# The Last Judgement and Second Coming of the Lord Illustrated/Introduction

THE LAST JUDGMENT
AND
SECOND COMING OF THE LORD.
INTRODUCTION.
A GENERAL VIEW OF THE SUBJECTS INTENDED TO BE DISCUSSED.
The Last Judgment, and the Second Coming of the Lord "the Son of man," are two events predicted in the sacred Scriptures; and every Christian will always feel a ​serious interest in rightly understanding the phenomena which they involve. What those events are, where they are to transpire, and when they are to be accomplished, are points which we propose to consider during the progress of this work. A careful study of the language in which those predictions are given, has suggested to many minds, influenced by the direction of modern thought, the desirableness of re-considering the views which they have been supposed to express. What these views are will subsequently appear: that they are founded on a very literal interpretation of prophetic terms, is evident; yet it is equally plain, and now generally acknowledged, that the narratives are eminently figurative; and, therefore, it is not unreasonably concluded that there may be some inaccuracy in such an interpretation. At the outset, we confess this to be our opinion. It was originally suggested to us by the writings of one who is considered by many to have been raised up by the Divine providence, and to have been peculiarly enlightened to communicate information to the world upon the subject of biblical interpretation; moreover, the idea is intimately connected with doctrines of a new Religious Dispensation, which, it is believed, is now in the process of being established among mankind, and of which the dissentions, prevalent throughout universal Christendom, may be accepted as no unworthy evidence. This opinion has been arrived at in no spirit of haste, from no love of novelty, in no desire for change; but after long, varied, and anxious inquiry into the evidences by which it is sustained, and the consequences to which it led; and this, too, in defiance of an education urging a different result. The long period during which we have held this opinion, has afforded many occasions for reviewing the testimony and arguments which led to its adoption; we have done this with some frequency ​and care, and the result, in all cases, has been to strengthen our convictions, with what appeared to us, "Light, more light." The new system of biblical interpretation which the author has adopted, and which regards the Scriptures to be written in conformity with a Divine law, a law recognising the correspondence subsisting between natural and spiritual things; together with considerations touching the wonderful characteristics of the age in which we live, have served to fortify the assurance that we are now actually living within the era in which the predicted judgment and second coming of the Lord have been fulfilled.
This conclusion may startle some to whom it is suggested for the first time; but of course in making this statement, it will be understood that we think of those events in a way very different from that which is commonly accepted. We regard the judgment as a spiritual process on the souls of departed men, and the second coming of the Lord as a spiritual event in reference to the religious teachings of the Word. And although the natural world is not considered to have been the scene of their occurrence, their accomplishment is believed to have been equally real in its results, and to have its foundation in a fair and reasonable interpretation of the Scriptures. We think, also, that the remarkable changes which religious society has experienced during the last century, can only be satisfactorily accounted for by referring their causes to the operations of some extraordinary spiritual phenomena. Men have been so long accustomed to regard these two events as belonging only to some distant futurity, when
"The great globe itself And all that it inherits shall dissolve; And, like the baseless fabric of a vision. Leave not a wreck behind"—
​that they are but ill prepared for the reception of any contrary views: hence they may treat such views as the result of some fanaticism, and turn away from them as from the sentiments of folly. Something like this has been the fate of many important truths which have been presented for the world's acceptance. Those brought forward by Galileo, Harvey, Newton, and others, are too well known to be repeated here. It will, therefore, be no extraordinary thing if the above announcement should induce some readers to proceed no farther with this book. But there are men, and it is believed that their number is increasing, who will be more patient and candid listeners to the evidence and arguments by which the above statement is attempted to be sustained; and those, when earnestly assured that that statement has some good grounds in fair biblical criticism, in great reverence for the Word of God as a divinely inspired composition, and in much carefal observation on the remarkable features and progressions of society, may be induced to feel some interest in the inquiry, and to weigh well the testimony which has led us to a conclusion so startling and uncommon.
Doubtless it can be no easy thing to give up one's received conceptions on these subjects. To put away from our faith that which has been handed down by a long tradition, and become a part of conventional Christianity, must needs be difficult. But if, upon examination, this traditional faith be found to have originated in some mistaken interpretation of the narrative in which those subjects are announced, then no difficulty should be permitted to interfere with the duty of re-examination. Error, when detected, should be relinquished, whatever may be its antiquity; notwithstanding it may plead the authority of great names, and urge a wide-spread acceptance among ​mankind. Truth, and especially that which relates to the vital and eternal principles of our religion, is above all price; it should also be above all prejudice, and when seen it should be embraced at all hazards. At the bidding of truth our most valued convictions should be renounced, and we ought to rejoice and be thankful to the Father of mercies that an opportunity has been provided for the sacrifice. This course will be sure to result in satisfaction, "steadfast and immovable."
These are not the times of a dull routine; the men of this age are not so satisfied with the decisions of the past as were their ancestors a century ago. A new and unparalleled era of knowledge in almost every department of learning has been inaugurated. Physical science has thrown off a variety of old traditions, and raised for itself a platform never before attained. Literary inquiries are being prosecuted with a breadth and freedom never before indulged in. Biblical criticism has become a science; it is shaking off the fetters of dogmas, and striving, with open eyes and busy hand, to correct the mistakes of ages. Those things best calculated to improve and advance our natural civilization, are in a condition of activity and progress. Religious knowledge is the only thing which men endeavour to keep in a stationary position. That, by many, is considered to be its proper place. It is thought to belong to a province of our necessities which neither needs nor admits of any amendment. It is conceded that we may become more proficient in our acquaintance with the phenomena of nature, but it is maintained that all knowledge of a spiritual and religious character has been provided for us, and fixed and settled. It is argued that the achievements which have been accomplished in the former, are no reason for expecting any progress in the latter. That there ​is no connection between our improved methods of dealing with matter, and any advancement of religious information; that the one has always been open to the influences of progress, but that the other, because it is a revelation from God,—was never admissive of such an issue; and so it is assumed that our knowledge of religious truth has been completed and has reached a standstill!
This may be a plausible way of putting the subject, but it is certainly fallacious, and is contradicted by the history of opinion, in many ages of the Church. Doctrines admitted as true in one period have been debated and abandoned in another; tenets have been added to the popular faith, of which antiquity was ignorant; and interpretations of Scripture, which for centuries were accepted as the truth, have been compelled to recede before the light of modern science and discovery. Respecting those facts there can be no dispute.
It is, indeed, true that the revelation of Christianity came from its Founder in a complete and perfect state; that is to say, the documents called the Bible contain everything that is necessary for our knowledge of Christianity in the most finished and decided form; but that is not the case with men's interpretation of them. It is not true that the perfect revelations of God have always been understood in a perfect manner. The various sections of the Christian Church which now prevail are standing proofs that different interpretations, both of passages and principles of the Word, have found a place among them; and it is amazing, not to say alarming, to many minds, to observe the strong forms in which fresh differences in religious thought are now in the process of being disclosed. They are put forth with the surroundings of elegant learning by the very élite of our national universities, and they are being sought after by ​large numbers in educated society. The theological era in which we live is extraordinary and surprising. Hence we contend that our progress in all the appliances of social and civilized life, not only suggests the necessity for some advancement in our acquaintance with religious truth, but that this progress is actually forcing into existence some new information concerning such truth which may run parallel with itself; not that the documents of revelation, not that Christianity viewed in its intrinsic nature, are capable of any improvements, for all these are most Holy and Divine; but that some new perceptions of the truths which are contained within these munificent provisions for our educational welfare, may be arrived at and enjoyed.
Surely men's interpretations of the Scripture are not to be accepted as Scripture; and as such interpretations may be mistaken and untrue, it is plain that when this is seen to be the case, we are at liberty to reject them. This rejection, certainly, has occurred in many instances at various times; it may occur again, and, therefore, even on this ground, some improvement in religious knowledge may fairly be expected, especially in reference to those subjects from which expositors have excluded reason, and into which they have imported mystery. Whilst rejecting a long-received interpretation, no doubt is entertained concerning the authority and truthfulness of the document interpreted. No man is bound by the explanations of another any farther than he sees its reasonableness and force; nor ought he to be subjected to any censure because he cannot accept the inference of those who, like himself, are liable to err.
It is admitted by all who believe the Scriptures, that the Lord promised to execute a last judgment, and to come again. The questions then to be discussed are not about the ​facts considered in themselves, but about the true meaning of the narratives in which they are related; and this resolves itself into a question of interpretation and evidence. We believe that the opinion conventionally held upon those subjects cannot be fairly and reasonably maintained from the terms of the predictions; and those opinions have been put away by us for the adoption of others, which commend themselves more fully to our judgment and conscience. As before observed, the views intended to be taught are, that the last judgment and second coming of the Lord are events which have been accomplished in comparatively modern times, and that the exact meaning of the predictions which refer to those subjects could not be ascertained before, because the evidences necessary for their interpretation had not previously transpired. It is a received canon that prophecy can never be clearly understood until the time of its fulfilment.
The reader is thus, at the very outset, put in possession of the main drift of this work. He sees, at once, something of the points which are proposed to be expanded and explained. It is hoped that, as he proceeds, he will meet with nothing to give any just offence to his preconceptions or his reason. If the propositions are true, and the evidences on which they rest can be sustained, we have no doubt that the difficulties which may seem to surround our views at this early stage of their announcement, will gradually abate as the perusal proceeds; but if they remain after the argument is completed, we have no remedy, and all that we can say under such circumstances is, that truth is no match for an unfavorable bias.
Had it becn thought desirable, these doctrines need not have been set forth as the doctrines of the New Jerusalem: the authority of Swedenborg might have been concealed ​and the materials so arranged as to bring out the purpose of our teaching as a speculative sequel. But the doctrines which we have to announce do not present themselves to us as speculations, but as facts; and therefore we have preferred the franker course. There is no wish to surprise any into the acceptance of what is taught, nor to commit them to any sentiments which do not, commend themselves to their reasonable piety and good sense. Our desire is to present what has been perceived from the teachings of Swedenborg and the New Church, to the quiet reflection and judgment of sincere and thoughtful men,—to men who feel an intellectual interest in knowing the meaning of what their Divine Master has taught them in His Word,—to men who are earnest in their endeavour to avoid mistaken interpretation of His teachings,—to men who love the truth, and who will not be deterred from adopting it, when it is perceived, because it may happen to reach them through some unexpected channel, or some unpopular source. And the result is humbly left to the wise providence of Him without whom no truth can be spoken and no good can be done.
It is hoped that in the treatment of the various subjects which appeared to be requisite for the elucidation of the main object of this work, nothing has been said but in the kindest spirit. If any word is employed which would seem to have an uncharitable meaning, the reader is assured that no such meaning is intended. Truth can always afford to be gentle and forbearing; it is a power belonging to humanity and tenderness, and it becomes more and more beautiful as it is wielded with leniency and love.
Though in the preparation of the work it has been felt necessary to oppose many things which popular Christianity receives, yet we are not conscious of having written a single ​sentiment over which charity has not presided and urged us to "speak the truth in love."
Let no one then be deterred from trying the experiment of a careful perusal of this work because he sees at the beginning that the argument is intended to lead him away from opinions he has cherished. It is not impossible that those opinions may have been formed by the mere conventionalities of the Church, and without any fair examination. They may have been taken upon trust from others, and thus have no reasonable ground in self-knowledge and perception. It frequently happens, at least among the multitude, that opinions are adopted, not because they have been investigated, but because some supposed authority has taught them. In such cases, how plain is it that the belief is not in the thing but in the authority; it is not their own faith, but another's in them. This can by no means be satisfactory to the thoughtful, and when attention is directed to the circumstance, they will, if they are also seriously disposed, see the importance of a personal inquiry into the grounds and evidences of that which they professedly believe. Without an inquiry of this sort they cannot know, from any intellectual conviction of their own, that what they have accepted is really true. They may persuade themselves that it is so because others have asserted it, and because the majority have adopted it; but it cannot be to them any matter of rational certainty. In such a case, there is not only the danger of accepting error for truth, but the certainty of possessing a persuasive faith, and mistaking the subjects of it for a reality. That only is our own which we have made so by earnest and rational thought; all that we possess in any other way is a mere persuasion floating in the memory, about which the understanding is not informed, and from which the heart can ​only experience a doubtful profit. The reader, therefore, is affectionately solicited to consider the following pages with candour, justice, and judgment. Should he not accept their teachings, he will at least see that those who do so are not without strong reasons for the hope that is in them. The lovers of truth seek for it in light, and embrace it in liberty. In their inquiries they will humbly look up for guidance to Him who is "the truth;" they will faithfully obey His command to "search the Scriptures;" they will not forget that the way to know His doctrines is to do His will; and in all their efforts to receive and declare them, they will wait patiently for the issues of His providence.