are primeval forests. Along its sides are so many colours, which in variegated beauty blend ! At the head of the chasm, upon your right, the roar of the cataract — the great Yellowstone Falls ! There, in majesty, the waters rush, and foam, and rage, and thunder. Then go hurrying down the gorge. Out of the abyss, on slender pinnacles of rock, that come shooting up into the air, the eagles have built their nests. You look right down upon them. Along their eyrie's edge some tiny eaglets stand. One parent bird is hovering along the clifif. While the other has mounted so high in air, he is scarce visible — just a speck against the sky. Now down through the cafion see that young eagle sail, reared last summer perchance in this same nest. Through mist, and cloud, and iris-coloured spray, he comes; his pinions tipped with light. But the eaglets see, and emulate him. 200 THE UNIVERSE OUR FUTURE EMPIRE. The flutter of their Httle plumes, and their weird cry — as it goes echoing away, proclaim their as- pirations. These are prophetic of the day when those eaglets shall know the power God giveth to an eagle's pinions. By and by, like their par- ents, the eaglets shall be soaring — strong, and swift of wing. And man is the child of God, who is present everywhere. He is the brother of Christ, who may journey every whither. He is pupil of the Spirit, who is infinitely ubiquitous. It is natural that he should covet this wide-extending flight. From his very parentage, he must thus aspire. And, as we ourselves cannot be satisfied with a conception of the future state, which confines us to any single sphere, so neither is Father, Son or Spirit content with any such idea. In proving this, we might present at the outset the plain and unqualified statements of Scripture from the Father, from the Son, and from the Holy Spirit; for each person in the God-head distinctly declares that the believer's future heritage is to be the universe. But perhaps this mode of procedure would not be the most satisfactory and effective. It may be wiser to begin with other evidences, and show how many, strong and various, but con- sentient they are; and how all culminate in and emphasize these universal and unmistakable af- firmations, which are repetitiously given upon the pages of Holy Writ, that the child of God shall OUR PRIVILEGE OF CELESTIAL FLIGHT. 201 inherit all the empires of the Deity. We will pur- sue, therefore, this latter course. CHAPTER IX THAT GLORIFIED SAINTS WILL POSSESS AND ENJOY THE ENTIRE COSMOS, IS PROVED BY WHAT THE BIBLE TEACHES ABOUT GOD THE FATHER AND OUR RELATIONS TO HIM. I. Consider His spirit toward us. Earth is His foot-stool. Heaven is His throne. He plainly teaches that we are to see these. But does He teach that these are all we are to see? Imagine a king, and one who has been adopted as his son. That adopted son is told he is to enjoy the favour of his royal father as long as they both live. The son says, "Can I visit your far-distant realms?" "No." "May I look upon the mighty seas which ebb and flow within your empire?" "No." "May I go to its mountain ranges, gaze upon their slopes and crests?" "No." "See its mirrored lakes, which are smiles of the Creator, photographed, then framed with woods and hills?" "No." "Enjoy the meadow and the gar- den?" "No." "Can I visit any of these things at some future time?" "No. You can see my foot- 202 FROM RELATIONS TO THE FATHER. 203 stool and my throne. Nothing more of all my kingdom; now, or at any time to come." Could this spirit be conceived, even in an earthly monarch? Much less in the infinite heart of the Father God. We cannot for an instant soberly attribute to Him such disposition, permitting us to see only His foot-stool and His throne; but for- evermore nothing of His boundless and everlast- ing kingdom. The sacrifice of His well-beloved and only-be- gotten Son represented the greatest possible love even a divine nature could feel for man. God has already granted us the highest proof of love He was able to bestow. If He gave the life of His Son whom He loves as He loves Himself, surely He cannot withhold the privilege of seeing the material things His Son has made. For this is necessary that we may appreciate the greatness of that Son. If the Father allowed the Prince Royal to be slain, to bring us into that Father's kingdom, will He keep us in one corner of His kingdom forever? After paying such a price to give us eternal life, will He now withhold what is necessary to ensure for that life its fullest expan- sion and development? Throughout that eternal existence, are God's children, whose adoration He so much covets, never to behold more than a minute portion of their Father's realms, or to know how great their Father is? As the gift of His Son shows His spirit toward 204 THE UNIVERSE OUR FUTURE EMPIRE. US in other things, so it represents that spirit in the matter of which we speak. That such infinite love will be exhibited by keeping us in ignorance of creation to all eternity, is inconceivable. The highest love means bestowal of self. Its instinct is to give everything save moral character — all one has, all one is. And God's love, in its final manifestations, cannot be satisfied short of the largest possible granting of privileges both spiritual and material. The infinite heart can never be content with any expression which with- holds even mere knowledge of the creation which has proceeded from the infinite mind. I. But our assumption in this matter does not approach the actual fact about what He is to do. For, far from so comparatively slight a boon as that of allowing us to see and study these ma- terial things. He purposes to give them for our possessions. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things f" (Rom. 8; 32). The Greek phrase "all things'' is the same as that describing the "all things" that God created through Christ. (John i; 3. Eph. 3; 9). It means all created things. This language expresses God's desire and in- tention to give us these things outright. As He gives His Son, so He gives the privileges of His empire. His infinite and eternal love, from its very na- FROM RELATIONS TO THE FATHER. 205 ture, cannot be satisfied until it has communicated itself in the utmost possible realization of itself through all the resources at His command; through Himself, His Son, His Spirit, and His kingdom. God, as it were, gives His own heart; then sends His Son, then sends His Spirit, then takes us to be with Him, then gives us the City of God, and His entire universe. 2. With this plain teaching about the spirit of God concerning us, agrees what is taught by par- able. The spirit of the divine Father toward us, is illustrated by that of the human father toward the prodigal son. To the returning prodigal the human parent gives welcome, and feasts him with the fatted calf. But, to the elder brother, who has been faithfully serving, he says, "Thou are ever with me, and all that I have is thine." (Luke 15; 31). And the glorified saint, a prodigal no more, has come into the position of the elder brother, who abides forever in the father's house. There- fore the spirit of the divine Father toward him is expressed in the words, "Thou art ever with me, and all that I have is thine.'* Says Nehemiah (Chap. 9; 6), "Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens," (i. e., the entire universe,) "with all their host, the earth, and all things that are therein, and thou preservest them all; and the host of heaven worshippeth thee." This includes 206 THE UNIVERSE OUR FUTURE EMPIRE. all material things. But, regarding all these things, God's spirit toward the ransomed saint is described by the words "a// that I have is thine.'''' Such teaching shows God as having, in over- flowing measure, the spirit that would lead Him to do the things of which we speak, and bless us to the utmost. And, since our sins will then be no longer in the way, there will be nothing to prevent Him from acting according to His dispo- sition. So with man's desire to journey amid the distant worlds, accords God's desire to let him do it. n. But God's spirit must fructify in act. This spirit is formally expressed in a plain decla- ration of His settled purpose to give us all things. That purpose is brought out in various ways. The Scriptures abound in passages which pro- claim that God's kingdom is absolutely all-com- prehensive." For instance, I. Chron. 29; 11: "Thine, Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all." Of course this king- dom includes all matter as well as all mind. Now consider I. The Scriptural intimation that, with enjoy- FROM RiiJLATIONS TO THE FATHER. 207 ment of the spiritual blessings of the kingdom, are to go the material privileges also. God says through the Hps of Christ (Matt. 6; 33), "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Again, (Luke 12; 31), "Rather seek ye the kingdom of God; and all these things shall be added unto you." But, of course the dis- position and principle of government which, with spiritual gifts here on earth, promises a proper share of material gifts; must, when acting in the other world, to the higher spirituality, add also higher material gifts and privileges. Christ's lan- guage plainly intimates this. "Fear not, little flock; for it is your father's good pleasure to give you the kingdom." (Luke 12; 32). But that kingdom includes all things, spiritual and material. These passages emphasize the spiritual features of the kingdom of God, as taking precedence. But teach that pursuit of the spiritual elements of the kingdom brings in addition physical and material bounties. Diligent quest of blessings in the spiritual department of that kingdom has promise of blessings in the material hemisphere also. So Paul exhorts (I. Thess. 2; 12), "That ye would walk worthy of God, who hath called you unto his kingdom and glory." Revised Version reads, "who calleth you into his own kingdom and glory." God hath called us into His own kingdom and His 208 THE UNIVERSE OUR FUTURE EMPIRE, own glory. But His kingdom comprehends the entire universe, and part of His glory is to rule over the universe. To a share in this kingdom and this glory, He calls us. 2. Note what is taught concerning the extent of God's abode and ours. "Do not I mi heaven and earth? saith the Lord." (Jer. 23; 24). The Psalmist sings, "Unto thee lift I up mine eyes, O thou that dwellest in the heav- ens." (Ps. 123; i). And Solomon echoes, "But who is able to build him an house, seeing the heaven and heaven of heavens canot contain him ? who am I then, that I should build him an house, save only to burn sacrifice before him?" (H. Chron. 2; 6). And, in another place, he repeats this sentiment. (H. Chron. 6; 18). Again, the Psalmist voices his adoration. "Who coverest thyself with light as with a garment; who stretch- est out the heavens like a curtain." (Ps. 104; 2). Isaiah adds, "It is he * * * that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in." (Is. 40; 22), His dwelHng is the light of countless suns. But "Behold, the heaven and heaven of heavens can- not contain him." (I. Kings 8; 27). God is every- where; and He is everywhere all the time. Other- wise He is not omnipresent. But, if He dwells throughout the entire universe, and dwells there FROM RELATIONS TO THE FATHER. 209 all the time, then the entire universe must be His house. Does He inhabit eternity? He also inhabits infinity. This is the Father's home. And if the Prince Royal was slain to bring us into it, will the Father keep us in a single apartment of that house forever? Not even allow us to see this abode the Prince has built? Christ says, "In my Father's house are many mansions. * * I go to prepare a place for you." (John 14; 2). But God's house is greater than His foot-stool, greater than His throne. His abode is coterminous with His empire. God's house is the universe. Hence these mansions preparing for us, are not part of His foot-stool; or part of His throne. They extend far away, beyond both foot-stool and throne — beyond earth and any local heaven. Why then must they not be on the starry worlds, if not the starry worlds themselves? Can they be any- where else, if indeed anything else? Our abodes will not be confined to a local heaven alone. They will sweep beyond this, through the heaven of heavens. However numerous may be "the dust- like clouds of stars," "we are the Creator's chil- dren, and these crowded nebulae, packed with orbs as thick as the ocean-beach with sands, are the many mansions of the house fitted up for his abode and ours."* From the late Dr. George T. Purves, Professor • Alger's "Doctrine of the Future Life," page 600. 210 THE UNIVERSE OUR FUTURE EMPIRE. of New Testament Literature in Princeton Semi- nary, we quote in part his exegesis of the "many- mansions:"** "Give the phrase a larger meaning, and the force of its comfort will be more plain. * * * What more natural then, than for him to regard the whole universe itself, as His Father's house? Such, in fact, it is. * * The whole universe is filled with His presence, and has been created by Him to be the place where His children shall dwell in companionship with Himself. "Thus I understand that the Lord meant by His 'Father's house' the whole vast universe; and, if so, the point of His comfort to the disciples be- comes clear. Tn my Father's house,' He said, 'are many mansions.' Do not suppose that this world is all, or that beyond the vail, even the blessedness and joy of this world will not be surpassed. You have found a home here. * * But this is only one mansion. There are many more. You have entered only the first. There are myriads that you have not seen. Do not, therefore, trouble that I leave you. This world is not the whole of the stage on which redemption is to be wrought out. * * This world is but one place of abode with God. There are innumerable more, and only with these in thought can you realize the worth and promise of the Christian life. "No doubt the false astronomy of that day made •♦"Faith and Life," pages 341-346. FROM RELATIONS TO THE FATHER. 211 it seem more difficult for the disciples than for us to g-rasp the scope of the Saviour's words. * * We know that ours is but one of countless worlds." 3. Consider what is said about our instruction in the heavenly mansions. Scripture indicates unmistakably that the com- ing life will introduce us to a higher and more advanced stage of education. There will be ex- pansion and enlargement of our faculties. For these latter there must be fitting exercises. Thus, from the very nature of the case, there must be instruction. So the Bible declares, "For now we see through a glass darkly; but then face to face; now I know in part; but then shall I know even as also I am known." (I. Cor. 13; 12). Surely, next to God himself, one of the greatest subjects we are to study is the works of God. For, without these, it is impossible to gain understand- ing of God Himself. Without exploring the visi- ble things, we can never understand the things invisible. We cannot know His character, appre- ciate His attributes, or realize His glory. It is absolutely necessary for us to have the profound- est and most comprehensive possible understand- ing of the creation, in order to a right knowledge of the Creator. There can be no conceivable reason why the Father should not allow us this knowledge. There 212 THE UNIVERSE OUR FUTURE EMPIRE. will be in us no rebellion, antagonism, or possibil- ity of misusing what we learn. We are to be for- ever holy. Our one great aspiration and desire will be to obey Him, and honour Him. And in- crease of intelligence for us, the largest possible education for our minds, will but prepare us to serve Him better. This is for our interest, be- cause knowledge of His works will develop us. It is for His interest, because such knowledge will enable us to glorify Him more. The Scripture implies that we are to consider His works. It calls our attention to them; directs us to investigate them. In Job, God challenges the patriarch to behold the divine character in the creation. **Canst thou bind the sweet influ- ences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season?" (i. e., the signs of the Zodiac?) "Or canst thou guide Arcturus with his sons? Knowest thou the ordinances of heaven? Canst thou set the do- minion thereof in the earth?" (Job 38; 31-33). And through Isaiah the Spirit says, "Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and compre- hended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" (Is. 40; 12). "Hearken unto me, O Jacob * * * * I am the first, I also am the last. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heav-' FROM RELATIONS TO THE FATHER. 213 ens; when I call unto them, they stand up to- gether." (Is. 48; 12-13)- And through Paul, the Spirit says, "For the in- visible things of him from" (Revised Version, "since") "the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead;" (Re- vised Version, "divinity,") "so that they are with- out excuse; because that, when they knew God, they glorified him not as God." (Rom. i; 20-21). But the word "world" is in Greek "the universe." "The invisible things of him since the creation of the universe are clearly seen." There is enough revealed in this world to ren- der inexcusable those who say there is no God. But earth compares with the universe, as the drop of water with the ocean. On earth the invisible things are seen clearly; that is, manifested clearly, but not comprehensively. So the text does not mean that the invisible things are exhaustively seen and understood by the things that are made in this zvorld. It is a more comprehensive state- ment. "Since the creation of the universe, the in- visible things of God are understood by the things that are made," i. e., that are made throughout the entire cosmos. And the universe must be searched and studied, that the invisible things may be more fully and thoroughly understood. As well assume that investigation of one clover leaf yields sufficient knowledge of the vegetable 214 THE UNIVERSE OUR FUTURE EMPIRE. world; or examination of one rabbit brings ample acquaintance with the entire animal kingdom; as that a survey of earth gives us exhaustive under- standing of God's works, and of His invisible char- acteristics. As well claim that by study of a single grain of dust, we may know the globe; as that, by study of the globe, we may know the universe, and what may be understood about the ineffable glories of the Deity. But, while our study of creation is explaining it more and more, only an infinitesimal part of "the things that are made" can be known by us in our present state. Through the illimitable ex- panses of space move other marvels. These also must be known, if we would better understand the invisible attributes of the Creator. Is it consistent with His unmistakable purpose of mighty love toward us, to tantalize us through all eternity by allowing only far-off glimpses of material wonders we never can investigate? When such investigation is necessary for our own men- tal growth, expansion, and delight; also our higher ability to understand His attributes and honour Him? Consider other similar passages. Thou "hast set thy glory above the heavens." (Ps. 8; i). "The Lord is high above all nations, and his glory above the heavens." (Ps. 113; 4). "His glory is above the earth and heaven." (Ps. 148; 13); i. e., His glory fills the expanse of the firmament FROM RELATIONS TO THE FATHER. 215 throughout the universe. "The heavens declare the glory of God, and the firmament showeth his handiwork." (Ps. 19; i). Doubtless — to angels. And they will do this to men, when men have power to range through and explore them. But certainly they do not declare to us His glory and His handiwork now, save in the most limited measure. If we are to be forever in some local heaven, and our relations to the firmament are to be forever substantially the same as now; if we must study that firmament forever from a limited basis, and at incredible distance; our knowledge of it must be forever microscopic. If, of over a hundred million spheres that sweep through the realms of space, we never are to know more than one or two orbs; then only an infinitesimal portion of God's glory is ever to be made known unto His sons. God's material works must remain forever volumes chained and locked. How will the heav- ens declare His glory, when they are to be for- ever beyond our ken? How will the firmament show His handiwork, when we are to be separated from it forever by immeasurable abysses? What sort of witness would he be, who should declare less than one hundred-millionth of the truth, and withhold the rest ? What sort of teacher would he be, who should present less than one hundred-millionth of a subject, but never any more? Are the heavens to declare, while no one is allowed to listen? Is the firmament to show, 216 THE UNIVERSE OUR FUTURE EMPIRE. while no one is permitted to behold? Reverently we submit that, at present, the heavens conceal the glory of God, and the firmament hideth His handiwork. The heavens and the firmament are a library of over a hundred million volumes. And at present we have only been able superficially to investigate a single one — the earth. Surely it does not accord with God's character to allow His children to read out of the divine library only one or two books through the endless ages that are to come; while over a hundred millions more of illuminated and interesting volumes must be to us forever scrolls sealed with seven seals. There is the British Museum, filled to overflow- ing with the most varied, valuable and instructive products of the hand and brain of man. Imagine an English Sovereign, pointing from some distant spot to that Museum, and saying to his son, who is being educated for the throne, "All history is there. All antiquities are there. All poetry is there. All science is there. All things of beauty are there. Almost every conceivable product of human genius is in some way represented there. Greatest collection of literature and art ever gath- ered by the Anglo-Saxon race !" And the son says, "Can I see it?" "Oh, no! No one can ever see any of it, at any time. But it is all there." And if we, through the endless cycles, are to see only a single place, behold only a single por- FROM RELATIONS TO THE FATHER. 217 tion of the glory of God as revealed through the vaulted heavens; if to us, called to be princes of royal blood, He is going to show only His foot- stool and His throne, not His house, not His king- dom, filled with the wonders which His fingers fashioned; wherein can this be to us educational and instructive? How can this be for our highest good? Then eternal life will be, not a manifesta- tion, but a hiding of His glory; an enforcement of everlasting ignorance. God's Word and His Works are companion ut- terances of a mighty revelation. But what would we think, if God, by prophets and apostles, were to put forth revelations about Himself, then say, "The Bible is a disclosure of my will about you; but all is to be closed forever, so you are never to behold much more than the outside of the book? These Scriptures contain my wisdom and express my glory. But you never will be per- mitted to read more than one or two verses of them, at the utmost, to all eternity?" And are we to think that He refers to His work in the star-lit heavens of heavens, as a luminous exhibition of Himself; but never intends to allow us more than the most rudimentary knowledge of those distant infinitudes, populous with orbs; when, without knowledge of these wonders with which He has filled His empire, it is impossible for us justly to understand, appreciate, and adore him ? No. The universe is distinctly and repetitiously re- 218 THE UNIVERSE OUR FUTURE EMPIRE. ferred to as an exhibition of His wisdom and power. We are called upon to study it. We are to witness in it His glory. And, from earth, or from any local heaven, we can investigate His works, and behold His glory, only in the most infinitesimal way. Therefore, since the starry worlds reveal His handiwork, and declare His glory, there must be a fuller exhibition of them than is possible at pres- ent; or in any limited Paradise. We must by and by be permitted to visit and investigate them. As much as He designs us to search the Scriptures, He means us to search and study the stars and suns. 4. Observe what is said about the enjoyment this instruction is intended to produce. It is en- joyment of all things. It is necessary to notice some suggestions which the Scripture contains upon this head. In Romans 11; 36, the apostle is speaking of our salvation by grace; and alludes to God's universal ownership and sovereignty. 'Tor of him, and through him, and to him, are all things, to whom be glory forever." This language comprehends the bound- less universe. Of course "all things" must include those far-ofif worlds. These are among the pos- sessions and resources of the God of grace. Later (II. Cor. 4; 18), Paul is writing about our FROM RELATIONS TO THE FATHER. 219 various discipline as preparatory for that coming life. "The things which are seen are temporal; but the things which are not seen are eternal." Then (II. Cor. 6; lo), he speaks of himself, "as sorrowful, yet alway rejoicing; as poor, yet mak- ing many rich; as having nothing, and yet pos- sessing all things." How did he make many rich ? One way was this : By bringing them into enjoyment of this eternal and universal heritage. While he himself, though at present having al- most nothing of temporal good, held a title to the entire universe. He enjoyed almost nothing then, but, a little later, he was to enjoy it all. And he says to the Corinthians (Epistle II. 4; 14-15), "Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might, through the thanksgiving of many, redound to the glory of God." The "a// things" seem to be what we are to enjoy after death. As Christ, raised up, enjoys all things, so the believer, raised up with Him, shall also enjoy all things. Again, in Timothy (I. 6; 17), Paul says, "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." He certainly does not "give us richly all things to enjoy" in this world. There- fore it must be in the world to come. Here we 220 THE UNIVERSE OUR FUTURE EMPIRE, have sickness, trial, poverty, and spiritual conflict. But there, health of body and soul, abundance of good, great happiness, etc. In these texts, the words "all things" must be all-embracing. They must include the dis- tant regions of God's boundless domain, and whatever those comprehend. Are we to enjoy them merely by looking upon them through a tel- escope ? Then, by the same reasoning, how would it seem, if the promise that we are to enjoy the New Jerusalem should prove to mean simply this, that, from some outside point, incredibly distant, we are to behold it far away; and, over it, the faint and far-off light that betokens the presence of God? Such a beholding of all things, would be like that beholding of the glorified Christ, which is granted to the lost sinner, and which Balaam described, when he said, "I shall be- hold him, but not nigh." (Num. 24; 17). But enjoyment of those realms does not imply merely recognition of the fact that their starry continents exist, revealed to us as distant sparks of light. Enjoyment implies visitation, examina- tion, acquisition of ample knowledge about them, satisfaction of the aesthetic sense in beholding their varied beauties, and kindling of adoration from contemplating them as the handiwork of God. 5. Consider what is promised about the expan- sion and glorification of the believer's nature. FROM RELATIONS TO THE FATHER. 221 Instruction and enjoyment are to be attended with great growth and honour for the saint. "Then shall the righteous shine forth as the sun in the Kingdom of their Father." (Matt. 13; 43). There shall be the utmost develop- ment, enlargement, and splendour in their entire being. This apotheosis shall be, not merely on His foot-stool, or even at His throne. It shall be in His kingdom. His entire domain. The royal princes of God, are they to be kept forever from knowledge of their Father's works in the physical universe, which is flaming all about them, and in which they. His children, are pre- eminently distinguished as the sun is in the heav- ens? Among the material things then known, the orb of day appeared as the most conspicuous and re- splendent object of the entire creation. To say they were to shine forth as the sun, was to declare that they should shine forth with unparalleled, in- comparable, and ineffable glory. Second only to Christ, they were to be the most wonderful beings in existence. The text does not simply mean that the entire church is to shine as the sun. The idea is that each individual saint shall thus shine forth. But the sun requires for himself alone a vast space wherein to assert his regal dignity. He sweeps through the heavens with majestic motion. "His going forth is from the end of the heaven, and his 222 THE UNIVERSE OUR FUTURE EMPIRE. circuit unto the ends of it : and there is nothing hid from the heat thereof." (Ps. 19; 9). And this motion, the most subHme of which men then had any knowledge, it fitly suggestive of the glorious range which awaits the children of God. What figure could have been employed which would give a more enlarged idea of their coming majesty, liberty, and scope of flight? But the figure from the sun is not so significant as the fact about that orb. For our modern knowledge that the sun not only seems to circle through the sky, but that sun and entire solar sys- tem are moving through space with more sublime and mighty sweep than the ancients ever dreamed, gives still grander import to the text. "Through all human history, nay, so far as we can discover, from the infancy of time, our solar system — sun, planets, and moons — has been flying through space toward the constellation Lyra with a speed of which we have no example on earth. To form a conception of this fact the reader has only to look at the beautiful Lyra and reflect that for every second that the clock tells ofif, we are ten miles nearer to that constellation. Every day that we live we are nearer to it by almost * * * a million of miles. For every sentence that we utter, for every step that we take in the streets we are miles nearer to this star. We approached it by tens of thousands of miles while the writer has been penning these lines, and the reader has FROM RELATIONS TO THE FATHER. 223 been carried nearer by a thousand miles while perusing them. This has been going on through all human history, and we have reason to believe that it will remain true for our remotest poster- ity." (Prof. Simon Newcomb. Astronomy for Everybody, p. 325). Can the language of inspiration, having such pronounced significance, comport with the idea that the righteous are to be confined forever in some restricted spot, debarred throughout eter- nity from remotely approaching the wonders of creation, which are manifest everywhere? Or even from visiting the orb nearest to that on which they themselves must everlastingly abide? The idea that God has made the boundless uni- verse, with the intention that it shall never be explored, studied, or enjoyed, by angels or by men, is unmistakably contradicted by His plainly expressed purpose and promise. For 6. Note what is declared about our final inherit- ance of the entire kingdom of God. Of God's dominion we read, "His kingdom rul- eth over all;" i. e., all persons and all things. (Ps. 103; 19). It is absolutely all-comprehending. David says, "All that is in the heaven and in the earth is thine." (I. Chron. 29; 11). All things, both material and immaterial, are His. Says the Psalmist, "Thy kingdom is an everlasting king- 224 THE UNIVERSE OUR FUTURE EMPIRE. dom, and thy dominion endureth throughout all generations." (Ps. 145; 13). And Daniel, allud- ing to the stability of that kingdom, refers to it as an "everlasting kingdom." (Chap. 7; 27). But, of the final judgment, we are informed, "Then shall the King say unto them on his right hand, come, ye blessed of my Father, inherit the king- dom prepared for you from the foundation of the world." (Matt. 35; 34). And what kingdom is this? We are told (I. Thess. 2; 12), God "hath called you into his king- dom and glory." The Revised Version reads, "calleth you into his own kingdom and glory." God's own kingdom and glory then, are what we are to inherit. God bestoweth upon us, as an in- heritance, not merely earth, and the City above, but the boundless empire of the universe, which must include the glory of forever ranging through* it. In an inheritance there is an absolute passage of the title from the person who bequeathes to the person who receives. The title no longer remains in the donor. It passes to the heir. The word "inherit" is very strong. It suggests that there is such transmis- sion of the title; that the giver has no longer any claim whatever: but the title is bestowed on the recipient. The language implies that there is al- most a divine relinquishment of title. Of course the title does not pass from God. It remains in FROM RELATIONS TO THE FATHER. 225 Him. But this language indicates, in the strongest way, the complete manner in which the title is also vested in His sons. Upon what ground then can they be forever excluded from investigation of a kingdom which' they are themselves to own? If they are thus to inherit it, surely they must have amplest ability to acquire knowledge of it. They will have the op- portunity of journeying through their own king- dom, and enjoying it forever. In view of such language on the page of inspira- tion, how shallow is any reasoning that our eternal inheritance will be confined to any single sphere ! If a multi-millionaire — a man worth fifty mil- lions, declared in his will that his children were to inherit all his estate; when the time came for his will to be operative, would the executor say to the heirs, "According to the provisions of your father's will, I hand to each one of you the sum of one dollar ?" And if God calls us to inherit His kingdom and His glory; and that kingdom in- cludes, to our knowledge, over a hundred million worlds, and that glory includes, as one of its ele- ments, authority over and enjoyment of these worlds, upon what ground, shall it be affirmed that we are to receive only some one of them, which may be the seat of a local heaven, while the boundless universe billows away beyond it; and of that, to all eternity, we shall know almost nothing. 226 THE UNIVERSE OUR FUTURE EMPIRE. Any such restrictive interpretation seems to be designedly and emphatically excluded by the lan- guage which rings out, in mighty organ tones, in the closing chapters of Revelation. The Chris- tian's inheritance is not limited to any one sphere, or any one portion of the universe of God. "He that overcometh shall inherit all things; and I will be his God, and he shall be my son." (Ch. 21 ; 7). It doesn't say that he shall inherit a few things, or some things, or a single city, or star, or cluster of spheres, but — without limitation — "all things." And this accords with the Revised Version, which reads thus (Rev. 21; 5-7): "He that sitteth on the throne said, behold, I make all things new. * * He that overcometh shall inherit these things; and I will be his God, and he shall be my son." God will make new "all things." And he that overcometh shall inherit these things, i. e., "all things." Through all its future changes, the universe shall belong to the glorified saints. The title to "all things" is primarily in God Him- self. He voluntarily bestows that title upon us. And the inheritance covers "all things" — the en- tire cosmos. Nothing whatever is excepted. These prophesies are among the strongest, most comprehensive, and most unmistakable in the Scripture. Thus most clearly is presented the doctrine that our future possessions are to be FROM RELATIONS TO THE FATHER. 227 measured only by infinity of space and everlast- ing duration in time. Thus what is taught about our relations to the Father, the Supreme Ruler of Creation, makes it absolutely certain that man redeemed is to have an inheritance which is coterminous with the whole boundless empire of God. And it is to en- dure forever. Such inheritance implies the power, privilege, and pleasure of traversing and exploring all portions of that universe; and of enjoying all things that are therein. What further argument is required ? Neverthe- less we will present other evidences equally incon- testable. CHAPTER X THAT GLORIFIED SAINTS WILL POSSESS AND ENJOY THE ENTIRE CREATION, IS PROVED BY WHAT THE BIBLE TEACHES ABOUT CHRIST AND OUR RELA- TIONS TO HIM. I. Consider Christ's disposition and feelings to- ward us as friends. I. Remember what the Word declares about Christ's love for us, as shown by His willingness to lay down His life in atonement for our sins. The highest proof of affection love can give, is readiness to suffer for the loved one. And He cherished for us the highest love that even the divine heart could feel for its creatures. The divine nature could not die. But the divine being could take a human nature; then this divine per- son could die in that human nature, to show His love for us. "Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you." (John 15; 13-14). He has for us the highest love that can exist 228 FROM RELATIONS TO CHRIST. 229 in an infinite nature for a finite nature. Thus Christ has given us the strongest possible evidence of His love that even a divine being can conceive and carry out toward human beings. He has ac- tually given us Himself. Then can He, who has filled the universe with such marvels of His crea- tive skill, manifest not the least desire that we should understand them, for profit and for pleas- ure? His material possessions are as nothing in value, when compared with Himself. Willingness to give Himself, must carry with it willingness to let us enjoy His material kingdom also. As if a potentate, who so loved a friend as to be willing to die for him, and to invite him to live forever at court, would not allow that friend to journey through the country over which that mon- arch reigned with undisputed sway. Since the Son of God voluntarily chose to sacrifice His life in expiation for our sins, and has invited us to behold His face, to dwell forever in His radiant presence, the idea that He will not allow us, no longer sinners but ransomed saints, to behold and study the universe which He has made and owns, seems a manifest absurdity. Therefore we unhesi- tatingly argue that His spirit toward us must be one willing to let us explore and enjoy His ma- terial domains. What the Bible teaches about Christ's love for the redeemed merely as friends, would alone be enough to warrant belief that He will permit us 230 THE UNIVERSE OUR FUTURE EMPIRE. to journey through His empire. No cogent ar- gument can be adduced against it. When we re- member the power of far-distant journeying which He has given to the glorified saints, simply His interest in us as friends would be a sufTficient basis, for the belief that He will allow us to ex- plore every circling sphere His eye beholds. And, if He is willing, that is final. Who can gainsay Him? For 2. He has ability to do what He desires. Christ, the Head of the Church, is also the King of the Cosmos. "For by him were all things created, that are in heaven, and that are in earth, visible and in- visible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him : And he is before all things, and by him all things consist." (Col. i; 16-17). "All things are delivered unto me of my Father." (Matt. 11; 27). "All power is given unto me in heaven and in earth." (Matt. 28; 18). Plainly this means all power throughout the universe. He has absolute control over the cosmos, and everything in it, ex- cept God. God and He are in perfect accord. He is able to do all that He desires to do toward giv- ing His saints participation in the glory which He Himself enjoys. PROM RELATIONS TO CHRIST. 231 3. Note also His plain statements and the necessary inferences from them. Leaving deductions from His disposition toward the saints, and from the conceded fact that He has power to let us see and enjoy the cosmos; what is the plain utterance of Scripture about His pur- pose toward us ? What is His own statement and declaration? "The Father loveth the Son, and hath given all things into his hand." (Jno. 3; 35). "As the Father hath loved me, so have I loved you." (Jno. 15; 9). But it was not possible that the Father should have for any one greater love than He had for Christ. Not possible that there should be, in any respect, any greater or more wonderful love than this. It is not possible to conceive any greater love than the Father's for the Son. So here is a most overwhelming asser- tion. As the divine Father loved the divine Son; even so, as it were, with that same love, exalted, constant, and infinite; such as would go out from one divine being toward another divine being; has the Son loved us. How much did the Father love the Son? Enough to give all things into His hand. There- fore the Son loves us enough to give all things into our hands. Christ says, "All that the Father hath is mine." (Jno. 16; 15). Very good. Then all that Christ hath is ours. Thus we have seen 232 THE UNIVERSE OUR FUTURE EMPIRE. Christ's necessary attitude toward us, merely as His friends. II. Arguments from another class of texts, sug- gesting other human relations to Christ. I. We are heirs with Christ. "And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his ozvn house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." (Heb. 3; 5-6). Notice this lan- guage, "Christ as a son over his ozvn house; whose house are we." This brings us nearer than mere friends. We are His house and family. But consider what is involved in the family rela- tion which He sustains to us. He says, "Whoso- ever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." (Matt. 12; 50). Here He introduces (a) the fraternal relation in both its aspects; the relation between brother and brother, also that be- tween brother and sister. Like the tie which binds brother to brother, and brother to sister, is the bond between Him and us. With this is also as- sociated (b) the relation between Christ and the only human being to whom He ever stood in the relation of own son — his mother. Strong as the FROM RELATIONS TO CHRIST. 233 tie between Christ and His mother, is the tie be- tween Christ and us. And love Hke that where- with He would regard His own brother, His own sister, or His own mother — such love He cherishes toward whomsoever will do the will of His Father' which is in Heaven. With such love toward us in His heart, and with all power over us in His hands, how is it conceiv- able that, throughout eternity, He should never permit us to behold more than one world of the many million spheres over which He is supreme? Irresistibly are we driven to the conviction that there will be a sharing with us of the privileges which he enjoys. We are to share His posses- sions and His glory. "God * * hath in these last few days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Who, being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. (Heb. i; 2-3). The phrase "heir of all things" cer- tainly includes the cosmos. First Christ is said to have created all things. Or God by Christ hath created all things. Then God made Christ heir of all things; in other words, has given all things to Christ; and made him head of the king- dom of the universe. Christ is head of God's uni- 234 THE UNIVERSE OUR FUTURE EMPIRE. versal empire. "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." (Eph. i; lo). But we are the family of the heir. We inherit from Him, through Him, with Him. And each one of us may recognize this fact of our relation to Christ and God. We are Christ's brethren. "Wherefore thou art no more a servant, but a son; and, if a son, then an heir of God through Christ." (Gal. 4; 7). We also are heirs of all things in much the same sense in which Christ is heir, and to the same extent. We are heirs, not of any local paradise, or any single star, or group of stars, but of the entire all- comprehending cosmos. That the children of God are to be forever shut out from enjoyment of the all-embracing kingdom of Christ, a kingdom of which they are declared to be heirs; is a thing in- credible. We are to own yon stars and suns as Christ does. They belong to us. Upon what ground then argue that we are never to know more than one or two spheres out of the millions of jewelled orbs that sparkle in the illimitable kingdoms of the skies? To us, by like title as to Christ, come the king- doms of the universe. As Christ owns the cos- mos, so we own it with Him. We have here, not the idea of merely being permitted to behold it, FROM RELATIONS TO CHRIST. 235 and study it. We own it, in fee simple, by in- disputable right and title, the same as those be- stowed on Christ. God, through Christ, created it; then gave it to Christ and to us. When Christ becomes heir, His heritage is the illimitable cos- mos, and everything which it contains. So, when we become heirs with Him, we receive that same cosmos, with all that is therein. Each glorified saint shall have as much right and power to range through the universe as has the glorified Christ. 2. Now comes another figure, that drawn from the conjugal relation. This tie is even stronger than that between children of the same family, or between child and parent. "For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh. Wherefore they are no more twain, but one flesh. What, therefore, God hath joined together, let not man put asunder." (Matt. 19; 5-6). This union, so near and dear, is taken to repre- sent the sacred spiritual union between Christ and His Church. Christ is the bridegroom, the Church is the bride. God says, "As the bride- groom rejoiceth over the bride, so shall thy God rejoice over thee." (Is. 62; 5). "Let us be glad and rejoice, and give honour to him; for the mar- riage of the Lamb is come, and his wife hath made 236 THE UNIVERSE OUR FUTURE EMPIRE. herself ready." (Rev. 19; 7). And the angel said to John, "Come hither; I will show thee the bride, the Lamb's wife." (Rev, 21; 9). If the strength and tenderness of the relations between Christ and His Church are represented by the conjugal tie, consider the bearing of this truth upon the subject we are discussing. He loves the glorified Church as the bridegroom loves his bride. The bridegroom and the bride are one flesh. But, though He is master of all the un- counted worlds that fly through space, will He never allow the Church to go beyond the limits of some single one; however much the Church may desire to do so? The bridegroom owns over a hundred millions of worlds. But, though he loved the bride enough to lay down His life for her, shall she never be permitted to see more than one world out of the hundred millions? The home of the divine bridegroom is the universe. But is His beloved bride to be restricted forever to a single apartment of it? Such an idea must be instantly rejected. 3. He is the Head. We are the members. We are taught that Christ is so to administer all things, that the Church may unreservedly profit by them, and enjoy them. "And he is the head of the body, the church; who is the beginning, the firstborn from the dead; FROM RELATIONS TO CHRIST. 237 that in all things he might have the preeminence. For it pleased the Father that in him should all fullness dwell." (Col. i; 18-19). "That ye may know * * * according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his 'own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fullness of him that filleth all in all." (Eph. i; 18-23). We will here notice three points. First. He is head over all things. The phrase "heavenly places" is not merely the local heaven, but the whole heavens. The phrase **hath set him at his right hand," means hath clothed Him with supreme power. God hath put Him in authority over everything in the heavens of heavens — in the cosmos. Second. Here is still greater nearness and deaf- ness. In the preceding section, we were the brothers of Christ, joint heirs with Him. Again the Church was His bride. But now we are His body — "the body of Christ, and members in par- ticular." 238 THE UNIVERSE OUR FUTURE EMPIRE. About the meaning of the phrase "him that filleth all in all," there are various views. Ellicott says, "The Church is the veritable mystical body of Christ, yea the recipient of the plenitudes of Him that filleth all things, whether in heaven or on earth, with all the things, elements, and en- tities with which they are composed." It may mean that He filleth with His presence all things in all places. For certainly He does fill the Church and the universe with His presence. And the Church embraces men after, as well as before death. But, as the human spirit has the human body, by which that spirit is made manifest; so Christ's spirit has the Church as His body. And by this, as one thing. He is manifested throughout the entire universe. "He that descended is the same also that as- cended up far above all heavens, that he might fill all things." (Eph. 4; 10). With His glori- fied body. He was to fill and occupy the uni- verse. He was already filling all things with His spiritual presence. With His physical presence He could not fill all things. But His glorified body, the Church, could be manifested every- where. "For he hath put oil things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself FROM RELATIONS TO CHRIST. 239 be subject unto him that put all things under him, that God may be all in all." (I. Cor. 15; 27-28). This means that Christ is to have sovereignty over everything in the universe except God, over all spiritual beings, over all material substances. In this sense, He hath put all things under His feet. The universe is under His feet. It is con- trolled by Him. But His own body is not under His feet. That is part of Himself. It is above His feet. It is only lower than the head. Here again, by this figure, the Church is represented as superior in importance to the universe, and as above the universe. Because His body is part of Himself. Third. Christ is head over "all things" to the Church. He is going so to administer "all things," that the Church may receive from them the highest ad- vantage and pleasure. There is necessary at present, and probably will be necessary to eternity, the cooperation of mind with matter, of the spiritual with the material; for the highest perfection, usefulness, and joy of our finite human life. In our present condition, and apparently in our final glorified state, matter must play its part as subservient to spirit. Matter never sins. Only spirit has the power of sinning. The bodies of Adam and Eve were created holy. 240 THE UNIVERSE OUR FUTURE EMPIRE, Christ's body was holy, both before and after His resurrection. It was always holy. The Bible does not despise the physical, but dignifies and sancti- fies it. "Know ye not that your body is the tem- ple of the Holy Ghost which is in you, which ye have of God?" (I. Cor. 6; 19). The risen body will be His temple more emphatically still, His temple cleansed and purified. The risen bodies contain matter. Christ's risen body was not a phantom, a mere spirit. It was not immaterial. He ate the broiled fish and the honey comb. Peter said, "God shewed him openly * * to us, who did eat and drink with him, after he rose from the dead." (Acts 10; 40-41). His body was refreshed with new matter. It was material. Christ said, "Handle me and see, for a spirit hath not flesh and bones, as ye see me have." We are to eat the fruit of the tree of life, drink the water of life. Our bodies are to be refreshed with new matter. Therefore Christ is head over all things to a Church whose members have bodies, com- posed of matter. He administers all things in the interest of beings of this composite character. Therefore he must administer things material. So He is not head over merely spiritual things. The Church is affected by physical and material things also. To be head over all things to the Church; impHes ability to divide the Red Sea, that the Church may pass through; to bring manna from the clouds and water from the rock, that FROM RELATIONS TO CHRIST. 241 the Church may have food and drink. It means power to cause earth to open and swallow up dis- turbers; to turn back the currents of the Jordan, and to fulfill the promises of blessing upon those who pay tithes to God. For there is a declaration that natural forces not under human control shall be overruled for the good of the tithe-payer. "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts." (Malachi 3; lo-ii). It implies ability to calm the tempests that raged upon Gennesaret; to work all miracles in external nature; actively to exercise entire dominion over all material things at all times; ability to sustain in its place this earth, which is one theatre of the life of the Church. But, to sustain that in its place, there must be control over the distant orbs by which gravitation holds the earth along its or- bit. Then over other orbs which hold those in place. If there is a local heaven, a City of God, as all' evangelical bodies believe the Bible to teach there is, it must be now situated upon some other world, 242 THE UNIVERSE OUR FUTURE EMPIRE. and a great multitude of orbs must conspire by gravitation to keep that in place. The stars in their courses fight for the Church. The whole economy of nature, of creation, throughout the entire universe, must stand at His disposal, move at His behest, in carrying out the economy of redemption, and the continued reve- lations of His will. If He made such fearful sacrifices to give the Church knowledge and enjoyment of spiritual things, which are of such paramount importance, is it credible that He will withold from the Church knowledge of the material mechanism without which spiritual things cannot be enjoyed, and can be but partly understood. Surely not. But ex- perience shows that the only way in which we ever have obtained much knowledge of that mechanism in the past, was by personal study, ob- servation, investigation and research. That has been God's method of revealing it to us hitherto. Christ administers the cosmos in the interest of His body — the Church. The body is associated with the head in command over the entire crea- tion. The Church is to possess and enjoy the uni- verse. Of course Christ, the head of the Church, has a right to journey through creation at any in- stant. It follows that glorified saints, being mem- bers of the body of Christ, must have the same right to explore it at will. Those distant constellations no more exhaust FROM RELATIONS TO CHRIST. 243 their obligation to us, by helping to hold this world in its orbit, or the sphere of the local Heaven in its place, than this globe fulfills its mission to us simply by keeping us from flying off into space. The globe feeds, clothes, educates, and delights us; affords a field for very great and wonderful ac- tivities. So shall every orb in Heaven variously contribute to our future development and hap- piness. For Christ and His Church, the stars in their courses shine. On earth my training is begun. I then shall heaven's marvels see. My soul shall range from sun to sun. Led on by Him who died for me. My growth in life shall ne'er be done. ~ No end shall come, there's ever more. Long as the countless cycles run, Still must I wonder and adore. HL Christ, teaching a oneness of believers with Himself more complete than can be expressed by merely human or physical relation, compares it to that which exists between Himself and the Father. I. The Character of this Oneness. Christ, about to leave the world, prays for His disciples. He says, "Neither pray I for these 244 THE UNIVERSE OUR FUTURE EMPIRE. alone, but for them also which shall believe on me through their word." (Jno, 17; 20). That is, the whole body of believers to the end of time. And there will be included also the believers of the Old Testament Church, Christ's prayer is for His entire Church, through all the ages. "That they all may be one; as thou. Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." (Verse 21). What is the nature of this oneness? It would be difficult, if not impossible, to conceive of any closer union between two in- telligent beings than that which exists between the divine Father and the divine Son. They are the same in substance, equal in power and glory; united in thought, feeling, and action. God and Christ are one in nature, powers, possessions, and privileges. Though in office work there are some distinctions. The disciples are not to be one in Christ in the sense of being absolutely identical in nature, liter- ally divine. Though there seems to be a growing likeness to Him in nature. But they are to be one in thought, feeling, privileges and action. Not merely that they may be one with one an- other, that the Church may be one in itself; though this is included, and follows from the one- ness with Christ. It is that they, the entire Church, may be one in Christ, one in God; so that the Church may be one with Christ, and with FROM RELATIONS TO CHRIST, 24S God; as Christ and God are one with each other. As regards spiritual things, this is oneness in thought, feehng, purpose, affection, action and life. As regards physical things, it is oneness in position, sovereignty, privileges and possessions. 2. The Consequences of this Oneness. "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me : for thou lovedst me before the foundation of the world." (Jno. 17; 24). The Church is to be taken into the other world, into which Christ is going. That they may be where He is, and there behold, admire, and enjoy His glory. First. They are to behold His glory. Through eternity we hope to contemplate with admiration, love, and reverence, the splendours of His glorified presence. But His glory is not merely the effulgence of His divine person, as the disciples beheld it on Mount Hermon; Paul saw it at the Damascus gate; and John had a vision of it in Revelation. His glory fills the universe. It is the display of His sovereignty over the works which His hands have made; and His amazing ad- ministration of them. John declares, "There are also many other things which Jesus did, the which, 246 THE UNIVERSE OUR FUTURE EMPIRE. if they should be written every one, I suppose that even the world itself could not contain the books that should be written." (Jno. 21; 25). If Christ's deeds through three brief years were so abundant as to be spoken of with this tremen- dous hyperbole; how absurd is the idea that, to all eternity, His exhibitions of His deeds and works can be confined to the space of some local Paradise, or some one sphere; and that this will be sufficient to exhibit all He is to do. Such limi- tation is incredible. In order to see Christ's glory, it is necessary that we should see His mighty works throughout the cosmos; it is necessary that we should explore, study, and investigate the universe. This is part of what is meant by beholding His glory. This is to be part of our occupation through the unending cycles. Second. They are to be with Him where He is. "I will that they also, whom thou hast given me, be with me where I am." Christ's human body and spirit may be anywhere. Well reasons Elli- cott, "Christ is perfect God; perfect and glorified man. As the former. He is present everywhere, as the latter He can be present anywhere." If Christ's words mean that the Church is to be with Him where His human body is, then, since that body may be anywhere, the Church must be able FROM RELATIONS TO CHRIST. 247 to go anywhere. If His brethren are to be where His human spirit is, then His brethren may be anywhere. But His divine Spirit is everywhere. Otherwise it would be impossible for Him to administer the Cosmos, to exercise His all-comprehending do- minion. Then His mystic body (the Church) may be everywhere. For this is the fullness or mani- festation of Him that filleth all in all. And glori- fied saints, members of His body, may journey everywhither. Third. They are to share His glory in moral and intellectual things. For please note v. 22. "And the glory which thou gavest me, I have given them, that they may be one, even as we are one." (Jno. 17; 22). As we have already seen, His glory is not merely the splendours of His radiant person. But part of His glory is the possession of indestructi- ble and eternal life. And He says, "I am come that they might have life; and that they might have it more abundantly." (Jno. 6; 20). But this life is not merely holiness, or any other moral attribute or quality. There are highest moral qualities in that life. But life itself must precede holiness of life. The existence of holi- ness presupposes the existence of intellectual, emotional, and volitive activities, which have the 248 THE UNIVERSE OUR FUTURE EMPIRE. quality of holiness. Hence the life which the saints are to have, have more abundantly, have forever; does not mean eternal repression of intel- lect, heart and will. It means increase of intellec- tual, emotional, and volitive abiHties; endless growth and development of mental powers and at- tainments. This cannot be obtained by study of mind alone, even of the mind of God, though that is one thing we are to study. Indeed any study of the divine mind makes little progress, unless it takes cogni- zance of the works which that mind has produced in matter, in uncounted forms and ways of mani- festation. To understand the divine mind to any extent, we must study the vast material cosmos through which that mind has been made manifest. The soul which is to have life, and to have it more abundantly, must obtain that enlargement, con- tinually and abundantly, through material and physical things. It must explore and investigate the universe. Hence, since we are to share the glory of Christ, in respect of having life, and having it more abundantly, we must have that which is essential to attainment of the higher life — great acquaint- ance with God's works throughout the entire crea- tion. Fourth. They are to share His glory in ma- terial things. FROM RELATIONS TO CHRIST. 249 His glory is also that of universal empire, all- comprehending sovereignty. His glory includes kingship and control over the Cosmos, with all beings, animate or inanimate, rational or irrational that are in it; also delight in these things which His hands have made. But this glory He is going to share with His disciples. They are to be lifted up to the same height of unquestioned, undis- turbed sovereignty; universal, everlasting posses- sion; and unending, unalloyed enjoyment. Christ's glory in this respect is given to us also. God, as sovereign over the universe, is every- where in it; enjoying it to the fullest conceivable extent. Christ is sovereign over the universe. His divine Spirit is everywhere in it; His human spirit and body may be anywhere in it; both the human and the divine enjoying it to the fullest conceiv- able extent. But we also are to be sovereign over the universe, therefore we are to go anywhere, everywhere in it; enjoy it to the largest possible measure. Fifth. As God and Christ are one with each other, so the Church is to be one with them. As much as God and Christ are one with each other; in spirit, possessions, privileges, and pleas- ures; so much the Church is to be one with God and Christ, in spirit, possessions, privileges and pleasures. 250 THE UNIVERSE OUR FUTURE EMPIRE. "I in them, and thou in me, that they may be made perfect in one." (John 17; 23). *T' (Christ) "in them" (the Church), "and thou" (God) "in me; that they may be made perfect in one." This prayer that they may be made perfect in one is partially expressive of Christ's purpose to perfect, sanctify, and glorify the Church in spiritual quali- ties, powers, attributes, virtues and graces. Of course this perfection is part of their future herit- age. These are the features upon which most stress is usually laid. While recognizing all that may be said about the spiritual attributes of the coming existence, we at present are endeavouring specially to de- velop the physical and intellectual elements of that life. In His own language, Christ's desire is this: "That the world may know that thou hast sent me, and hast loved them, as thou hast loved me." (Jno. 17; 23). Here is a plain statement that God has loved the disciples, as He has loved Christ. Christ declared the Church to be His own body; an essential and indestructible part of Himself. So God loves the Church as an essential and in- destructible part of Christ, loves the Church as He loves Christ. But He loved Christ enough to give Him sovereignty over all created things, to enthrone Him in universal kingship forever. Then God, for Christ's sake, has loved the Church enough to give them sovereignty over all created' things; universal kingship forever. We, as breth- FROM RELATIONS TO CHRIST. 251 ren of Christ, are kings unto God; as much be- loved as is Jesus. All these things are for the glory of Christ Him- self and of God. Their glory is paramount in im- portance; and must be so recognized. But they are also for the advantage of the disciples, then of the Church at large. "Neither pray I for these alone, but for them also which should believe on me through their word." (Jno. 17; 20). These things were for all who should become disciples through all coming ages. But not for that portion of mankind which will never be saved. "I pray not for the world," (v. 9)- Christ prays for the disciples, "That they all may be one; as thou Father, art in me, and I in them, that they also may be one in us; that the world may believe that thou hast sent me." (Jno. 17; 21). God the Father is in Christ; Christ is in God the Father. So Christ prays that the Church may be one in them; i. e., that God the Father and Christ may be in the Church; and that the Church may be in Christ and in God the Father; "that the world may believe that thou hast sent me." 23, "I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." 26. "I have declared unto them thy name; and 252 THE UNIVERSE OUR FUTURE EMPIRE. will declare it; that the love wherewith thou hast loved me, may be in them, and I in them." Here certain things have been done. Christ has prayed; and has declared to the disciples God's name. And certain ultimate purposes for which these are done, are mentioned. They are, "That the world may believe that thou hast sent me." v. 2i). "That the world may know that thou hast sent me; and hast loved them" (the disciples) "as thou hast loved me." (v. 23). "That the love wherewith thou hast loved me, may be in them" (the disciples), "and I in them." (v. 26). Thus, both for the sake of those who were then His disciples, and for the sake of those who were to be His disciples, Christ offers up such prayers. These prayers of Christ are prophecies and promises. His supplications are assurances. And what is the substance of them here? That Christians are to be one with one another. Not divided in interest, in their final state. By and by the body of Christ will be united in inter- ests and in desires. All Christians are to be one with Christ. Christ is to be in them, and God is to be in them; i. e., to abide in them, sanctify them, direct them, work through them, and bless them. They are to be with Christ, and to behold his glory. But the exhibition of His glory implies more than the revelation of Himself as resplendent in His FROM RELATIONS TO CHRIST. 253 divine and glorious person; worthy of all homage, and of unspeakable affection. It implies more than disclosure of His subjec- tive excellences and the attributes of His nature. It involves the display of His mighty works in creation and government; the exhibition of His empire in all its realms and kingdoms; of His wisdom, power, and majesty in administration, as shown throughout the universe. His glory, in this sense, is so great that it requires, for full manifestation, infinite space and everlasting dura- tion. Therefore to behold Christ's glory, the saints must be able to compass the entire creation. If there were only some local heaven, which alone we could know; if Christ were only to show us His foot-stool and His throne; not His king- dom, which is the universe; then eternal life would be, not a revelation, but a concealment of His glory. Christ's brethren and fellow heirs could not even see Christ's glory, much less share it. But the Church is to share his glory. That is to belong to the Church, as it does to Christ. That glory fills the universe. And, if the Church can- not even see it from any accessible point; still less can the Church participate in it, when confined to some one point. The redeemed must see it, own it, and share it, as it is exhibited in millions of flam- ing worlds; which they may visit, explore, and en- joy. This glory is something which they may behold 254 THE UNIVERSE OUR FUTURE EMPIRE. and partake. Christians are adopted into the royal family of Father, Son, and Holy Spirit. Christ's divinity they cannot share. They cannot be infinite, eternal, omniscient, and omnipotent. Though they may have perfect holiness, and may have something of His wisdom, power, goodness and truth. But, aside from these attributes, His glory is all-embracing, everlasting dominion over the universe. They may look upon, and partici- pate in such dominion. They may go wherever He may go, be wherever He may be, see whatever He sees, own whatever He owns, and enjoy what- ever He enjoys of all the boundless material crea- tion. As His divine Spirit is dispersed every- where, so may His mystic body, the Church, by dispersion of its individual members, be every- where, "the fullness of Him that filleth all in all." But how do we reconcile with this statement, Rev. 5; lo? The trumpet voice had said to John, "Come up hither." (Rev. 4; 1-2). And John says, "Straightway I was in the Spirit; and behold, there was a throne set in heaven, and one sitting upon the throne." Then, when Christ took from the hand of God the volume of the divine decrees, the celestial beings round the throne sang a new song, "Thou hast redeemed us to God by thy blood, * * and hast made us unto our God kings and priests; and we shall reign on the earth." (Rev. 5; 9-10). If they are to reign everywhere, why here speak of reigning merely on the earth? FROM RELATIONS TO CHRIST. 255 They are made priests, because they have pro- found knowledge of spiritual things; kings, be- cause they have power over physical things; and because they are to reign. That their outburst of praise mentions only earth, a single element of the kingdom over which they are to reign, does not conflict with the doctrine we have been pre- senting. These revelations to John, were given for the benefit of men still in the flesh and striv- ing here on earth. And they were to encourage the members of the Church militant, by predict- ing the ultimate victory of the Church, even here upon this foot-stool. We cannot understand this to mean that the site of the local heaven, the capi- tal of the Cosmos, will one day be on the earth. We must reject this view about the location of the future Eden. As we have already seen, the number of persons to be saved from the last gen- eration, this one, and the next, will be more than three times the present population of the globe. And this takes no account of all the other genera- tions past and those yet to come, or of the angelic hosts. Earth would be too small. Again, Heaven now is certainly on some other sphere. Why should it be transferred from that to one comparatively so insignificant and unimportant as our own? But, as earth had been the scene of their trials and conflicts; perhaps now those ransomed spirits in Revelation specially mentioned earth, because 256 THE UNIVERSE OUR FUTURE EMPIRE. there they once had suffered. And where for- merly they had suffered, there in future they were to reign. It seems to mean that the principles of the Christian Church, and the kingdom of Christ, of which they were members, should triumph and reign on the earth. But, if the glory of the saints is that they reign merely on earth, then the glory of Christ is that He reigns merely on earth. For the glory which the Father has given to Christ, that Christ has given to the saints. So in Eph. i; 9-11, we read thus, "Having made known unto us the mystery of His will, according to His good pleasure which he" (God) "hath purposed in himself; that in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him; in whom also we have obtained an inheritance." Here is declared God's purpose to make Christ the universal ruler. God will "gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." Christ's glory is sovereignty over all things. And the glory which He shares with us, is not earthly but universal sovereignty. The triumphant declaration of the redeemed, "We shall reign on the earth," must be understood in the light of such passages as the foregoing; and the Father's declaration, "He that overcometh shall inherit all things." FROM RELATIONS TO CHRIST. 257 And Fourth. Christ has appointed unto us His King- dom. We are to share that. "He that overcometh shall sit with me in my throne" (Rev. 3; 21). He says, "I have appointed unto you a kingdom as my Father hath appointed unto me." (Luke 22; 29-30). But the kingdom appointed unto the Son, is a kingdom universal and eternal. Therefore such a kingdom, i. e., the same kingdom is ap- pointed unto them. "That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel, (v. 30). Here is further evidence of their nearness to him. They are to eat and drink at His table in His kingdom. This indicates the most intimate association with Him. They are to "sit on thrones, judging the twelve tribes of Israel." This indicates a sharing of distinction and authority in His future empire. The Apostles are to have prominent positions in the Church; which is the body of Christ, and which administers all things. He said to His disciples, "If ye shall ask anything in my name, I will do it." (Jno. 14; 14, and 15-16). At that everlasting banquet, suppose they ask Him to let them traverse and behold the realms of in- finite space. It is a most reasonable thing that the Church should desire this. It is to be assumed that they will desire this. Such would seem to be 258 THE UNIVERSE OUR FUTURE EMPIRE. absolute certainty. And, of the manner in which He would treat such requests, we have sufficient evidence from what has already been said; also from the course He declared He will pursue when He comes in His glory. "When the Son of man shall come in his glory; * * * then shall the King say unto them on his right hand, * * * Inherit the kingdom prepared for you from the foundation of the world." (Matt. 25; 34). The kingdom was prepared for them from the foundation of the world. When Christ comes in His glory, they shall enter into actual inheritance of it. Inheritance, as already seen, means essentially a transference of title. Though, in this case, it is really extension of title, by which the ownership, first vested in Christ, becomes vested also in His people. And what is the kingdom prepared from the foundation of the world, and which they are to in- herit? They are to have entire possession of all things, and to enjoy them forever. If man's chief duty is to glorify God, man's reward shall be to enjoy Him forever. But part of the enjoyment of God, is enjoyment of all His works. Such is the Father's statement — "He that overcometh shall inherit all things." Paul says, "When Christ, who is our life, shall be manifested, then shall ye also with Him be manifested in glory." (Col. 3; 4. R. V.) But part of Christ's glory is all-embracing sovereignty. And we, with Him, FROM RELATIONS TO CHRIST. 259 are to be manifested in the enjoyment of this uni- versal dominion. Now, again, in the last book of the New Testa- ment, comes reaffirmation of all that preceded. The highest celestial intelligences say to Christ, "Thou art worthy, O Lord, to receive glory, and honour and power; for thou hast created all things, and for thy pleasures they are, and were created." (Rev. 4; 11). That is, for thy pleasure they exist, and were created. All things are His by the eternal title of creation; and this title is confirmed by His Father. His is the throne of universal, omnipresent empire. But now the Son confirms the Father's statement, "He that overcometh shall inherit all things." Christ says, "To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father on his throne." (Rev. 3; 21). But the throne of the Father is the throne of government over all things, material and imma- terial. When Christ sits down upon the throne of universal sovereignty. He governs all things ma- terial and immaterial. But He gives us the right to sit upon that throne with Him. In the enjoy- ment of universal dominion, believers are to share with God and Christ. Both God and Christ pro- claim this. But the privilege of sitting with Christ on the throne involves privileges of exploring and understanding the physical and material realms we 260 THE UNIVERSE OUR FUTURE EMPIRE. are to govern. Nothing in the universe is con- cealed from God and Christ. As we have already observed, Jesus certainly is not confined to any one place. Of all beings in the universe, He surely is at liberty to go any- where arid everywhere. After he had reascended to His throne. He came back to earth twice, and appeared to Saul of Tarsus. (Acts 9: 4. Also 23; 11). He is coming back to earth again. And we too shall have like power of mighty journeyings. So what is taught by the Son alone, about His purposes, and our relations to him; is of itself suffi- cient indisputably to prove the doctrine we have been presenting. Our future heritage includes the infinity of space through everlasting duration of time. The universe is ours forever. CHAPTER XI THAT GLORIFIED SAINTS WILL POSSESS AND ENJOY THE ENTIRE UNIVERSE, IS FURTHERMORE PROVED BY WHAT THE SCRIPTURES OTHERWISE TEACH ABOUT THE HOLY SPIRIT AND OUR RE- LATIONS TO him; ALSO BY WHAT THE HOLY SPIRIT HIMSELF UNQUESTIONABLY TEACHES. I. For instance, note the attitude of the Holy Spirit toward believers. We have already seen in what manner God the Father regards the pardoned sinner, who has been adopted into His family; and in what light the Lord Jesus considers the sinner who has been recognized by Him as a brother. Now what is the feeling of the Spirit toward us? He is represented as cherishing for us like afifection. He seeks to make us understand and realize how we are looked upon by the Father and the Son, The Spirit, divine Teacher and Com- forter, seeks to impress upon our minds the great- ness of the love wherewith we are regarded by the Father and the Son, and the ineffable character 261 262 THE UNIVERSE OUR FUTURE EMPIRE. of the relations which we sustain to them. "The Spirit also beareth witness with our spirit that we are the children of God; and if children, then tieirs, heirs of God; and joint heirs with Christ; if so be that we suffer with Him, that we may be also g-lorified together." (Rom. 8; 16-17). We are heirs of God. God has said, "He that over- cometh shall inherit all things." We are joint heirs with Christ. Christ has said, "To him that overcometh will I grant to sit with me on my throne." And He will say, "Inherit the king- dom prepared for you from the foundation of the world." And the Spirit endeavours to bring us to fuller comprehension of what is meant by this overwhelming relation to God and Christ. He interprets it to us. Seeks to make us appreciate its unutterable import. 2. Next consider some lessons which are taught us here by the Spirit. First. "And we know that all things work to- gether for good to them that love God, to them who are called according to his purpose." (Rom. 8; 28). Does this mean simply that "all things" upon the earth work for our good? Then, especially if by and by Heaven is to be lo- cated here: (which idea the author repudiates;) we become deprived almost altogether of all advan- tage from the greater and boundless kingdom of FROM RELATIONS TO SPIRIT. 263 God and Christ. We are like insects located upon a grain of dust; then told they are to enjoy eternal life, and to inherit all things; i. e., to dwell for- ever on the grain of dust, and inherit all things on that; and all things upon this atom shall work to- gether for their good. Surely the sublime and inspired utterance of the Apostle in the above passage has no such limited significance. In the text, "All things work to- gether for our good," if Paul refers simply to things on earth; then he really means that less than one one-hundred-millionth part of things work together for good to them that love God. But the phrase "all things" must include all things in earth and Heaven. In that great here- after we can never find anything that is either hostile or indifferent to the Church. All is zvork- ing for our good. The stars in their courses fight for us. Pictures work together for our good, when we can see them; statuary, when we can study it; flowers, when we can enjoy them; music, when we can hear it. But the far-away worlds work little for our good, when they are forever invisible to our eyes. Suppose some being on a star so ex- ceedingly remote this earth would to him seem but a speck, should be told that this world was working for his good. How could it work for his good, if it were only a tiny spot upon a photo- graphic plate? If this world is to work for his 264 THE UNIVERSE OtJR FUTURE EMPIRE. good, he must see it, study it, learn something of its lessons. If about those distant spheres that flash over- head, the only thing we can learn is their exist- ence; and we can learn that only by obscure and scarce discernible dots slowly printed upon a sen- sitive glass; how do they work together for our good? What they do toward holding the globe in its orbit, is, comparatively speaking, utterly un- important. They might pass from being, and the earth never would discover it. How can they work together for our good, un- less they are by and by to be revealed to us; to become familiarly known; to disclose to us their treasures of knowledge and science? In our 6,000 years of study, we have learned just a little about the globe. Among those distant orbs, incredible multitudes may and probably do contain far greater treasures of truth than ever have been found on earth. The far-off ranges of creation are surely in- cluded among the all things which work to- gether for our good. And they work by opening unto us their stores of thought, truth and beauty, which the Creator has laid up in them for us. The armies of the stars, as much as the armies of the seraphs work for us. For us the hosts of Heaven, both material and immaterial, move forward in their bands. The "all things" that work together for our good FROM RELATIONS TO SPIRIT. 265 must include time's brief span and the unending duration which is to follow; not only earth, but also the boundless cosmos; eternity and infinity, and all that in them is. Second. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." (I. Tim. 4; 8). Does the text mean merely this? Godliness is profitable both in this life, and in that which is to come? This idea would be very flat, a mere truism. But it means that godliness is profitable regarding all things in this life; and all things in that which is to come. Godliness puts us in the true attitude concerning all things; in a proper position to profit by them most perfectly, and to enjoy them. In this sense "godliness is profitable unto all things; having promise of the life that now is, and that which is to come." But, in the life hereafter, the Scriptures indicate, as we have already seen, that we shall have this power of unrestrained and universe-exploring flight. If, in the future state, we shall have no opportunity to use that power; then, in that life, godliness will bring simply repression to that en- dowment, and not profit. If, to all eternity, we are to look out upon uncounted radiant orbs and shining systems God has made, but which we are never to behold except at infinite distances, never to explore, never to enjoy: then godliness is 266 THE UNIVERSE OUR FUTURE EMPIRE. marked by eternal limitation and restriction. It is profitable only unto a few things; not unto all things. Third. "We look for new heavens and a new earth, wherein dwelleth righteousness." (II. Peter 3; 13). The phrase "heavens and earth" means the universe. This is that wherein the righteous are to dwell. A declaration that, in the new heav- ens and the new earth shall dwell the abstract idea or quality of righteousness, conveys no meaning whatever. There can be no such thing as right- eousness dwelling in any place, except it dwells in some person or persons. This language teaches that righteous beings shall dwell both in the new earth and in the new heavens; shall dwell every- where; for the expression includes the cosmos. The Apostle refers to the state of things which shall exist after "the heavens shall pass away with a great noise, and the elements shall melt with fer- vent heat, the earth also and the works that are therein shall be burned up." (Verses 10-12). Then what? "We * * look for new heavens and a new earth, wherein dwelleth righteousness," i. e., wherein dwell righteous people. Do they dwell only in heaven? No. Also on earth. Do they dwell only on earth? No. Also in the heavens. Not on a solitary sphere, not in a local heaven; but both on the earth, and in the heavens — throughout the universe, shall the righteous dwell. FROM RELATIONS TO SPIRIT. 267 Righteous spirits everywhere. They shall range throughout all worlds. 3. Now what is the Spirit to do for us there? Christ says, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." (Jno. 14; 16). That Holy Spirit is to abide with us. First. Note this is an eternal abiding. It is not for time alone; but also for eternity. He shall abide with you forever. "These things have I spoken unto you, being yet present with you, * * But the comforter, which is the Holy Ghost, whom the Father will send in my name. He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (Jno. 14; 25-26). "He" (the Spirit) "shall bring all things to your remembrance, whatsoever I have said unto you." Of course anything and everything that Christ had said, would be of the utmost im- portance, and the Church would desire to cherish His sacred words with loving and reverential care. Christ had revealed some things already. These things the Spirit would bring to their remem- brance. What Christ had already said, the Spirit would recall to their minds, and would explain. But the work of the Spirit is by no means fin- ished in bringing to their remembrance what 268 THE UNIVERSE OUR FUTURE EMPIRE. Christ had already taught them. Aside from re- calling to them what the Saviour already had com- municated, the Spirit would do more. Second. "He shall teach you all things." (Jno. 14; 26, above). "He shall guide you into all truth." (Jno. 16; 13). "I have yet many things to say unto you; but ye cannot bear them now. (Jno. 16; 12). Christ had other things to reveal; but the Church was not able to bear them then. And doubtless among the things which Christ meant to reveal, but which the Church at that time was not able to bear, was this principle of the universal range of the saints after death. "Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come." (Jno. 16; 13). These ex- pressions, "He shall teach you oil things;" He will guide you into all truth;" "He will shew you things to come;" imply more than the truth Christ al- ready had announced. The "all things," all truth," into which the Spirit is to lead; referred, not merely to the truth which Christ has already proclaimed, but to revelations yet in store. "He shall glorify me, for he shall receive of mine, and shall shew it unto you." (Jno. 16; 14). "All things that the Father ha.th are mine; therefore said I, that he shall take of mine, and shall shew it unto you." FROM RELATIONS TO SPIRIT. 269 (Jno. 1 6; 15). The Spirit shall show unto them all things about Christ, His person, His work. His salvation; but also about his infinite possessions. Christ says, "all things that the Father hath are mine" — all the possessions of God. And the Spirit shall take of all things that the Father hath, all the possessions of God, and shall show it unto them. He shall explain to us all. But, among other things, all that concerns the physical creation; the marvels of the entire universe. Lord Bacon said, "I take all knowledge to be my province." He spoke as a strong scholar, with powers far beyond those of ordinary men. But the scholar shall not have monopoly of knowledge. This latter is de- signed by God for us. The humblest believer, as well as the profoundest philosopher, may say, "God has given me all knowledge to be my prov- ince." For to what extent shall the Spirit take of the things of Christ, and show them to the disciples? "He shall abide with you forever'' (Jno. 14; 26). '*He shall teach you all things." "He shall guide you into all truth" (Jno. 16; 13). There is no bound set. These are mighty uni- versals. They include everything that can possi- bly be known. They are limited in only one di- rection. The finite mind never can fully compre- hend the infinite. "There is no searching of his understanding." (Is. 40; 28). 270 THE UNIVERSE OUR FUTURE EMPIRE. "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?" (Job II ; 7). This may prove to mean that, as we can- not fully search His understanding; so neither can we fully search His works. But, aside from the profound principles about the nature of God, and" perhaps some others about His works; the Spirit shall guide us into knowledge of all things; at least of all things the finite intellect is capable of understanding. The language we have quoted can yield but one meaning. It teaches that we are to have eternally the illuminating, instructive, and energizing pres- ence of the Holy Spirit; "endless in circuits, infi- nite in potentiality." And He shall explain to us the boundless empire of universal knowledge; whatsoever concerns the realms of spiritual truth, and the entire physical creation. The presence and work of the Spirit have been continuous down to our own time. They are to go on forever. He ir the great teacher of the saints, in that vast school which embraces all God's infi- nite realms, and all departments of knowledge per- taining to them. The university is the Cosmos, and the Instructor is omniscient. Is not some of this truth into which He guides us spiritual? Certainly. Paul says (I. Cor. 2; 7- 13), "But w^e speak the wisdom of God in a mys- tery, even the hidden wisdom, which God ordained before the world unto our glory. ***** FROM RELATIONS TO SPIRIT. 271 9. As it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10. "But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea the deep things of God. * * * * " 12. "Now we have received, not the Spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13. "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." But it cannot be argued that the "all things," "all truth," into which the Holy Spirit is to con- duct is, as He abides with us forever, will be spiritual alone. Part will be spiritual. But part will be philosophical, scientific, and physical truth. The Spirit has guided the Church into some truth already. But it was partly spiritual and partly physical. For it is simply impossible to un- derstand spiritual truth without some knowledge of physical truth also. Thus it zvas in the ages past, before Christ came. The Spirit inspired the Mosaic record of creation. Taught through David that, "the heavens declare the glory of God, and the firmament showeth his 272 THE UNIVERSE OUR FUTURE EMPIRE. handiwork." Instructed Solomon about natural history. Spoke through Isaiah of God's work in spreading out the heavens and upholding them. Certainly physical science is part of the truth into which the Spirit has been guiding us in time past. For God, though a spirit, cannot be understood, except as He is manifested in the physical uni- verse. His ability to create, cannot be compre- hended except in view of some actual creation. His wisdom cannot be appreciated save as we see it actually shown in various ways; e. g., in adapta- tion of means to ends in the material marvels He has made throughout earth and the vaulted firma- ment. His power cannot be understood, without some knowledge of its play in upholding and gov- erning the Cosmos. So subsequently to the time of Christ. The Spirit taught in Hebrews that the heavens shall be rolled together as a scroll. The Spirit declared through Peter that the elements shall melt with fervent heat. The Spirit depicted to John the configuration and character of the heav- enly city. Surely in Revelation the Spirit guided the Apostle John into various things which Christ had not spoken while here on earth. In order that the Spirit may teacH us further physical truth — "all truth;'* It Is necessary that we should explore, and study those distant kingdoms of space. For, if a world is so far away, FROM RELATIONS TO SPIRIT. 273 that it can never be seen at all, and the only pos- sible impression of it we can obtain, is a tiny point upon the plate of a camera, after long exposure; how are we to be taught fully, satisfactorily, and exhaustively about that sphere, unless we can visit and investigate it? Some persons fall into the error of thinking the great essence and object of the future Hfe, is merely perfect righteousness and absolute holi- ness. But there must first be something which can be marked by holiness. Without acts, words, ideas and instincts, which can possess the quality of holiness, holiness cannot exist. The essence of that life is not holiness alone; but larger development and education of intellect, feeling, and will; while all these things are to be characterized by holiness, as their crowning per- fection. Suppose an infant has perfect health, is that sufficient? Who would forever remain phy- sically a babe, even though he could forever be a perfectly healthful babe ? For our bodies, we seek the fullest, most symmetrical growth and maturity of faculties and powers, and desire that these in- creasing powers be healthful and holy. And who would wish forever to remain an intellectual in- fant, even though he would forever be a holy in- fant? For our souls, we desire the highest con- ceivable expansion and development of powers, attainments, and accomplishments. While, of 274 THE UNIVERSE OUR FUTURE EMPIRE. course, regarding all these endowments, physical and intellectual, we covet the highest and most absolute holiness of character. So the Spirit does not merely guide us into all holiness, and teach' us merely spiritual things. He teaches us other things as well, guides us into all the kingdoms of truth, and exhibits all the ranges of the divine ac- tivity we are able to comprehend, while in all these things He gives us, in addition, always and everywhere perfect holiness. For "The Comforter shall teach you all things." "When he, the Spirit of truth, is come, he will guide you into all truth." Not merely all spiritual truth; but also all physical truth, all scientific truth, and all philosophical truth about the uni- verse. It means "all truth" about "all things." "All things that the Father hath, are mine; there- fore I said, he shall take of mine, and shall show it unto you." All things that the Father hath, all things that the Son hath, and all things that the Spirit hath — these shall the Spirit reveal unto us. Thus there must be, not only the conceded infinity of everlastingness, but also the overlooked infinity of the entire creation; in which to study and explore under the instruction of the Spirit. To the millions of His children, who come up to the Morning Land, God expects to unfold every- thing that is contained in the unmeasured empires of space through the eternities of duration. These FROM RELATIONS TO SPIRIT. 275 disclosures seem to be limited only by the capacity of the glorified human mind to comprehend. For, between the finite mind and the infinite mind, there is a barrier we never can overpass. Here some questions rise. These we will con- sider next. CHAPTER XII (Continued from last Chapter.) THAT GLORIFIED SAINTS WILL POSSESS AND ENJOY THE ENTIRE UNIVERSE, PROVED BY WHAT THE SCRIPTURES OTHERWISE TEACH ABOUT THE HOLY SPIRIT AND OUR RELATIONS TO HIM; ALSO BY WHAT THE HOLY SPIRIT HIMSELF UNQUESTION- ABLY TEACHES. SOME OBJECTIONS ANSWERED. First. Why was this doctrine not outhned from the beginning? When Adam and Eve were created, why was nothing said to suggest a future power of exploring the starry kingdoms of the firmament? Is not this omission an argument against such teaching? But at creation, there was nothing special said about traversing even the globe as we now do it; nothing about the needle quivering under the fire of the Northern Light; nothing about the steam engine, driving over the mountains, and across the bosom of the seas; nothing about harnessing 276 FROM RELATIONS TO SPIRIT. 277 the thunderbolts; indeed nothing about eternal life in Heaven. All these things came later. All were intended from the beginning, but there was no distinct prophecy of them at creation. Second. Why was not this doctrine put for- ward in the Old Testament more plainly than it seems to be? Why was it not stated somewhere in the Bible, in clear, simple, unmistakable lan- guage; instead of being presented in these broad, profound, general declarations of the later Scrip- tures ? By reason of God's wisdom and His love for men. He employed the more considerate and far- sighted method of presenting it. It was not the divine intention that certain scientific facts should be understood from the be- ginning. Men were not prepared for them. Neither were men at the outset prepared for cer- tain spiritual truths. In those early ages, we con- cede men never dreamed of inhabiting the far-ofi spheres. They did not even dream those distant lights of Heaven were spheres at all; and that earth was only one amid over a hundred millions of other orbs. And, at the time the Bible was composed, men did not even suspect the earth was a globe, and had a western hemisphere. They thought it was a plain. That the Bible refrained from teaching at the outset, in a plainer and more explicit way, the doc- trine that our future range of life should have no 278 THE UNIVERSE OUR FUTURE EMPIRE. bound, is in accordance with the Scriptural method in some other things. At first the true meaning of the six days of creation never was suspected. Men innocently thought them common days. But geology gave a new interpretation to the creative days of Gene- sis. And this geological revelation was found to be entirely in accordance with the legitimate in- terpretation of Scripture. Though scholars did not realize it; in the Old Testament this w^ord "day" had been used in ways which plainly showed it might mean a period far longer than twenty-four hours. Thus Job says, "Turn from him, that he may rest, till he shall ac- complish, as an hireling, his day. (Job 14; 6). Here it seems to denote the period of a human life. Again, in Psalm 2; 7, God says, "Thou art my Son. This day have I begotten thee." Here the word "day" seems to mean "from eternity," a long period without change or flux. And, even in the account of creation itself. Inspiration says, "These are the generations of the heavens and of the earth * * *, in the day that the Lord God made the earth and the heavens." Here the word "day" obviously means more than twenty-four hours. It signifies the whole creative period, whatever its duration might have been. Had the Scripture taught plainly that the creative days were aeons; and that, in those aeons, once flourished a mighty palaeozoic life, which now FROM RELATIONS TO SPIRIT. 279 surprises and startles men; this might have been a stumbling block to a host of God's people in those early generations. There was nothing to be gained by explaining this at once. There was something to be lost. So God left science to take its course. He let men investigate the rocks, and discover for themselves that the creative days were aeons; then to discover that the language of Scrip- ture was in accordance with this truth. So we believe it is only a question of time as to how soon the theory that the saints are to be confined in the local heaven, will pass away; as did the theory that the days of creation were of only twenty-four hours each. Even God's revelation of the future spiritual inheritance of believers was a progressive thing. How simple the beginnings of it ! And, in con- trast with these earlier suggestions, how complete, varied, sublime, and amazing are the revelations to St. John in the Apocalypse ! And these mighty teachings that the spiritual life of glorified saints in the other world, is accom- panied with most incredible and overwhelming powers and privileges regarding the material and physical universe; are, in like manner, gradual developments. Why? Well, it is not very difficult to find one reason. There may be many others. At Pisa, you stand in the famous Cathedral; and watch that great chandelier, which is forever slowly oscillat- 280 THE tJNIVERSE OUR FUTURE EMPIRE. ing to and fro. This ceaseless swinging of the Cathedral chandelier was what suggested to Gali- leo the theory of the pendulum, which helped him to discover that the earth is round, and revolving about the sun. In Florence you visit his house, which looks as if he might have lived there last week. Then you go to the memorial museum of the great philosopher; or, as it is called, the Tribune of Galileo. You see the instruments he used, and some of which he made; also the his- toric paintings of the chief events in his life. How a man's heart thrills, as he stands there! You re- member the persecution that Galileo suffered! Less than 300 years ago! Seems as if it were only yesterday. Yet those first scientific an- nouncements of the now familiar fact that the sun does not revolve about the earth, but the earth about the sun, nearly upset some theologians of that age. Did not the Bible declare the opposite? Did it not speak of the rising and setting of the sun? Of his flight through the vaulted firmament? Did not men each day behold a journeying sun, and see that it did revolve about the earth? Only after a long time did they grasp the truth, and under- stand that the Scripture merely described these phenomena as they appear. Of the two great theories which scientists have successively accepted about the relations be- tween the earth and the sun, the Bible could not FROM RELATIONS TO SPIRIT. 58l have taught either one without disaster. Suppose it had presented the Copernican principle that the earth revolves around the sun, which is the true one. This, to the ancient Church, would have been a fearful stumbling block. Because it con- tradicted their science and their senses. It would have seemed incredible. Would have made the Bible seem unworthy of belief. Still less could the Scriptures have taught the old Ptolemaic view, that the sun revolves around the earth. Then modern science would have justly rejected the book, for we know this theory is not true. The former of these great scientific theories would have been regarded by the ancients as ab- surd and incredible; and the latter would have been viewed by the moderns in the same light. Would have repelled them from the Bible. Prob- ably brought shipwreck to myriads of souls. But, with profound and divine wisdom, the Bible taught neither one. It simply described the phenomena of earth and heaven, as they appear in all ages and all lands. And thus, in all ages, and all lands, those utterances are true. As is well known, there were in the Early Church some doubts about the Book of Revelation anyway. It was some little time before this was accepted as canonical. But suppose Revelation had distinctly stated just this one rudimentary fact about astronomy — that the earth revolves 282 TSB: UNIVERSE OUR FUTURE EMPIRE. around the sun. It would have greatly retarded the acceptance of the Book, and been a stumbling block to the Church for centuries. Men were not prepared to receive what would have been for them too advanced scientific teachings. Now suppose this simple truth of earth's revolu- tion about the sun had been unmistakably taught in the writings of David. The results would have been still more unfortunate. Men would have be- lieved David to be insane. Nothing he said could have been credited. And, through many ages sub- sequent to him, the Scriptures would have con- tained a most grievous stumbling block for the seeker after truth. Then consider the perfectly stupendous discov- eries in astronomy made since the time of Galileo. Suppose the substance of these had been plainly taught in the Book of Revelation. What would have been the result upon the reception of that Book? Disastrous in the extreme. Suppose these astronomical truths had been plainly set forth in the Psalms, or in Job. What ef¥ect upon both the Old Testament and the New? Multi- tudes would have rejected the whole volume. So these wonders of science were not plainly taught in the Bible. But the Scripture employs such language as is entirely compatible and con- sistent with these discoveries, now they have been made. God's Word keeps opening more and more. And it is found to be entirely harmonious FROM RELATIONS TO SPIRIT. 283 with His works. Thus science does not contra- dict, but confirms Scripture. As science develops more of God's works, study discloses more of His Word. And these revelations of Him in the Word are designed and found to correspond with His growing revelations of Himself in nature. But suppose now that, in Scripture, to these scientific discoveries, had been added a plain pre- sentation of this doctrine that saints are to inherit all the empires of space, whose seeming boundless- ness is more and more unmistakable; and that this is to be their everlasting home; their university; their pleasure ground; the scene of their highest, most joyous, unending activities. We cannot tell how strongly it might have operated to make the world reject the Scriptures altogether. It might have ruined uncounted millions of immortal beings. But all these unfortunate results are avoided by the manner in which the doctrine of man's com- ing universal range, and unrestricted liberty is ac- tually developed in the Old Testament and in the New. Thus, in Genesis, there is a simple account of the mere rudimentary facts about man's future destiny. Sufficient for the time, but only partial; as man's subsequent history has shown. There is not even a definite hint about the discovery of the western hemisphere. There is simply the gen- eral command, "Be fruitful, and multiply, and re- 284 THE UNIVERSE OUR FUTURE EMPIRE. plenish the earth, and subdue it." (Gen. i; 28). Then there came a gradual development of this doctrine which we are now unfolding. Some things were not designed to be fully compre- hended for many generations. But, in the far-dis- tant ages, they would reveal their meaning to the Church. What meant that prophecy, 'The seed of the woman shall bruise the serpent's head?" Not un- til long afterward did men fully understand how the curse was to be taken all away; and "the Devil that deceived them" was to be cast into the lake of fire and brimstone * * and shall be tormented day and night forever and ever." (Rev. 20; 10). And that this should be done by a son of the woman, which son should receive his brethren into the Holy City, the New Jerusalem. There was in Eden a tree of life, which man never had been allowed to touch; and which was now guarded by the cherubim. Was the fruit of that tree to be withheld from men forever ? Would there not be in future some time and some place, in which mortals might freely eat of its life-giving fruit? Such questions must inevitably arise. Though at first men never dreamed that tree would be found later in the celestial city, there accessible forever to the glorified saints. Of the life to which that tree referred, what were the nature and the possibilities? Here were other profound suggestions. And more and more FROM RELATIONS TO SPIRIT. 285 fully the Scriptures were to unfold the meaning of them. Then Enoch was translated. Here was a proof of continuing life beyond this earthly state. But, before he passed from earth, he uttered that far- reaching prophecy, "Behold, the Lord cometh with ten thousands of his saints, to execute judg- ment upon all." (Jude 14-15). "The Lord com- eth?" What will He and the saints come for? "To execute judgment upon all." Whence will they come? Have they departed from earth, and do they come back again? Are they already clothed with bodies? Or do they receive bodies later? Whither do they go next? As Enoch plainly prophesied about the judgment; to be in- telligible at all, he must have foretold something of what that event involved; as, the return of the saints to earth, the resurrection of the dead, the transformation of the living, etc. Where was Enoch during the interim? Surely not in this world, but in some other. And, if he could go from this world to that other, why not from that world to a third? And from that to a fourth? Where were the other saints to be meantime? If Enoch could go from one world to another, why could not other men do the same? Third. But suppose Adam had not fallen, when would he have developed this power of celes- tial journeying, and of enjoying the universe? At the time that best pleased God. And how would 286 THE UNIVERSE OUR FUTURE EMPIRE. he have developed it? Presumably as Enoch did, when he went up into heaven. If the first Adam had not sinned, he would in due time have been translated into the boundless and heavenly life. Exactly as the second Adam, after He had atoned for sin, rose above Olivet, and swept away into the empyrean. But, since Adam had disobeyed, he was not per- mitted to enjoy this power that would have other- wise been his. The great lesson which God would have taught by Adam, was taught by the holier Enoch, when the latter was translated. Cain's slaying of Abel, and Lamech's killing of his enemy (Gen. 4; 23), were not by the will of God. The first person taken from earth by the will of God, was Adam. The next person whom God took from earth was Enoch. Though in Genesis, (Chap. 5,) the deaths of five patriarchs between Adam and Enoch, are, for the sake of presenting each life by itself, recorded before the translation of Enoch; as a matter of fact, those deaths fol- lowed his translation. This will be seen by noting the number of years those patriarchs lived. After Adam died, the next person who departed from earth was Enoch. With the death of the former, is contrasted the translation of the latter. As this translation was designed to teach great lessons, it could not have been in secret and un- known. It must have been witnessed. As during his sojourn here, he had taught that there is an FROM RELATIONS TO SPIRIT. 287 existence beyond this; so now by his ascension, he was to teach the same. He soars away from earth, as the first Adam would have done, and as the second Adam actually did. The departure of Enoch to heaven and the departure of Jesus, were similar and parallel events. Only Enoch's was that of a man who had never died, and Christ's that of a man who had died and risen. Of course Enoch's case was the true and original illustra- tion. For, had men lived according to the divine plan, no one ever would have died. But the case of Jesus shows how we yet shall rise, when the power of sin and death has been destroyed. Be- tween these two typical cases, of course there is this difference. If a saint is translated, his soul is never separated from the body at all, but soul and body immediately enter the glorified state to- gether. Whereas, if a saint dies, though his soul is immediately glorified, it does not receive its glorified body until later. Then came God's prophecy to Abraham about the number of his seed; i. e., of those who were to be redeemed. "I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea- shore." (Gen. 2.2', 17). And here was a profound meaning hidden from the eyes of men. hx first one mentally criticises this text, for its unsatis- factory order of thought? First the stars, then a descent to the sands ! An anti-chmax ! Why not 288 THE UNIVERSE OUR FUTURE EMPIRE. have said, "as the sands and as the stars?" This would have sounded so much grander. For then there would have been progress in the thought — from the grain of sand to the grandeur of the star. But we should have overlooked the deep import of the promise. There is a more subHme progress in the ideas, as the words now stand. As to the size of the multitude, the comparison of it to the sand, is by far the stronger figure. So, con- fessedly, there is an advancement in the idea of multiplicity, by comparison first with the stars, then with the greater number of the sands. The number of the stars it is of course impossi- ble accurately to determine. We called i£ 100,000,000 just for ease in reasoning. Professor Charles A. Young, of Princeton University, writes thus: "The number visible in the great Lick tele- scope, of three feet diameter, is probably nearly 100,000,000." (Astronomy, Sec. 790). Then there are the stars which even the telescope can- not see, and which are revealed only by the pho- tographic plate. Professor Simon Newcomb, in his work on "The Stars," says: "How many mil- lions may exist in the heavens it is scarcely pos- sible even to guess. The photographic maps of the heavens now being made probably show more than 50,000,000, perhaps 100,000,000, possibly twice that number." (p. 3). "The total number of the stars is to be counted by hundreds of mil- lions." (p. 320). It will be observed that the FROM RELATIONS TO SPIRIT. 289 above 200,000,000 are not all stars that have be- come visible to the eye, even through the largest telescope. Apparently half of them are never re- vealed at all, save as tiny points slowly developing upon a photographic plate, after long exposure. For our highest number, we will multiply by 2^ the greatest number the astronomers regard as possibly found even with the photographic maps. Then the 200,000,000, multiplied by 25^, will be- come 500,000,000. As we have seen (Chap. VI. ii.), the number of the saved, from this generation alone, cannot be less than about 1,750,000,000. Probably more than three times the number of the stars that are known to us to have existence. Nearly as many others were saved from the last generation. Prob- ably still more will be saved in the next genera- tion. So, from these three generations alone, will" be saved 1,750,000,000 multiplied by 3; i. e., 5,250,000,000. More than ten times as many souls as there are known stars. In the light of such unquestionable facts, the promise that Abraham's seed should be as the stars of Heaven for multitude, seems very tame. It may be answered, God's promise when made seemed wonderful; was wonderful. And we have here an illustration of the manner in which God's performance so constantly exceeds His promise. All this is true. Again it may be argued that, if we could be transported to the highest spheres 290 THE UNIVERSE OUR FUTURE EMPIRE. above our heads, we should instantly discover new skies, new stars, new suns, new constellations; and, among them, perhaps some more magnificent than any we now know. It may be affirmed that, as yet, we have seen but the advance guard of the hosts of worlds; whose armies are drawn out in an ineffable array, far beyond the present ken of man. This also we may readily believe. But all this is supposition. We think the essence of the matter is not reached yet. Between the multitude of stars and the multi- tude of sands, there is almost the greatest differ- ence conceivable among merely material things. The multitude of stars is radiant and majestic. Each one hath its appointed place. Many of these heavenly bodies move in mighty orbits of their own. And, far as we can discover, their myriads are dispersed through the unbounded realms of space. So the seed of Abraham are to be radiant, glorious; each with his appointed sphere of ac- tivity, and ranging throughout the illimitable em- pires of the skies. The spiritual descendants of the patriarch are to be a multitude with glorious characteristics such as these. But, in number, they were to far exceed the stars. For now comes in the second figure God uses to the patriarch. His seed were also to be "as the sands upon the seashore." As they were to be a multitude like the stars of Heaven in the respects already mentioned; so, more than this, FROM RELATIONS TO SPIRIT. 291 they were to be like the sands upon the seashore in their hosts — a multitude for size innumerable — unthinkable. The first comparison, "as the stars," indicates more the quality and the splen- dours of the multitude of Abraham's spiritual de- scendants. The second, "as the sands," suggests its quantity, its size. A little later, at the burning bush, God said to Moses, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." (Ex. 3; 6). This, as subsequently inter- preted by Christ, taught that the patriarchs all were living, in another world. It veiled the doc- trine of immortality. Taught that the seed of Abraham were not only to be such hosts as we have just seen, incomparable, unspeakable; but it suggested that those hosts should live forever. Showed that the patriarchs were living still. But they were not living in this world. Hence there must be a larger, grander range of life than merely this which was enjoyed on earth. And, if they could go from this world to a second, why not from that to many another? Then there was that passage in Job (Chap. 38; 4 and 7). 4. "Where wast thou, when I laid the foundations of the earth ? * * 7. When the morn- ing stars sang together, and all the sons of God shouted for joy." Here were celestial beings, who existed before Adam and Eve were made; whose home was not on earth, and who dwelt 292 THE UNIVERSE OUR FUTURE EMPIRE. somewhere in the great universe, before ever the earth appeared. "Sons of God," v^ho, for their glory were described by inspiration as ''morning stars," could they be forever limited to some sin- gle spot in their Father's illimitable kingdom? Was it the divine intention that men, children of God, created upon earth, in the divine image; were never to become acquainted with these higher intelligences, their brethren, who were also called "sons of God?" Was God's family to be forever sundered? Surely it was God's purpose, at some time, to bring the sons of men into con- tact and relations with the bright spirits who sang before man was born. Or will you say that men did know these celes- tial beings, when the latter visited the earth? But, if these latter sons of God could go to and fro at will between their distant home and earth; of course they could fly away to other spheres. Then why might not men, on some bright future day, acquire the power to go to and fro at will be- tween earth and that far-off land from which these heavenly visitors had come ? Why might not men soar afar into the blue to whatever other spheres there are in the whole vast firmament thick-flaked with suns? Thus this lesson, that the children of God were not to be confined to any single world, was gradually being brought out by profound figure and suggestion. But now, by Israel's minstrel king, in grand FROM RELATIONS TO SPIRIT. 293 prophetic Psalm, it is categorically declared. Though in poetic language, which was not inter- preted until ages later, David teaches that this was God's purpose, from the day in which Adam was created. The Psalmist, while plainly referring to what God had said at creation about man's sway over the animal kingdom, presents a much higher range of things over which man is to have dominion. In Genesis (Chap, i; 28), God said, "Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." That this statement of man's destiny was only preliminary, is now shown. That God did not de- sign for man merely sovereignty over animals, and all things upon earth, is here declared by the Holy Spirit. For we have a fuller statement of what God intended in man's creation. The prophecy in Genesis is repeated. But there is an ampHfication of the prediction about man's destiny. The scope of his future is infinitely enlarged. And the doc- trine of the absolute universality of His heritage is unmistakably, unequivocally proclaimed. Psalm 8; 3. "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; 4. What is man, that thou art mindful of him? And the son of man that thou visitest him ? 5. For thou hast made him a little lower than 294 THE UNIVERSE OUR FUTURE EMPIRE. the angels," (Revised Version, "but little lower than God,"), "and hast crowned him with glory and honour." This is an advance upon the statement in Gene- sis. It speaks more of man's spiritual blessings. 6. "Thou madest him to have dominion over the works of thy hands." (What are the works of God's hands? They have just been specified. And they are not limited to the things of this world. They include "the heavens, the work of thy fingers; the moon and the stars which thou hast ordained.") "Thou hast put ail things under his feet." The expression is all-comprehensive. Nothing whatever is excluded. This was partly history, and partly prophecy. But it was a veiled prophecy, not intended to be then fully under- stood. And, in this Psalm, only after mentioning the above greatest things, does the inspired writer al- lude at all to the subordinate things specified at creation. These seem to be now enumerated, to make the catalogue more complete. "Thou hast put all things under his feet :" as, 7. "All sheep and oxen, yea, and the beasts of the field; 8. The fowl of the air, and the fish of the sea; and whatsoever passeth through the paths of the seas." "That the words "all things' (v. 6) include FROM RELATIONS TO SPIRIT. 295 everything that is mentioned in the Psalm, both small and great; is unmistakably taught by the Holy Spirit, when the language He here utters through David is interpreted by what He says through Paul in Hebrews 2; 6-8; where this lan- guage of the Psalmist is declared to be a universal statement, to which there is no exception what- ever. 6. "But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7. Thou madest him a little lower than the angels; thou crownedst him with glory and hon- our, and didst set him over the works of thy hands : 8. Thou hast put all things in subjection under his feet. For in that he put all in sub- jection under him, he left nothing that is not put under him. But now we see not yet all things put under him." It is both a history of God's purpose at creation, and a prophecy of what shall be the ultimate ful- filment of that purpose. Consider Psalm 148; 1-2. "Praise ye the Lord. Praise the Lord from the heavens, praise him in the heights. Praise ye him, all his angels, praise ye him, all his hosts." Here is a suggestion of great multitudes in "the heavens," not confined to any one place. Then this Psalm calls upon even the great bodies of inanimate nature, "sun, moon. 296 THE UNIVERSE OUR FUTURE EMPIRE. Stars of light;" and then upon all subordinate things, animate and inanimate, to praise Him. Only at the close does it refer at all to people here on the earth. So Psalm 150; I. "Praise ye the Lord. Praise God in his sanctuary; praise him in the firmament of his power." This must mean in the entire firm^ ament; not merely in any local heaven. The city of God cannot be taken as equal in extent to the firmament. Therefore God is to be praised by other beings outside the city of God; but who still are not dwellers upon earth. This has no refer- ence whatever to inanimate creatures. It does not' call on them to praise him. But (v. 6), "Let every thing that hath breath praise the Lord." That they are to "praise him in the firmament of his power," implies that those who have breath are dispersed throughout that firmament. Then came Elijah, the great reformer, filled with the Spirit of God, and seeking to bring Israel back to righteousness that they also might be filled with that same spirit. His career closed with a mighty object lesson, suggesting and fore- shadowing the great results with which true re- form at last should culminate and be rewarded — namely, immortality of both soul and body. And He is swept away up into the empyrean, as Enoch had been long before. Thus twice we behold the translation of men who have never felt the sting of death. For this FROM RELATIONS TO SPIRIT. 297 was the originally and divinely intended method of ascension. Not until this has been exhibited twice, do we once see the ascension of a man who has passed through death, i. e., Jesus. And, at last, when the power of sin in the Church has ended forever, those who have fallen by death shall rise and ascend as Jesus did. But at least one generation shall exhibit that wonderful, beau- tiful method by which God, at the beginning, de- signed that men should enter their eternal and universal heritage. That last generation upon earth shall never taste of death. They shall sim- ply be changed, like patriarch and prophet. Then be caught up, and sweep away — like Enoch and Elijah. Now the promise God made to Abraham, is in- terpreted and explained by what the Spirit said through Daniel. The prophet gives further light upon the manner in which the spiritual seed of Abraham should be like the stars. Not in multi- tude alone, but in other things as well. "They that be wise shall shine as the brightness of the firmament," (i. e., the sun,) "and they that turn many to righteousness as the stars forever and ever." (Dan. 12; 3). That, in the promise to the Father of the Faithful, there was a profoundef meaning than appeared upon the surface, is now made clear. His seed are not only to be like the stars in the immensity of their multitude, but in the character — the splendour of it. They are to 298 THE UNIVERSE OUR FUTURE EMPIRE. shine as the stars. And the stars shine how? With incomparable brilliancy; for many of them are suns. They have different degrees of glory. They have far-ranging courses. They are not confined to any one spot; they flame throughout all known space. Allusion to their movement along mighty path- ways, has been made already, with reference to our own sun and planetary system. (See Chap. IX. 5). But now come fresh and advancing concep- tions. About these we again quote Professor Simon Newcomb. He says, "If I were asked what is the greatest fact that the intellect of man has ever brought to light, I would say it was this. Through all human history, nay, so far as we can discover, from the infancy of time, our solar sys- tem * * * has been flying through space toward the constellation Lyra, with a speed of which we have no example on earth. * * * One of the great- est problems of astronomy is, when and how did this journey begin, and when and how will it end? Before this question our science stands dumb. "Nothing can give us a better conception of the enormous distance of the stars than the reflection that notwithstanding the rapid motion, carrying us incessantly forward through all the ages that the human race has been on earth, ordinary obser- vation would fail to show any change in the ap- pearance of the constellation toward which we are travelling. From what we know of the distance FROM RELATIONS TO SPIRIT. 299 of Vega we have reason to suppose that our solar system will not reach the region in which that star is now situated until the end of a period ranging somewhere between half a million and a million of years from the present time. ***** "What is true of our sun and of Vega is true, so far as we know, of every star in the heavens. Each of these bodies is flying straight ahead through space like a ball shot out of a cannon, with a speed which in most cases is almost incon- ceivable. * * In the great majority of cases it ranges from five to thirty miles per second — fre- quently more than fifty miles. * * * * "The most natural thought to present itself is that the stars are describing vastly ex- tended orbits around some centre, as the planets are moving around the sun, and that the motions we see are simply the motions of these orbits. But the facts do not support this view. The most re- fined observations yet made do not show the slightest curvature in the path of any star. Every one seems to be going straight ahead on its own account, never swerving to the right or left. * * * What makes the case yet more difficult is that different stars move in different directions, with- out any seeming order, so that one motion seems to have no connection with another, unless in a few very rare cases." (Newcomb. Astronomy for Everybody, pp. 325-328). And we hold that the Prophet Daniel refers. 300 THE UNIVERSE OUR FUTURE EMPIRE. not merely to the splendour of their shining; but also to their other characteristics; their various grades of lustre and sublimity; their flight through immeasurable spaces, and the dispersion of their bright presence throughout the entire uni- verse. Thus the doctrine of the universality of man's future range, is taught in the Old Testament by figure, by implication, and by unequivocal state- ment. We now consider some utterances of the Holy Spirit in the New Testament. "For the promise that he should be heir of the world, was not to Abraham, and to his seed, through the law, but through the righteousness of faith." (Rom. 4; 13). We do not recognize that there was any promise to Abraham that he should inherit the world. He was to inherit the land of Canaan ; and, in his seed, were all the nations to be blessed. But we do not understand there was any special prom- ise to Abraham that he was to be heir of the world. The world is but a single iota in the great empire of God, of which Abraham is heir. His seed were to be in multitude like the stars — which are a radiant, ineffably glorious multitude, dis- persed throughout all known space. Now the Apostle Paul, showing that salvation is by faith, not by works, alludes to the promise God gave Abraham. And we think Tanchuma is correct in holding that the word "world" here FROM RELATIONS TO SPIRIT. 301 means the "heavens and the earth." For, in the text, the Greek word translated "world" is "cos- mos;" the term the Greeks used for the whole universe, animals, men, angels, the elements, earth, the sea, the heavens, all created things. Of this "cosmos" Abraham was heir. And this fur- ther shows the divine promise to Abraham that his seed should be as the "stars of heaven for mul- titude," had a profound meaning that they were to shine in glory throughout the universe as do the stars. Daniel had opened up the meaning of that prophecy about Abraham's seed, declaring that, at the resurrection, "they that be wise shall shine as the sun, and they that turn many to righteous- ness as the stars forever and ever." But the heav- enly hosts are radiant, glorious, ascendant every- where throughout God's illimitable domains. As the stars inherit the firmament, so Abraham's seed should inherit the boundless universe. And this figure in Daniel, Paul now confirms in Rom. 4; 13, where he speaks of God as having promised that Abraham should be heir of the cosmos, i. e., all creation. The same doctrine of the universality of the Christian's heritage appears in this same epistle, a few chapters further on. In Romans 8; 16, 17, we have the text already considered: The Spirit itself witnesseth with our spirit "that we are the children of God; and, if children, then heirs, heirs 802 THE UNIVERSE OUR FUTURE EMPIRE. of God, and joint heirs with Christ." Psalm 8 had spoken of the divine intention about man when the latter was originally created. It also had spoken prophetically of man redeemed. 5. "For thou hast made him a little lower than the angels," (R. V., "a little lower than God,") "and hast crowned him with glory and honour, 6. "Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet." By Christ we are enabled to recover and claim again our former prospects. And Romans 8; 16, alludes to our restored condition. But does any one suppose this kingdom of God of which we are heirs; this kingdom of Christ, of which we are co-heirs, includes only the things mentioned in the last verses of Psalm 8, "All sheep and oxen, yea, and the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the sea." As heirs of Deity, do we inherit only these things? Then we inherit no more than do the worshippers of Baal and Ash- taroth, of Osiris and Isis, of Jupiter and Juno, of Buddha and Brahm. The heathen inherit these things as much as we. Surely no one supposes this. The kingdom of God is all comprehensive. Of that all-embracing kingdom Christ is heir. But, to that same uni- versal empire, we have a similar claim as heirs of God, and as joint heirs with Christ. Like Christ, I FROM RELATIONS TO SPIRIT. 303 we are to inherit also "the heavens, the work of his fingers, the moon and the stars which he has or- dained." (Ps. 8; 3). Next turn to the last two verses of this same chapter, Rom. 8. "For I am persuaded that neither death, nor life," (i. e., the most extreme ranges of human experience,) "nor angels, nor principalities, nor powers," (i. e., nor all good spirits, nor all evil spirits,) "nor things present, nor things to come," (i. e., nor time nor eternity,) "nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." "Nor height, nor depth, nor any other creature." This latter phrase, "any other creature," surely includes "length and breadth." Then "nor height, nor depth, nor length nor breadth" shall be able to separate us from the love of God which is in Christ Jesus our Lord." But what is the significance of the words "height and depth ?" Do they refer to the heights of the mountains, the depths of the mines — great- est heights and depths we ordinarily know on earth? Such a meaning would be utterly puerile. "Height and depth," with or without "length and breadth," which the passage logically adds, mean the boundless ranges of space; from the zenith overhead, as far remote as human thought can reach; to the nadir beneath, equally far away. This language means more — even the dizzy distances 304 THE UNIVERSE OUR FUTURE EMPIRE. of unthinkable creation. And why are these men- tioned at all; save because we are to go out into them, and journey through them? As we have experience in life and death; of angels, principali- ties, and powers; things present and things to come; (i. e., time and eternity,) so of "height and depth;" (length and breadth) — the immeasurable kingdoms of space. But, however far-reaching our flight may be, these things cannot separate us from the love of God in Christ. We may go everywhither. But, wherever we go, there is the love of God in Christ. This we believe to be the meaning of this passage. This is one feature of the "glorious liberty of the children of God." (Rom. 8; 21). What the Spirit teaches through Paul in Rom- ans 8; he declares still more plainly, though in a little different way, through Paul in I. Corinthians; the book which contains the fullest development of the doctrine of the resurrection of the body, and its coming glory. "Therefore, let no man glory in men. For all things are yours f [Greek — the universe, the whole creation;] "whether Paul, or Apollos, or Cephas, or the zvorld," [Greek — cos- mos,] "or life, or death, or things present, or things to come; all are yours;; and ye are Christ's and Christ is God's." (I. Cor. 3; 21-23). "All things are yours, whether Paul, or Apollos, or Cephas." All spiritual truth, whether revealed through Paul, Apollos, Cephas, Peter, John, ox FROM RELATIONS TO SPIRIT. 305 any other appointed teacher — is yours, "Or the world." The cosmos, properly the entire crea- tion, including all material things; infinite space, with whatever it contains, is yours. "The universe is yours."* "Or life or death;" (same as in Romans 8, the most comprehensive experi- ences possible to human existence;) "or things present, or things to come;" (time and eternity;) "all are yours." In this passage is given twice the inspired declaration, "all things are yours," "all are yours" Then again the Spirit through Paul brings out the same idea in His teaching about different de- grees of glory at resurrection. (I. Cor. 15; 41-42). "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead." At the resurrection the saints have different degrees of glory. But those degrees are illustrated by com- parison with the most sublime and magnificent bodies in existence. Though the saints differ in glory, they differ as do the stars; all of which have incomparable grandeur and majesty, and move with tremendous flight. And, if the redeemed have such glories that they are to shine like the heavenly hosts, such character and dignity forbid the idea that they can possibly be "cribbed, cabined, and confined" in any one spot, or on any * Dr. Charles Hodge on this passage, In "Commentary on Cor- inthians." 306 THE UNIVERSE OUR FUTURE EMPIRE. one sphere. The spirit of the text precludes any such restriction. As the stars, in radiant sover- eignty, sweep and burn through the Hmitless king- doms of the empyrean, so shall the righteous rove and shine unspeakably glorious throughout God's universal empire. It all is theirs. But is there no exception to this seemingly all- inclusive language? The answer is found in He- brews 2. Here the inspired writer quotes Psalm 8, and interprets it. 5. "For unto the angels hath he not put in sub- jection the world to come, whereof we speak. [The Greek phrase here translated "world" alter- nates with the Greek phrase "all things," "uni- verse," and is equivalent to it.] 6. "But one in a certain place testified, saying, what is man that thou art mindful of him; or the son of man that thou visitest him? 7. "Thou madest him a little lower than the angels;" (marginal reading, "for a little while lower than the angels;") "thou crownedst him with glory and honour, and didst set him over the works of thy hands." The word "him" in v. 7, does not mean Christ. Because Christ was the Creator. The pronoun "him," in each clause of that verse, refers to one and the same person. But that person is not Christ. It is not Jesus. For the first clause, "thou madest him a little lower than the angels," is partly historic. It refers to the creation of our PROM RELATIONS TO SPIRIT. 307 first parents. And it was written in Psalm 8, a thousand years before Jesus was born. It refers to man. 8. "Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him." Here is an absolute, unqualified, universal af- firmation. This declares the divine purpose at creation, was that man should enjoy all the works of God's hands. But this statement is partly pro- phetic and future in sense. Because the next clause shows that it has not been fulfilled. "But now we see not yet all things put under him." And this again shows that the passage does not refer to Christ. Because all things had already been put under the feet of Christ. It does not refer to Jesus, because all things had already been put under the feet of Jesus. He is already "crowned with glory and honour." The expres- sion refers to man. But. now we see not yet man enjoying his imiversal heritage. He has not yet entered into possession of it. Therefore all things are to come into subjection under his feet later. 9. "But" (R. V.) "we behold him who hath been made a little lower than the angels," [that he might take the place of fallen man,] "even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God, 308 THE UNIVERSE OUR FUTURE EMPIRE. he should taste death for every man." [I. e., to bring fallen man to glory and honour.] Jesus has entered upon that universal heritage already. We shall enter upon it a little later. 10. "For it became him, for whom all all things,, and by whom are all things," [i. e., God,] in bringing many sons unto ^lory," [i. e., the glory which God himself has, and is to share with all his sons,] "to make the captain of their salvation perfect through sufferings. 11. "For both he that sanctifieth and they who are sanctified are all of one : for which cause he is not ashamed to call them brethren." "Are all of one," i. e., one family, one human nature, one glorified nature, one title, and one in- heritance. Christ and His disciples have like rights. They are heirs together. So He is not ashamed to recognize them as brethren, and as heirs of God. ^ The first utterance of this doctrine by David, the great progenitor of Christ, receives its final explanation in Hebrews, which presents Christ's priesthood, through which He saves fallen man, and restores him to his original estate. Thus what the Holy Spirit had affirmed through David, in Psalm 8; 6; the Spirit now authoritatively inter- prets through Paul in Hebrews 2; 7-8. Of this passage Dr. Charles Hodge remarks thus : "When David said God had put 'all things' under the feet of man, he probably little thought that 'all things' meant the whole universe." (Systematic FROM RELATIONS TO SPIRIT. 30S Theology. Vol. I, p. 165). But Paul declares that, in Ps. 8, the statement of what God had done for man — "Thou madest him to have dominion over the words of thy hands; thou hast put all things under his feet;" was unqualified and all- comprehensive. This doctrine is stated twice by Paul in I. Cor, 3; 21-23, ^s we have just seen. So now again it is twice declared by him in Hebrews 2. I. Posi- tively. "Thou hast put all things in subjection under his feet.'" II. Negatively. To the above statement, there is no exception. "For in that he put all in subjection under him, he left nothing that is not put under him." Thus, in what is proclaimed by the Holy Spirit alone, whose mission is to guide us into all truth; man's future heritage is declared to be absolutely universal. From it nothing is excluded. God's revelation by His Word is closed. Through all the study of the ages, there has not been much progress or increase in our knowledge of the way of life. The fundamental principles of faith, in spiritual things, remain the same. From the beginning, he meant the path toward Heaven to be luminous; that the wayfaring man might not err therein. It is through Jesus Christ, the same yesterday, to-day and forever. But there are some Hnes of truth in the Bible, which have not been sufficiently investigated and developed. In natural science, knowledge is still 310 THE UNIVERSE OUR FUTURE EMPIRE. progressing. God did not teach this so much by direct revelation. It was a thing upon which He meant that we should exercise our own powers. And by this science we get more light upon some things in God's word. As belief that the creative days were of twenty- four hours each, gave way to the enlarged concep- tion which made each day an age ; as the fancy that the sun revolved around the earth, vanished be- fore the truth that the entire solar system revolves around the sun; so the dream that our future life is limited to a local heaven, must yield to the more Scriptural and philosophical teaching that the local heaven, however overwhelming in its own glory, it still more ineffable as but the centre of God's boundless universe; all of which is to be the Christian's everlasting heritage. In that Holy City, the future life is suggested, indicated and ex- hibited, but not exhausted. The walls of the New Jerusalem define only the metropolis of that heav- enly country, but not its measure. As the 1030 stars known to Ptolemy in the mid- dle of the second century, were found to be only the advanced sentinels of hosts innumerable drawn out on the fields of night; so the apparent Bible teaching of a local heaven is found to be simply germinal. That city of God shall stand forever; its beauty glorious, ineffable, and divine. But its interest is unspeakably and forevermore enhanced; FROM RELATIONS TO SPIRIT. 311 as it is found to be the starting point of a universe corresponding to itself. The evidences of this are so colossal it is not easy even to recapitulate them. But God has be- stowed upon the glorified soul, whether with or without its glorified body, capacity for far-ranging celestial flight. And this argument alone would be enough. He has implanted in thoughtful human minds an almost universal desire to ex- plore His domains, from such motives as love for beauty, thirst for scientific lore, or longing to un- derstand and honour him. These aspirations were not given to be forever crushed. The Father's attitude toward us shows they will be gratified. His love guarantees this. It gives as it were Himself, His Son, His Spirit, His City, and His Universe. That He will make our herit- age all-embracing, is taught of Him both by plain and figurative language. With spiritual gifts will go material blessings also. His abode and ours are coterminous. But His house of "many mansions" is the universe. Without knowing His visible works, we cannot know Him. Hence we must study them, that the invisible things of the God- head may be better understood. It is for His in- terest, as well as ours, that we should explore His kingdom, so we may glorify Him more. Our everlasting instruction about Him must re- gard the whole creation. Our future enjoyment is to include "all things." We shall not be 312 THE UNIVERSE OUR FUTURE EMPIRE. forever tantalized by Incarceration on one lone orb, with only far-off views of His other innumer- able and stupendous masterpieces. We shall see, not only His foot-stool and His throne, but also His empire. In their future glorification, the saints themselves shall be like stars and suns, and sweep with ineffable splendour through the firma- ment. He has promised us absolute and unre- stricted title to "a// things" — tJic entire universe. From Christ's attitude toward us, follow like conclusions. Such love as gave His life, must ex- hibit to us His material possessions. Mere af- fection for us as friends would do this; and He has unlimited power to manifest that affection. There are still closer relations to Him than friend- ship brings. He owns creation; and it is for His family — because each saint is His "brother and sister and mother." He is heir of all things, but we are joint-heirs with Him. There is a con- jugal claim. He is the bridegroom, we are the bride — "one flesh" with Him. And His bride the Church must share His infinite estate. There is an organic union — He is the head, and we are the members. But He is head over "all things to the Church," ruling all things for the best interests of the Church, and that He may throw open wide the cosmos to all members of His mystic body. God loved Christ enough to give Him the universe. But as God loved Christ, so Christ loves us. FROM RELATIONS TO SPIRIT. 313 There is the profoundest union of which we can possibly conceive. As Christ is one with God, so the saints are one with Christ, We are to see His glory. But it overflows creation. Hence we must have universal range. We are to be where He is. But His divine nature is everywhere, and His human nature may go anywhere. Therefore we may go everywhither. We are to "have life, and to have it more abundantly." But this must be developed through study of all things, material as well as spiritual. We are to share His glory. But this includes enjoyment of all things, physical, as well as intellectual and moral. And He has promised participation in His sovereignty. We are to sit with Him in His throne. From the Spirit's attitude toward believers, like lessons follow. They are taught in statements profound, varied, and unequivocal. He says all things are working for our good. That in- cludes all stars and suns. Yea, all things are literally ours. There is to be a new holy earth, and new holy heavens, wherein righteous beings dwell. He is to teach us "all truth." But that includes whatever is found in boundless space, throughout past and future eternities of duration. So part of His reference library must be the cos- mos. He declares that under our feet shall be put all things, and nothing is excepted. The overwhelming conception is taught by Father, Son and Spirit. It is presented through 314 THE UNIVERSE OUR FUTURE EMPIRE. patriarch, priest, lawgiver, seer, king, reformer, and apostle. It appears in history, in prophecy, in psalm, in gospel, in epistle, and in apocalypse. It is affirmed by most direct, unqualified, all-embrac- ing and grandly universal utterances; also brought out by many implications. It runs through the Bible from Genesis to Revelation. In numerous passages of Scripture, interpreters hitherto have not dared to give God's Word the full meaning, the infinite significance which that Word was intended by the Holy Spirit to impart. But the Church is gradually coming to appreciate more fully the greatness of its heritage. Among the future events foretold by the prophecies of Scripture, there are few other things so plainly developed as this, that the entire universe is to be our possession. Than the predictions which present this truth, no more unmistakable and un- qualified prophecies are given by the Deity. Criticism may be made upon the method of stating, arranging, and combining some of the above arguments, but the aggregate of proof which they contain, can by no possibility be set aside. As the handful of prismatic jewels in a kaleidoscope may take many relative positions, each developing some new beauty, so these Bibli- cal teachings may be combined in many ways: each possessing its peculiar interest. As, in study- ing the heavens, it is difficult to decide where to concentrate one's attention; so about these great FROM RELATIONS TO SPIRIT. 316 texts, it is hard to tell which ones most to em- phasize. It seems impossible to find any one method of presentation, which combines all excel- lences. But the consentient meaning of these state- ments of Scripture cannot be misunderstood. In brief, it is this : The Father has promised to give us all things, as He gave them to the Son. The Son has promised that we shall reign over all things, as He does Himself. The Holy Spirit is to expound to us all things, with instruction all-comprehensive. And He declares to us, ''all things are yours" Regarding our relations to each and every Per- son of the Trinity, without reference to the other two, the Scriptures contain enough to make it en- tirely clear that we are to enjoy these universal possessions. The statements about each Person of the Godhead, taken solely by themselves, are like organ music whose fundamental motive can- not be mistaken. But, taken together, these in^ spired statements about what is to be done by God, by Christ, and by the Holy Spirit, accord like choral antiphonies, sung by celestial choirs. And their refrain is this — that our inheritance is to be all-inclusive and everlasting. The universe is to be ours forever. Unmistakably, repetitiously aiifirmed; inter- woven with the entire texture of the Word, is this great dominant idea, that the saints are to inherit 316 THE UNIVERSE OUR FUTURE EMPIRE. all the boundless empires of the Deity. The rock- cut sanctuaries of Hindustan, the majestic glories of the Parthenon, shall one day disappear. Of Karnak's Columned Hall, pylons and pillars must crumble back to dust. The religions which these shrines honoured, shall be only memories. But this supreme, o'er-arching Temple of Uni- versal Truth; uplifted with sculptured frieze, and pediment, and mighty dome, within which burns forever the Shekinah fire, speaking of God's pres- ence and the eternal sacrifice — inviting all men to come and worship and rejoice; upon whose front in blazing letters shines the promise that our fu- ture heritage shall be all-comprehensive; — this colossal fabric must seem only sounder, stronger, and more resplendent with the lapse of time. For it is built on the fundamental teachings of Father, Son, and Spirit; which stand imperishable forever. This doctrine lay buried in the bosom of pro- found passages of unfathomed meaning. Though, for a season, they were overlooked; these prophe- cies were no more obscure than many others which subsequently grew luminous. They are the most unqualified in the Bible. Free and unre- stricted, they refuse to bear any fetters of limita- tion. Mighty universals, they cannot be evaded by any interpretation which would make them merely fractional. They never can be satisfied with what is found in any city, or on any sphere, even though it be paradise. FROM RELATIONS TO SPIRIT. 317 In the presence of these great texts, whose depths are soundless, whose scope is measureless, and whose heights no human intellect can scale; any theory that we are to be confined in a single world, no matter where or what it is, must forever be abandoned. We are not to be merely citizens of the New Jerusalem, but also of the universe. The question whether the future site of the New Jerusalem may not be upon earth purified, has al- ready been discussed. And we have argued that city never will be transferred from its present dis- tant location to this — one of the least important among the planets. The question of that locality was always com- paratively unimportant. The difficulty was, not to determine where Heaven might be, but where it might not be. There were millions and millions of luminous worlds, upon any one of which it might have its place. And the matter of locality is now much less important, since the saints are to go everywhere. If Heaven is to remain where it is at present, still the saints may come back to earth. If the celestial city is to be on earth, still saints may visit the sphere on which Heaven was situated in the past. These predictions about our future home include the Holy City, wherever it may be; then billow away beyond it, far as do the domains of Deity. Heaven is but the capital of the empires of GocJ. From that metropolis, and 318 THE UNIVERSE OUR FUTURE EMPIRE. throughout all His realms, saints may journey everywhither. Heaven may be the holiest of holies. But the entire creation will be a holy place. "We look for new heavens and a new earth, wherein dwell- eth righteousness;" i. e., a purified universe, throughout which the righteous dwell. (See Chap. XI.; ii, Third.) Both the earth and the heavens, forever their abode. Save only the re- gion of the lost, there is no portion of the universe in which they may not be at home. That cosmos is a paradise. Why is there, in the Book of Revelation, rela- tively little about these material features of our future blessedness, while there is so much about its spiritual elements; also about praise, adoration of the Deity, and worshipping in His presence? 1. Because both the material and the merely intellectual are forever outweighed by the spiritual. 2. Because without that spirit which worships and adores, that truest consecration, we never can enjoy this universal heritage at all. Without sanctity of soul, we cannot see God. Without holiness of heart, we cannot explore His works. That must precede the power of celestial flight. 3. Again the Creator is greater than creation. And the end of our study of the wonders He has made, throughout His immeasurable empires, is to bring us back to worship with higher rapture, FROM RELATIONS TO SPIRIT. 319 with more ecstatic praise, the bright sun-clad Father and the star-crowned Son. For them the hosts of Heaven, both spiritual and material, hon- our forevermore. It seems to have been the divine intention that the doctrine of the comprehensiveness of the saint's inheritance, and the universality of his range in the future life, should not be grasped by the early Church; but should come out later. Discovery of the magnitude and majesty of God's infinite domain, has for cycles been pro- gressing. The Bible did not reveal or even sug- gest the extent of the universe. Men were left to ascertain something of it, and long to journey through it. But now astronomy has disclosed to us more of the external cosmos, which is beyond conception. The squadrons of constellations march and countermarch far as science can ex- plore. And it is reasonable to search those pas- sages of Scripture, conceded to be of unknown breadth and depth, to see if there are in them meanings unsuspected hitherto, which take fitting cognizance of the now universally accepted revela- tions of God's works. The Bible was written in ordinary language, to be understood by ordinary men. But that language was inspired. It accords with all geology has discovered. Does it also ex- pand to take in the revelations of astronomy? Yes. Now it is found the Bible plainly teaches that man, with his glorified body, shall have the 320 THE UNIVERSE OUR FUTURE EMPIRE. whole unspanned creation in which to make his journeyings. The child of God shall be permitted to explore his Father's empire, and enjoy it. As- tronomy, by ineffably magnificent interpretation of Scripture, has given boundless enlargement to our conception of the future life. But the development of this doctrine was pro- gressive in the Bible itself. In the Old Testa- ment was the germ. In the New Testament is the efflorescence. And, though these things were very unmistakably taught, it was in such a way they would not be fully understood by the Church until the proper time had come. Still, if Kepler spent so many years in learning a few facts about planetary laws, and if our other interpretations of nature have been in some respects so slow, is it strange that, in the kingdom of grace and revela- tion we have moved but gradually in comprehend- ing some of the profound doctrines of the Word? This principle was not proclaimed in a way to at- tract attention at first. It was hidden in ranges of truth that were like the great mountains; full of silver and gold, but waiting to be mined. It lay buried in the depths of texts which were profound enough before this doctrine was discovered, but which, with it, are unfathomable. In the Arabian tale is the wonderful pavilion, which could be packed in a nutshell, yet opened to cover an en- tire army. But many of these passages of Scrip- ture are far more wonderful, Equally compact. FROM RELATIONS TO SPIRIT. 321 they expand to include all the starry squadrons of the firmament. And, when, at last, this idea of the universality of man's inheritance is unfolded, it is found to be bulwarked with colossal proof, established upon the iron and the rock of an im- pregnable foundation. God's Word and His Works are companion volumes of a stupendous apocalypse. When His Works are discovered to af!irm an infinite universe, His Word is found to be harmonious with them, and to claim that en- tire cosmos for the children of the King. Yea, though the universe should change, no question ever could arise upon our title to it. For, through all its changes, the creation is to be for- ever ours. Men read the first pages of the Bible, and thought they had read aright. But geology was God's commentary upon Genesis. His science written on the rocks, was unmistakable as was His law, upon its tables of stone. Then the Rocks lifted up their voices, and to the Church they said, "Read again, and read in the light we show." So men read the last pages of the Bible, and thought they had read aright. But now two hun- dred millions of stars and suns pour their bright beams upon the Word. And they say, "Read again, and read in the light we shed." And, in their dazzling radiance, we behold things which before we did not see. For the flaming worlds are God's expositors of the promise that His chil- 322 THE UNIVERSE OUR FUTURE EMPIRE. dred shall inherit all things." In Joseph's prophetic dream, sun, moon, and eleven stars, made obeisance unto him. (Gen. 37; 9). But, in our coming open vision, all stars, all suns, and all constellations, shall make obeisance unto us. Thus wrote Augustine, "I looked upon the starry hosts, and said unto them, 'Tell me some- thing about Him.' " They answered with a great voice, "He made us !" We look upon more worlds than Augustine e'er saw or dreamed, and we re- echo, "Tell us something more of Him." They turn their faces full upon us and reply, "He made us to be yours forever. All things are yours." Great though the Church has justly deemed God's promises about the future, it has never be- gun to appreciate the splendours of those prom- ises regarding physical and material things. We shall know the pathways among the stars. These more familiar to us than the streets of any earthly city, for they are the thoroughfares of our eternal home. Whatever there is east, west, north, or in the chambers of the south, in the depths be- neath, or in the heights above, we shall behold it. God's Word is an inspired revelation of His mind to us in our present state. It is the plainest and the best. And what more overwhelming ideas does it unfold than those connected with this con- ception of the universality of the Christian's com- ing heritage? But earth is another inspired vol- ume, when we learn to interpret it aright. And, FROM RELATIONS TO SPIRIT. 323 in the life to be, as we realize how much our in- heritance involves, each of the uncounted spheres may prove an inspired revelation, and through these new light may break forth from the mind of God. The entire universe is ours. We shall reign over it. We shall have the right to explore it, to investigate it, and divine help to understand it. The testimony of the Bible is varied, repetitious, conclusive, and emphatic. Every ransomed spirit shall have those boundless realms for his posses- sion, in which to make his abode, to study and en- joy the works of God, and to adore Him forever- more. For Scripture has taught, with unmistakable ut- terance, this idea that the Christian is adopted into the royal family of the Father, Son, and Holy Spirit, and shall own the infinite creation. This is man's home — the family estate, wherein God and His children shall forever dwell. God ! The whole earth full of Him. God ! The whole universe overflowing with His presence. God in the past, God in the present, God in the boundless ages of the future! And man — God's beloved child; ranging with filial confidence and affection throughout the ineffable empire God has made. Saying where'er He goes, "I am in my Father's house. Wherever God is, there is home. Whatever I behold, is mine." 324 THE UNIVERSE OUR FUTURE EMPIRE. Does this conception overwhelm? Before it does the spirit faint? Does it suggest thoughts too great for us to think, feeHngs too deep for us to feel? But it cannot be set aside. It is the pro- foundest teaching of THE WORD. I CHAPTER XIII SOME DEDUCTIONS FROM THE FOREGOING DOC- TRINE According to the conception at present enter- tained by many, the future Hfe, though everlast- ing, is comparatively restricted in the scope al- lowed to the glorified body. But, according to the true Biblical teaching, that life becomes infi- nite both in duration and in range. I. Shall the saints inherit the earth ? Yes. Also the moon, the sun, the planets, all stars, and all constellations. Therefore every child of God, as he looks out upon the fields of night, may rightly say, "I shall one day stand among the clusters of the Pleiades; from a near viewpoint I shall behold the orbs that gird Orion, and shall survey Arcturus with his Sons. I shall not only see these things, but pos- sess them, reign over them, and enjoy them. Heaven may be a sanctuary, the temple of the universe, in which we shall especially worship God, 325 326 THE UNIVERSE OUR FUTURE EMPIRE. and meet with one another. But our abode is the limitless creation. We have already gathered tremendous assist- ance from astronomy. But a momentary further allusion to it will, with progressive thought, en- large still farther our aspiration. And who can grasp such ideas? All around the solar system for an unthinkable distance are abysses of space that are entirely void. Says Professor Simon New- comb,* "If we could fly across the whole breadth of our system, we should not be able to see that we were any nearer the stars in front of us, nor would the constellations look in any way different from what they do from our earth. An astrono- mer armed with the finest instruments would be able to detect a change only by the most exact observations, and then only in the case of the nearer stars. "A conception of the respective magnitudes and distances of the heavenly bodies, * * * may be gained by supposing us to look at a little model of it. Let us imagine that, in this model of the universe, the earth on which we dwell is repre- sented by a grain of mustard seed. The moon will then be a particle about one-fourth the diam- eter of the grain, placed at a distance of an inch from the earth. The sun will be represented by a large apple, placed at a distance of forty feet. Other planets, ranging in size from an invisible 'Astronomy for Everybody," pages 7-8. DEDUCTIONS FROM FOREGOING FACTS. 327 particle to a pea, must be imagined at distances from the sun varying from ten feet to a quarter of a mile. We must then imagine all these little ob- jects to be slowly moving around the sun at their respective distances, in times varying from three months to i6o years. As the mustard seed per- forms its revolution in the course of a year we must imagine the moon to accompany it, making a revolution around it every month. "On this scale a plan of the whole solar system can be laid down in a field half a mile square. Out- side of this field we should find a tract broader than the whole continent of America without a visible object in it unless perhaps comets scat- tered around its border. Far beyond the limits of the American continent we should find the near- est star, which, like our sun, might be represented by a large apple. At still greater distances, in every direction, would be other stars, but, in the general average, they would be separated from each other as widely as the nearest star is from the sun. A region of the little model as large as the whole earth might contain only two or three stars. "We see from this how, in a flight through the universe, like the one we have imagined, we might overlook such an insignificant little body as our earth even if we made a careful search for it. We should be like a person flying through the Mis- sissippi Valley, looking for a grain of mustard S28 THE UNIVERSE OUR FUTURE EMPIRE;. seed which he knew was hidden somewhere on the American continent. Even the bright shining apple representing the sun might be overlooked unless we happened to pass quite near it." And we must not forget that among the shining spheres, are multitudes of others now opaque and dark, because their fires are quenched. Of many of those worlds the remoteness from us is so inconceivable, it was necessary to invent a new unit of measurement to describe it. Light fhes with such velocity that, in a single second, it would go more than seven times around our globe. And the distance that light would traverse in an entire year, is now employed as the unit of dis- tance for expressing interstellar space. This unit is sometimes called a "light-year." The nearest fixed star is Alpha Centauri — 275,000 times as far distant as the sun. Light from that star takes four years to reach us. Many of the fainter stars are more than a thousand times as distant as Alpha Centauri. The light by which their presence is now revealed to us has required nearly the whole period of human history to make its journey. Vega's beams require twenty years to find the earth. "But that star would be visible 1,000 times as far away. It is not then an un- reasonable assumption that the light which reaches us from the extreme limits of the visible universe, has been winging its silent flight for twice ten thousand years."* • "Our Celestial Home." P. 37. J. G. Porter, A. M. DEDtJCTIONS FROM FOREGOING FACTS. 329 Then those other worlds so remote that, by merely looking through a telescope, we never can discern them. For only after the faint ray through the instrument has long fallen upon a photo- graphic plate does it produce that tiny point which indicates the existence of a star. At the Louisiana Purchase Exposition, in the Harvard College Astronomical Exhibit, was a photograph of a portion of the empyrean. The area of the firmament covered by the picture was about seven degrees by six. The plate itself was about seven- teen inches by fifteen. But it was estimated that this represented about 400,000 stars. And the great mass of those orbs which stud the heavens at night, are suns. Thus scattered through the ether sea, fathomless, shoreless, are the millions, millions, hundreds of millions of celestial worlds. Our sun is only a typical star. Many other stars are far larger than our sun. And many in resplendence far exceed our King of Day. Says the authority whom we last quoted : "Mere size" is not "the only element of grandeur which we may attribute to the system attendant upon Sirius. The light with which he floods his circling planets is fifty times as brilliant as that which our own sun emits." (a) "Many stars are thou- sands of times as bright as the sun." (b) Of Cano- pus, which to our eyes does not appear so brilliant as Sirius, Professor Newcomb says, "In all Hkeli- (a) "Our Celestial Home." p. 56. (b) "The Americana." Vol. XIV. Article, Stars. 330 THE UNIVERSE OUR FUTURE EMPIRE. hood, it is more than 10,000 times as bright as the sun. A planet as near to it as we are to the sun would become red hot under its radiation." (c) So, when we consider the atmospheres about those great orbs, the brightest days we ever be- hold must be surpassed by their days as much as midnight is eclipsed by noon. And this may sug- gest the ineffable splendour that reigns forever through some of those far-distant constellations. But now comes in another element — the differ- ent colours of the light from these worlds and galaxies so far away. We naturally assume that all cosmic light is the same as that about ourselves. But throughout the universe shine orbs and systems whose light is of innumerable hues. The white stars and suns are many. Some white tinged with yellow. Of some the white Hght has a bluish gleam, like that of polished steel. There are stars in shades of pure yellow, like Pollux and Capella. Others in various greens. Others in blues, like Sirius and Vega. Others in reds, like Arcturus and Antares. There are many shades of red, described by the observers as reddish, brick-red, deep-red, orange, garnet, carmine. Others are "brown-red" and "copper- red." Another, "maroon-red, the most intense blood-red." This last the language of Sir John Herschel. Another is "intensely scarlet." Others are ruby and crimson. One is Uke a "drop of (c) "The stars." p. 192. DEDUCTIONS FROM FOREGOING FACTS. 331 blood on a black field." Then, out of the dark- ness of space, another glows like a living coal. About these exquisite colours of the stellar light, one astronomer writes thus: "Nature is in- exhaustible in her display among them of har- monies, contrasts, and delicate gradations of hue. They not only vividly sparkle in green and gold, azure and crimson, but shine in sober radiance of fawn and olive, lilac, deep purple, and ashen gray. Chalcedony, aquamarine, chrysohte, agate, and onyx have counterparts in the heavens as well as rubies and emeralds, sards, sapphires, and topazes. These beautiful tints do not occur at random. We can partially discern some 'law of order' govern- ing their development; but empirically as yet, and without any true insight into its cause." (a) Sometimes there are double stars — which may be two suns in a single system. These coupled worlds appear by thousands. When known to be in orbital movement around each other, or around a common centre, they are called "binary stars." The couples may be both alike in hue. And sometimes both are white. But the Herschels dis- covered a great number that are exquisitely tinted. Sometimes both are blue. Sometimes both are reddish-yellow. Sometimes the two companion worlds are dissimilar in colour. Here are two which show like burnished discs of copper and silver respectively, under strong illumination. (a) "The System of Stars." p. 155. A. M. Gierke. S32 THE UNIVERSE OUR FUTURE EMPIRE. There are bright white spheres with smaller blue ones sweeping onward by their sides — white with indigo attendants, white with amethystine mates, white worlds with lilac wedded. There are many beautifully coloured stars in mutual revolution. Yonder a pair in green — one sea-green, the other emerald. In the next — one orange, the other lilac. Now two — one prim- rose, the other cowslip. Here one chrome-yel- low, and its mate sea-water blue. There twin worlds — one orange and one purple. Another couplet — yellow and rose. Another — gold and azure. Next two — pale yellow and fawn. Next — apple-green and cherry-red. Here two orbs — one yellow topaz, other aquacoelestis blue. Then a pair — light-rose and dusky red. Then twins — in copper and blue. There two — yellow and pale emerald. Now two — lilac and sea-green. Thus, not only in size and splendour, but in the tints and colours of their radiance, "one star differeth from another star in glory." Sometimes, with the lapse of years, stars change their colours, and run through various hues. Next consider. To beings in those far-off realms, our sun would seem like a tiny point of fire, flashing upon his system his own light. But different-coloured suns pour each through his kingdom a light of the same hue with his own. So now we can interpret the fuller meaning of this effulgence from those far-off worlds. Here is a DEDUCTIONS FROM FOREGOING FACTS. 333 lilac star. Upon our approach, it looms up as a vast sun, which sends forth oceans of lilac-coloured light. And all the inferior globes about it, have atmospheres of those delicate lilac hues. Far beyond it is a point of emerald. But it is a mighty central orb. And the tributary planets in his entourage move in an atmosphere like that of the sovereign whom they obey — an emerald ether sea. In another far-distant quarter of the firma- ment sparkles a speck of yellow. It is a colossal monarch — molten gold. And the galaxy of sub- ordinate worlds that do him homage bask forever in the golden radiance of their Master's smile. There an imperial sun of blue. With leashes of gravitation he holds in course his clusters of attendant stars. And the light whose living sap- phire tides sweep round them, is that of the great inexhaustible central fountain from which they incessant flow. Next, through the portals of the dawn, resplendent mounts a scarlet sun. He rules the whole horizon. The planets and satellites that surround him with their orbits, know only days of his own richly-tinted light. And the dwellers on them would never have a hint of any others, save as they beheld the flush of different coloured worlds like twinkling star-specks far remote. Now, in another portion of the empyrean, through the opening gate-ways of the east, ma- jestic rises a stupendous sphere — arrayed in royal purple. Out across unthinkable vistas of space, 334 THE UNIVERSE OUR FUTURE EMPIRE. which his beams must take centuries to traverse, he sends his purple-coloured fire. He "is as a bridegroom coming out of his chamber, and re- joiceth as a strong man to run a race. His going- forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof." Around him wheel forever his retinues of planets, with their attendant moons. They too are robed in purple, and rejoice in his regal presence. We have given merely some general concep- tions. Now consider upon our own little earth the everlasting changes, combinations, and won- derful efifects of colour over sea, and crag, and cloud, and sky; proceeding from generation to generation, forevermore evolving and forever new. And remember there must be correspond- ing phenomena progressing forever upon count- less other spheres amid these ineffable constella- tions. Now before us twin suns — one orange and one green, as centres of one system shine. And, as we are enveloped alternately in darkness and in light, so the clustering worlds around them are bathed in an atmosphere at one time orange, at an- other green. Then, whichever way we turn, are other pairs of divers-coloured suns, which alter- nately shed each its characteristic light upon the revolving orbs about them. We will not speak of the groups which number more than two — DEDUCTIONS FROM FOREGOING FACTS. 335 triple, quadruple, even sextuple spheres — all linked together; and flashing their beams upon their tributary worlds. So, through heavenfuls of iridescent stars and suns, single, double, or mul- tiple; some without companions, some with at- tendant trains; there go on to everlasting the in- exhaustible, indescribable, ever-varying displays of rainbow-coloured radiance which the beauty- loving God hath wrought for the pleasure of Him- self and of His offspring. But this is our domain. Whatever flowers bloom, birds sing, Hving creatures move, forests wave, tides dash hither and yon; mountains climb skyward, clouds glow in beauty, spirits flash with intelligence or thrill with emotion, on those far- distant orbs; we are to behold and to enjoy them. We have sketched this sublime truth but in skeleton. Far as a surveyor's penciled outline map fails of giving in detail the abundance and variety of the products of a continent, so far does our presentation fall short of this great reality. We cannot define or suggest the wealth and infinity of the riches that are hidden in it. What we have written is no more comprehensive of this subject, than a babe's first glance at the starry heavens is exhaustive of what is to be learned there. When a new orb is discovered, it means but a new province of our empire, which sweeps north, south, east, west, beneath, and above. It is not within the present power of human thought to 336 THE UNIVERSE OUR FUTURE EMPIRE. traverse the expanse opening before us in every direction th roughout that empire — our infinite Fatherland — the unending abode of God and of His loved ones. Here sweeps away a boundless field. No dream of classical or oriental religion compares with this stupendous Scriptural truth. The future changes in the universe, which are predicted by the Bible, suggest the infinite potentialities of a new crea- tion, and still further displays of the divine re- sources in material things. All efiforts of imagina- tion seem as nothing beside these possibilities in- effable. The patient scholar may develop such a subject as "Our Country," but never "our cos- mos." It is beyond the most exalted flights of the human intellect to anticipate, even with ap- proximate exhaustiveness, what God is to reveal to us in the universe of the future. If He can weave such plots and counterplots upon a little globe like this, within the few years of a single life-time; what dramatic developments may come, under His inexhaustible providence, when the stage is the universe, and the glorious ro- mance goes on forever; as confessedly the most finished product of divine wisdom and imagina- tion ! Prospects of unutterable sublimity ! Immeas- urable in their fullness, suggestiveness, unending variety of unfolding and application ! They are to be studied with delight throughout eternity. The truths which the Bible develops upon these DEDUCTIONS FROM FOREGOING FACTS. 337 subjects are so colossal that to present the con- clusions from them is beyond human power. And the effort forever must seem weak. Yet, under this head of deductions, a few points should be noted. For II. All divine truth must be self-consistent. And the mighty principles we have been discussing must accord with all other great doctrines of the Bible. We do not seek to present a comprehensive and symmetrical survey of all that enters into the future life. We do not specially try to develop the spiritual features of that coming life. We ac- cept and assume what the Evangelical Church believes about these matters. We have aimed thus far to investigate, in addition thereto, the physical and material powers, privileges and pros- pects which the Bible and science reveal as con- nected with the spiritual. These physical and material features are not an- tagonistic to the spiritual, but accordant with them; not independent of them, but integral with them: as vitally important elements of the Chris- tian's future destiny. And with what other fun- damental Bible truth does not the doctrine of the comprehensiveness of our future heritage har- monize? 338 THE UNIVERSE OUR FUTURE EMPIRE. We note some of these more spiritual principles as we proceed. The doctrine of the universality of man's future inheritance magnifies the greatness of the divine love and purposes for lis. It enlarges our ideas of the Father's heart. From eternity how vast His plans for us ! In the beginning He created man for such a future. How much more overwhelming seem His purposes for our redemption, now we are so fallen! Yet the second time, He offers us that future. What in- effable significance this conception gives to the love of God ! The Son, from the first, desired to bring us to such enjoyments. Then, for creatures so unwor- thy, He was willing to be sacrificed and slain; that with us He yet might share His so great a king- dom. How it exalts the grace of Christ ! The Holy Spirit from everlasting planned for this. And he still longs to regenerate, reform and refine us for such a destiny, and interpret it to us forever. How wonderful His compassion ! What more could Father, Son, and Spirit do? A man looks into his own sinful soul, and upon his sinful life. And he cannot believe the Divine Being is ready to love such a creature as himself. Nor is there in him anything that is morally worthy of such love. That infinite affection springs, not from anything in us, but from the DEDUCTIONS FROM FOREGOING FACTS. 339 nature of God Himself. It is not that we are worthy to be loved, but He is willing to love us. Not that we are meritorious, but He is merciful. Not that we deserve it, but He delights to do it. Not that we are lovable, but always that He is loving. As from their very constitution those vast lumi- naries upon which we have been gazing, send forth their light and warmth; so these fall upon every one who may come within their range, not from anything in him, but because it is the nature of such suns to pour out such glowing heat and in- numerable hues of splendour, iridescent — beauti- ful : so it is the nature of the Three Great Persons in the God-head to send out their love, with all its innumerable and ineffable benedictions. It seeks us, calls us, yearns over us, woos us, would win us, and bless us forever; unless we repel it, and for- ever force it back. It longs to give unto us, in addition to all the spiritual blessings, too many to be mentioned here, enjoyment of the universe throughout eternity. How great the sin of him who shall wilfully refuse such salvation, offered in such a way ! In the Bible, the doctrine which is the darkest, the most appalling ever contemplated by the hu- man mind, is that of everlasting punishment. Some have rebelled, because for the Devil and 240 THE UNIVERSE OUR FUTURE EMPIRE. his angels there is no possibiHty of repentance in this world or the other, and because for adults dying out of Christ, there is no hope. From the standpoint of our petty human wis- dom, we would be glad if the Bible taught the doctrine of the annihilation of the wicked; or con- ditional immortality, namely, that only those who are redeemed by Christ shall inherit eternal life; and all others shall cease to be. But the Scrip- tures contain no such doctrine. They teach eter- nal punishment. And, from this fearful fact, there is no escape. What theologian has not gone through the Holy Oracles, secretly hoping to find some method of sound interpretation by which he might avoid be- lief in the everlasting misery of the lost; might root out of the Bible the doctrine of unending punishment? But all such efforts fail. If we re- move from the Bible the doctrine of everlasting wrath, we are by inexorable logic bound to give up also the doctrine of the unending blessedness of the redeemed, and the eternal duration of the Godhead. For all rest on one and the same basis. We are inevitably driven back to the position of the great Andover exegete a generation ago. "If the Scriptures have not asserted the endless pun- ishment of the wicked, neither have they asserted the endless happiness of the righteous, nor the endless glory and existence of the Godhead. The DEDUCTIONS FROM FOREGOING FACTS. 341 one is equally certain with the other."* There are but two alternatives, namely, to sink under the power of the endless death, or rise in the power of the endless life. As, in imagination, we stand by the abode of the lost, and try, however faintly, to picture their everlasting fate, the theme fills us with unutterable horror. It is the most awful prospect that ever crushed and overwhelmed the human mind. But, in this doctrine of the universality of the heritage of the sons of God, we have found a prin- ciple which throws light upon the terrible, yet Biblical doctrine of eternal death. It brings this fearful feature of the divine administration into luminous accord with the unalterable, ineffable wisdom and justice of God, and makes it more harmonious with our own ideas of justice. Satan and his angels, knowing that they had before them such prospects as we have described — of enjoying all the universe forever, deliberately cast those privileges away. They would have overthrown God Himself. They forever contend against Him and His angels. Since Adam walked in Eden, they have done everything in their power to deprive every human being of these ineffable prospects and possessions, and to bring upon him everlasting ruin. Upon every holy angel they would bring ruin. Would dethrone, destroy the Deity. Theirs is the highest conceivable type of * Mosea Stuart, "Future Punishment," page 82. 342 THE UNIVERSE OUR FUTURE EMPIRE. sin. It fittingly receives such punishment. There IS no occasion for sentimeritaHty over Satan and the fallen angels. But when man, not realizing the greatness of the divine love and plans for him, sinned against God, and fell, God made provision to offer him salvation, and give him another chance. It may be said, "Yes. But some men are never told of re- demption. It is never possible for them to learn about it." Very good. We have seen the Bible indicates they are to be judged by what light they had. But, if sinful man, having before him such privi- leges and possibilities, all as the free gift of God, is willing deliberately to reject them, and re-- pudiate the love that offers them, it seems more consonant even with our narrow human judgment, that he should meet the fate which divine judg- ment has appointed. Our growing knowledge of God's purposes makes His most terrible retribu- tions seem more accordant even with our own sense of justice. This doctrine of the coming increase of man's faculties and of his future range throughout the universe, further explains why God has set such value on a human soul. Because that soul, made in God's own image, has such latent power, such infinite possibilities, and such eternal prospects. Because His child DEDUCTIONS FROM FOREGOING FACTS. 343 may be so glorious, that child is unspeakably precious to Him. Paul says (Heb. 2; 7), "Thou madest him" (man) "a little lower than the angels." Or, according to an alternative reading, "Thou madest him a little while lower than the angels." But, by and by, the angels shall stand below man. "Know ye not that we shall judge angels?" (I. Cor. 6; 3). "Unto the angels hath he not put In subjection the world to come, whereof we speak." (Heb. 2; 6). The future powers of the saints shall be like those of Jesus, and shall in splendour surpass those of any other finite beings in the universe. Consistently, therefore, does God set such high value on human souls. He calls those who fear Him "a peculiar treasure." (Ex. 19; 5). "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels." (Mai. 3; 17). Consider how the preceding truths bear upon the doctrine of election. We hold that sound interpretation of the Bible must result in acceptance of this doctrine. And, in some form, it is virtually accepted throughout the Evangelical Church. For that Church be- lieves that all who die in infancy are saved. But, since these cannot voluntarily accept Christ, there must be an electing decree that the blood of Christ shall save them. More than one-half of the S44 THE UNIVERSE OUR FUTURE EMPIRE. human race are redeemed under this one clause of those who depart in infancy. But there is an election among adults also. For instance, take the man Jesus. We must hold, with Calvin, that Jesus was an elect soul. About the certainty of His salvation, there never was any question. Before His birth, it was divinely de- creed that He would be saved. From the begin- ning, He was foreordained to everlasting life. Remember God's words to Jeremiah (Chap, i; 5), "Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a prophet unto the nations." Gabriel said John should "be filled with the Holy Ghost, even from his mother's womb." (Luke i; 15). Note the lan- guage of Paul, who says, God "separated me from my mother's womb, and called me by his grace." (Gal. i; 15). Such expressions imply that these inspired teachers were predestined to salvation be- fore ever they were born. But other men, in every generation, are foreordained and called in exactly the same way, to be religious teachers, or play other parts in the Christian church. And multitudes of others are foreordained to salvation through their ministry. This, however, is not the place for attempting to develop or even outline the evidences of this doctrine. So we simply re- fer to it, and assume it. Probably the principal objection to it has been DEDUCTIONS FROM FOREGOING FACTS. 345 caused by a supposed deduction from it, or ac- cepted accompaniment of it, which in reahty was entirely unscriptural. Since there was a decree by which a great multitude of the elect were pre- destined to be saved at death in infancy, or to re- pent, believe, obey, and thus be saved later, some have argued that of course all of the non-elect were predestined to be lost. But this is not the teaching of inspiration. The decree of election is inclusive. It determines that all the elect shall certainly be saved. But it is not exclusive. It does not determine that all the non-elect, or any of them, shall certainly be lost. The assured oper- ation of grace in the case of the elect, does not for an instant imply that from a single person among the non-elect there will be such withholding of grace that he cannot be saved. The merit of Christ's active and passive obedi- ence, and the grace of the Holy Spirit, are suffi- cient to save the entire human family; and are as free to the non-elect as to the elect. Every human soul who desires it, may enjoy the benefits of that redemption and that grace. Every human soul who hears the gospel call is invited and com- manded to accept it. For the Spirit draws eter- nally, until grieved at last, he departs forever. The elect soul certainly will come. The non-elect may come, if he will. If he does not respond, and ac- cept, the responsibility rests entirely with him. 346 THE UNIVERSE OUR FUTURE EMPIRE. The invitation and the command are addressed to all alike. Though, according to Professor Young, the number of stars that can be seen through the great Lick telescope upon Mt. Hamilton is per- haps 100,000,000, and though, according to Pro- fessor Newcomb, the number of stars that cannot be seen, even through the telescope, but whose ex- istence can be proved by the photographic plate, may increase the above number to 200,000,000, yet as we have already shown, the number of the saved from this present generation alone, must be about 1,750,000,000. (See Chap. XII.) Now, in view of the fact that such a salvation has been prepared for the believer, and such an infinite, inexhaustible heritage awaits him, why should not God take the attitude implied in the parable of him who made a great supper, so that all things were now ready; then said unto his ser- vants, "Go out into the highways and hedges, and compel them to come in, that my house may be filled?" (Luke 14; 23). Would it have been reasonable in the Father so to ordain that, to the enjoyment of His royal man- sions, perhaps not a single human soul would ever come? But it was not His will that the kingdom should be prepared in vain; that the Son should have no marriage supper, because there was no Church to be His bride. Our Redeemer was to see of the travail of His soul and be satisfied. DEDUCTIONS FROM FOREGOING FACTS. 347 So, in view of the profound teaching that the coming kingdom is to be all-comprehensive, how reasonable and glorious a thing is this doctrine of election — the divine purpose that an innumerable multitude shall certainly accept this free salvation, and enjoy with it such an ineffably blessed herit- age! And, in man himself, this doctrine that he may receive that inheritance deepens and broadens the religions life in all its activities, experiences, relations and hopes. For in the light of this principle, what fundamental truth is not confirmed, what Chris- tian duty is not magnified and made more im- portant ? 1. It gives increased incentives to repentance. There are before us two alternatives; an everlast- ing prison house of wrath, and an everlasting uni- verse of holiness, knowledge, power, freedom, and delight. What shall it profit a man, though he gain a few forbidden pleasures for a time, but for- feit the enjoyment of a universe forever, and lose his own soul? 2. The sinner may ask for his sins full pardon, and this pardon shall be freely granted. Then he may ask for eternal life such as we have outlined. And that life shall be freely given. Under such circumstances, with such interests at stake, who would not accept the free salvation? Who would not utter from his heart the words 348 THE UNIVERSE OUR FUTURE EMPIRE. of personal and appropriating faith — "I believe that God, for Christ's sake, will forgive all my sins, and will save me forever?" 3. The necessity of the new birth and the new life in the Holy Spirit, becomes even more ap- parent. The soul was made of a nature most compli- cated, most wonderful, having within it germs of such amazing powers and being designed by God for such ineffable possibilities. But sin is so deadly it poisoned the entire constitution. The results are disastrous, appalling, and hopeless; be- yond relief through any human power. They ab- solutely necessitate a regenerating act of the Holy Spirit, a new creation, a second birth, which must be sought from God. Though, if we had not sinned, we should have been ushered into that future heritage without painful discipline; now we must accept this regi- men through which we are restored. But every stroke, every sorrow, is to prepare us for this great inheritance of joy. It shall reach its fruit in that. Therefore we need the Holy Spirit continu- ally to give light, strength, and cheer along earth's pilgrim way; even as we are to have Him for our divine guide and teacher through eternity. For, when a sinner is born of the Spirit, he is born heir to the boundless empire of that Spirit. 4. What more could we ask in thaj: coming life than God already has prepared? We cannot DEDUCTIONS FROM FOREGOING FACTS. 349 actually possess the divine nature. That is im- possible. But, aside from that, what more could we conceive as desirable in that future state; and what more could the Father promise than has al- ready been assured? More stupendous concep- tions than open to us, upon acceptance of this great Biblical doctrine, it would be difficult for the mind to imagine. They give to eternal life the highest significance that even the Deity could bestow. 5. This doctrine, with the corresponding spirit- ual truths, affords the highest encouragem.ent and strength to spiritual efifort. What incentive to duty is not increased? What virtue does not seem more desirable? How great and obvious the necessity of being much in prayer for the Spirit, who will guide us "into all truth," and "teach us all things?" We are to seek such communion with him forever. How this doctrine impels us to cultivate spiritual likeness to Christ, in all life's varied and changing relations ! How it promotes sanctification of soul and body; consecration of substance also — pay- ment of tithes, presentation of thank-ofiferings ! For, without consecration of all that we possess here, we cannot enjoy either spiritual or material blessings there. What inspiration to render ideal obedience to the Father, "who is able to supply all your need according to his riches in glory by Christ Jesus." 350 THE UNIVERSE OUR FUTURE EMPIRE. (Phil. 4; 19); and from whom, as its uUimate source, comes our title to all things! 6. Thus life becomes treiucjidoiisly optimistic. This doctrine leaves no room for pessimism. It teaches restfulness for each individual soul. How it should sustain a man under present vicissi- tudes, especially those that come from limitation in worldly goods ! We may be "as having nothing, and yet possessing oil things." (II. Cor. 6; 10). For we are heirs to all things. Mean- time, if loyally we do our duty, we shall be sup- plied with all God deems essential to our best in- terests. And the reserve' resources are infinite. (Psalm 23; i). "I shall not want;" any more than a man can lack for fuel, with the forests of a con- tinent at his back; for water, when inland seas are dashing at his feet; for raiment and for food, when the fleece of a thousand flocks is his, with the herds on a thousand hills. Indulge not in anxious care. "Be careful for nothing; but in everything by prayer and suppli- cation with thanksgiving let your requests be made known unto God, and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." (Phil. ; 6-7). Even now, we may enjoy the peace of God. By and by we are to enjoy also His possessions. The universe ours, and ours for eternity. To those troubled about hard questions, comes DEDUCTIONS FROM FOREGOING FACTS. 351 a thought of ample revelations by and by. "When life's dread enigma presseth sore, his patient voice saith, 'Watch with me one hour.' " "What I do thou knowest not now, but thou shalt know here- after." (John 13; 7). We see only a little of the globe. He sees the cosmos. How this doctrine of the universality of our future possessions is calculated to comfort those who mourn over Christian friends ! If the de- parted have entered upon the fruition of such an inheritance as this, why should we wish them back on earth? For ourselves we may mourn. But for them we should rejoice. When there come on others or on us provi- dences adverse and inscrutable, remember what lies before us of unspeakable possibility and un- thinkable prospects. Who can say what may be our future relations to other celestial beings in distant portions of God's universe? There may await us duties extraordinary, requiring special training and preparation. Life's preliminary ex- periences here, hard to bear and understand, will be interpreted in the Hght which by and by shall break upon us in the services appointed there. Life's discipline may be severe. But remember the greatness of the ages which shall follow. How immeasurable they are! A fleeting hand-breadth of discipline brings the eternal universe of delight. Such overwhelming outlook as this, is something to support a fainting heart under the midnight ex- 252 THE UNIVERSE OUR FUTURE EMPIRE. periences of life; to suggest deep and inspiring faith, unbounded courage and hopefulness under all vicissitudes. Every cloud becomes silvery on the side toward us; even as it is already golden on the side toward God. As we toil and sufTer in the place appointed by Him, there is for us a mighty comfort. This doc- trine gives to our prospects stability impregnable. We are certain of our future inheritance. What an encouragement to patient fidelity, since for our reward there is a universe assured ! Beside every one of us, there walks a figure draped and shrouded. It is the angel of grief. And we must walk with him, as long as God wills. But, by and by, he will spread his wings to take his flight. And, as he is parting from us, he will draw aside the veil, and look full into our eyes. And it will be a beautiful face that we shall see, for the angel of grief is the angel of God. Do you say with David, "Oh that I had wings like a dove ! For then would I fly away, and be at rest?" (Ps. 55; 6). But this doctrine w^hich the Bible presents, gives to the soul of the believer more wings than the cherubim have. Soon your heart, like David's, shall fly among the stars, to reign with David's greater son. In the delicious mildness of an October night, your steamer is gliding upon the Mediterranean. You hang over the stern, and watch the phos^ DEDUCTIONS FROM FOREGOING FACTS. 353 phorescent wake that shimmers away behind. The fleecy clouds drift through the sky. The moon, queen of the night, floods the heavens with a mel- low radiance. Upon the distant horizon, appear two little low-lying islands, which in reality are one. Some voice says, "There it is ! There it is ! That is Patmos !" There St. John was imprisoned for righteousness' sake. But his trial brief! His reward the greatest possible! Out of his prison house he looked up, and heard God saying, "He that overcometh shall inherit all things." No person who has not brooded over this colossal conception of the universality of the Christian's heritage, can realize the solidity, stability and sub- limity that may come into human life. Many mysteries, theological and philosophical, are solved by accepting the one great primal mys- tery of a Godhead. So many mysteries of human experience are lightened up by this great Scrip- tural truth that we are to inherit the boundless creation, and share it with that mysterious, inef- fable God. 7. Regarding those interests involved in man's relations to the multitudes, this doctrine teaches the broadest and most encouraging principles of benevo- lence. It promotes brotherly love. About it there is nothing of selfishness. Though this all-compre- hending inheritance is prepared for every Chris- 354 THE UNIVERSE OUR FUTURE EMPIRE. tian; though each child of God shall own it; all the saints must forever own that empire in com- mon. This fosters the spirit of brotherhood on earth. It encourages our efforts against iniquity. The" power thereof shall be but transient. About the various types and giant forms of evil; the foun- tains of strong drink, the house of the harlot, the organized Sabbath desecration, some men say, "These things have come to stay, and it is idle to fight against them." But none of these things have come to stay. The Devil and all his works have come to go. If saints are to inherit the cos- mos, much more are they to inherit the earth. Satan shall be driven out. "We * * look for new heavens and a new earth, wherein dwelleth right- eousness." (II. Peter 3; 13). This doctrine stimulates missionary effort. Every soul that is not rescued from heathenism must lose this priceless heritage. Every ransomed soul may have such possessions and such pros- pects. Therefore it becomes us, in our labours for the pagan world, to seek ever greater and still greater harvests; like the burning missionary soul of St. Francis Xavier, whose prayer forever was, "More! Morel" Such prayers God loves. And such praying will prevail. Thus, through work in Christendom, and work in heathendom, there shall at last come peace DEDUCTIONS FROM FOREGOING FACTS. 355 among the nations. For the spirit of the gospel must forever spread "Till the war-drums throb no longer, And the battle flags are furled, In the parliament of nations, The federation of the world." "For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." (Hab. 2; 14). As believers more and more search the depths, heights, and ranges of this doctrine so variously and profoundly taught throughout God's Word, this great, comprehensive and crowning truth about man's future must more and more influence the faith of the Christian Church. To every portion of the Apostles' Creed, it gives a larger meaning. Is the Father "maker of heaven and earth?" But His children are to enjoy all with Him. Does Christ "sit at the right hand of God?" But, with Him, we are to inherit the cosmos, and reign over it. Do we "believe in the Holy Ghost?" But He is to explain to us the works of God throughout all His kingdoms. Do we "believe in the Holy Catholic Church, the forgiveness of sins, the resurrection of the body, and the life everlasting?" But the members of that Holy Catholic Church shall be cosmopolitan 356 THE UNIVERSE OUR FUTURE EMPIRE. citizens, all having rights in all God's empire. When "as far as the east is from the west, he hath removed our transgressions from us" (Ps. 103; 12); then "far as the east is from the west," we may range at will. For the "communion of saints" the heaven of heavens shall be a meeting place. The life everlasting shall for the scene of its action, for its university, for its eternal home, have all the illimitable realms of God. What other truths ever opened such far-extending ranges of thought and study! In earth and in heaven, these themes shall echo in the swelling anthems of the Church. They shall be chanted in the songs of the angels and of the sons of men. This doctrine of the universality of the Chris- tian's heritage was designed to turn our thoughts more than ever toward the Father, the Son, and the Spirit. How it should make the soul leap with love for the Triune King; unto whose glory all beings spiritual and things material were primar- ily created. As, in the northern sky, the great watch stars point forever toward the pole, so, throughout all God's empire, the spiritual and ma- terial privileges of His children direct our hearts forever toward the Infinite and Loving Heart of HIM WHO SITTETH ON THE GREAT WHITE THRONE. INDEX A.braham'8 seed as sands, 291; as stars, 287-91 Acknowledgment and confes- sion of saints before tlie an- gels at Judgment, 61 Aesthetic longing to see veg- etable kingdom, animal king- dom, and inorganic nature, 99-102 ALL, THINGS — Christ head over, to the Church, 239 Godliness profitable unto, which cannot mean eternal limitation, 265 Made new, and saint inherits these things, 226 In earth and heaven working for good to believer, 261'-3 Saints receive sovereignty over, because one with Christ, 253-4 To be included in our future enjoyment, 218 Angel of grief, 352 Angels — Can move everywhither, 140 Come and go in multitude, 139 Distinctive names, 57 Have far greater powers than man, 161-2 Have power of celestial flight, 128; represented as winged, 131 Recognition among, 59 Angelic appearances, beauty of, 8 Animated nature throughout cosmos, natural desire to in- vestigate, because proves infi- nite wisdom and infinite will, 104 Apostles in future state, 36 Arguments, recapitulation, 211- 14 Ariadne, Dannecker's, 11 Astronomy God's commentary on some promises, 320-1 Astronomical Universe, danger from plain Scriptural state- ment of now familiar facts about; much more about man's universality of heritage, 280-2 Aurora, Guide's, 18 Beauty — • Immortals not Inferior to mor- tals in, 12 Increasing desire for, in other world, reason for longing to explore universe, 99-102 357 Love of, may be cultivated, 3; should be, 17 Love of, universal, 2 Beckford, Wm., 16 Beecher and his children, 80 Believers one with Christ, 24 3 Birth, necessity of new, 348 British Museum forever closed, creation not a, 216 Burning bush, testimony from, 291 Celestial beings — Different ranks of, 37-9 Insensible to cold and heat, 164-5 Great celerity of motion, 170 Celestial flight — Angels have power of, 128-141 Glorified saints have same, 142 Going on forever, 183 May reach any world, 189 Objections answered, and other points discussed, 155, etc. Possible in anj' direction, to any distance, 185 Possibility of, by glorified soul, as Scriptural as doc- trine of immortality or resurrection, 182 Power of, implies privilege of using it, 194 Power of, from world to world, possessed by Jesus, 148 Scriptural Incidents suggest- ing celerity of, 170-181 Velocity of, accordant with general principles of Scrip- ture, 178 How possible, 177- 8. Indicated by occur- rences at resurrection, 177- 8. Shown by striking Bibli- cal expressions, strongest ISLnguage that could well be used — "lightning-like," 179- 80 When given, if Adam had not sinned? 285 Cicero and daughter, 79 Cherubim. — Ezekiel's vision of, symbolic, 136 Great powers of vision pos- sessed by, 158 and seraphim, 131-6 Church only beginning to un- derstand greatness of Its pros- pects, 322 Church the bride of Christ, 235 Church's beholding and sharing of Christ's glory. implies Church may be everywhere in cosmos. 252-3 858 INDEX. Colour of light differs in differ- ent solar systems, 330-5 Conditions on earth, innumer- able differences in, 21 Christ — Able to let us traverse his empire, 230 Administers material things for the Church, 240 Affirms universality of Chris- tian's future heritage, 157-60 Appoints unto us his king- dom, 257 At final coming calls saints to inherit all things, 259 Church the body of him that fiUeth all in all, 237 Feeling toward us as friends, 228 Glorified body. See Glorified body. Has appointed unto us his kingdom, 257 He that overcometh to sit with Christ on throne of univer- sal empire, 259-60 Head, the Church the mem- bers, 236 Head over all things, 237. Over all things to the Church. 239 Heirs with, we are, each saint his brother, sister, mother, 332 His love for us like God's for Him, 231 Material and Intellectual glory shared by believers, which implies their understanding of physical universe. 247-8 One with God. and believers one with Christ, in spiritual life and material interests, 243-4 Owns creation, and we are his family, 232-5 Physical body of, implies local heaven. 3-4 Saints one with, hence receiv- ing sovereignty over all things, 251-4 Saints to be where he is, but he is everywhere, 24 6 Transfiguration, Moses and Elijah at, 52 Will administer cosmos in In- terest of Church, 241-3 Willingness to die for us, im- plies willingness to let us traverse His empire, 228-30 See also Jesus. Conjugal love immortal. This belief of Browning, Bunsen, Bdwftrds, 83-6. Cosmos — Man's strong desire to explore, foreshadows future prir- ilege, 196 Our future inheritance, 223, 270 Title to, conferred on saints, 223-5 See also Universe, and Uni- versality of Heritage. Damon and Pythias, 70 Death early, culpable or meri- torious, 4 3 Different degrees of glory, 22 Different endowments, men enter heaven with, 2S-30 Distance between earth and heaven., Jesus traversed seven times, 14 6-8; many saints thrice traversed, 144- 5; N. T. saints who thrice traversed. 153-5; O. T. saints who thrice traversed, 151-2 Dives and Lazarus, 50 Divine love, nature proves, 104-7 Divine mind inexhaustibly fer- tile, 27. Nature proves three attributes of, 104-7 Eagles in Yellowstone Canyon, 199 Earth and sun, wise way Bible describes relations between, 280-1 Eden, future, not on earth, 255 Enoch's translation, 142, 285 Election vindicated by univer- sality of heritage, 34 3 Elijah and Moses in glory, 35 Elijah, reappearance, 52, trans- lation, 144 Enjoyment, future, includes all things, 21S-20 Eternal punishment taught in Scripture 339-342 Eternity works for our good. 265 F