Lectures on the second advent of Messiah ...

Front matter

LECTURES

ON THE

SECOND ADVENT OF MESSIAH,

Preface

be thereby affected. The leading doctrines advocated in these lectures, I know, are the truth op God, and I fear not to subject them to the most rigid investigation.

We are evidently near the end of the last days of the

yet completely fulfilled, for Jerusalem is still trodden under foot by the Gentiles.

Two solutions of this difficulty have been proposed. The one adopted by Mede, Brooks, Begg, Faber, and others, consists in a new translation of the Greek word genea, which in our version is rendered "generation." The same word occurs in the Epistle to the Philippians, the second chapter and fifteenth verse. Our translators have there rendered it by the word "nation,-" " a crooked and perverse nation" &c. The above-mentioned writers maintain that the word genea, in Luke xxi. 32, and Matt. xxiv. 34, properly signifies, a race of men, and that the true meaning of the passage is this, — that the Jews were to continue as a nation, that is, a distinct race of men, during the fulfilment of these events. Viewed in this light the passage is to be regarded, like many others, as containing a promise of preservation to the Jewish people, through all these calamities. If this be here the true meaning of the word genea, there seems to be a peculiar propriety in the selection of the language employed. The ordinary word in Greek for nation, is not genea, but ethnos. Now although in a certain sense the Jews were not to exist as an ethnos, a nation, that is a body politic — for they were to be scattered among all the nations — yet they were to exist in the sense already mentioned, as a genea, a distinct and isolated race of men ; and snch has been the fact for ages. There is scarcely a foot [of ground on the habitable globe, which has not been trodden by the Jews ; and yet with some few exceptions, they have not intermingled with the surrounding people, but have everywhere preserved their own individuality.*

The other explanation, — and which on the whole I prefer, — is that given by Mr. Cuninghame. (See the Supplement, pp. 184-192, containing Mr. Guninghame's exposition of Matt. xxiv. 34.) It had previously been adopted, as Mr. Cuninghame afterwards discovered, by Dr. Cressener in his Demonstration of the Apocalypse. Mr. C. maintains, that the ordinary meaning of genea is not a race of men living in successive ages, for instance a nation existing for hundreds of years, but a race or generation of cotemporary or

♦See a further explanation of this word " generation^'' in BickerstethY Practical Guide, chap. vii. p. 80. Some think it means, that tbere will be an infidel and ungodly race of men on the earth, till all these things be done. Others think it means, that that generation which should see the signs mentioned by our Lord should also see. his coming.

PREFACE.

HI gospel age, and these doctrines are peculiarly fitted to comfort and sustain us, in view of that fiery ordeal which is so rapidly approaching.

To the immense multitude, who listened to the delivery of these lectures with such respectful attention, I tender my grateful acknowledgments. My views are now before the public. They are substantially the same, as were held; in the primitive church during the first three centuries,, and as are now held by men with whom I feel a pleasure in being associated as a believer in the pre-millennial and personal advent of our Lord, such as Melvill, McNeile, Noel, Bickersteth, Begg, Brooks, Cox, Cuninghame, Habershon, Henshaw, and many others. To the writings of these learned and eloquent authors I am indebted for much, assistance in the preparation of these lectures.

The Lectures in Part I., on the divine origin of Chris* tianity and other important subjects, have also been delivered in St. Paul's, and are published as a suitable introduction to Part II. For after all, we must go to "the law and the testimony " and having established the existence of God, the divine inspiration of the Bible, and

co-existing men ; and proposes to solve the difficulty by altering the translation of the word genetai, the Second Aorist Subjunctive of the word ginomai. He endeavors to shew, that this word in Matt. xxiv. 34, and Luke xxi. 32 does not denote complete fulfilment, but fulfilment commenced, and accordingly he renders the passage, — " this generation shall not pass, till all these things be fulfilling, .'' According to this view our Lord declared, that the generation of men then living on the earth should see the course of events, which he had predicted, beginning to be fulfilled : and such was the fact, for that generation witnessed the destruction of Jerusalem with its antecedent signs. It is quite probable that the generation now living, or at least a portion of it, may see our Lord's prophecy completely fulfilled by his Second Ad-- ^ent in glory ,\

PREFACE.

man's responsibility for his belief, the only question is, — What is written in the Word of the Lord? How readest thou ? May the Holy Spirit give efficacy to his own truth, and enable his servant to gather out op the world, a multitude of such as shall be saved. May the Lord speedily " accomplish the number of his elect, and hasten his kingdom."*

EDWARD WINTHROP.

erwci^NATi, March 8th, 1843.

* Burial Service of the Church of England. See Part II. Lecture VII.

Part I. The Divine Origin Op Christianity, And Other Important Subjects

Lectube I. — The Folly of Atheism, - - - - 9 Lectube II. — The Divine Origin of Christianity, 23 Appendix. — Containing a Brief Argument for the Inspiration

of the Sacred Volume, - - - 39

Lectube III. — The Popular Objections of Infidelity, - 43

Lectube IV. — The Blessings of Redemption, - - 57 Lecture V. — Man's Responsibility for his Belief, 68

PART Ik

THE SECOND ADVENT OP MESSIAH.

Lecture I. — The Personal and Pre-millennial Advent of Messiah, 855 Lecture II. — The Restoration and Conversion of the Jews, - 112 Lecture III. — The First Resurrection; or, The Resurrection

of the Saints at the Second Advent, - - 129

Lecture IV. — The Judgment in the Great Day of the Second

Supplement, No. I. — Cuninghame on the Order of Events at

the Second Advent, - - - 177

No. II. — Cuninghame's Exposition of Matt. xxiv.

Lecture V. — The Personal Reign of Messiah and his Glorified

Saints on the Regenerated Earth, - - 193

Addendum. — Christ the Legal Descendant of the Kings of

Lecture VI.— The Signs of the Times, ... 229 Lecture VII.— The Primitive Antiquity of the Doctrine of Messiah's Pre-millennial Advent and Personal Reign : its Practical Utility, - - 259

PART %

DIVINE ORIGIN OF CHRISTIANITY,

AND

OTHER IMPORTANT SUBJECTS.

LECTURE I.

THE FOLLY OF ATHEISM.

u The foos, hath said in his beaut, there is no God.'' Ps, xiv„

Introduction. — Note. — Different modes of reconciling the facts of geology with the Mosaic account of the creation. — Different views respecting the creation of light. — The various tribes and species inhabiting the earth — their existence had a beginning — this fact taken as a starting point in the discussion — the cause of that existence. — Argument from contrivance and design. — Note, on the existence of mind — evidence of causation. — This argument vindicated from an objection. — The universe made by a Supreme Being, himself uncreated and eternal. — Note, evidence from the existence of the human mind.— Mr. Hume's objection to the argument from contrivance and design. This objection answered. — Note, Chalmer's Natural Theology and Lord Brougham's dissertation. — The laws of nature — these laws cannot account for the arrangement of the universe, — Intelligence, power, knowledge and holiness of God. — Human depravity, the secret source of atheism and infidelity. — The divine origin of the Bible. — The way of salvation. — The influence of the Spirit. — Conclusion*

To a man of refined taste, glowing imagination, and exalted capacities, ambition seldom presents greater attractions, than when it kindles in his bosom the aspirations after literary fame. It is pleasant to roam over the tract of ages — to converse with the master-spirits of by-gone generations — to climb the altitudes of the past, and survey the progress which has been made in the march of truth. It is delightful to grapple with problems, which have called forth the energies of the most gifted inquirers, and to enter the field of scientific investigation, as a candidate for intellectual renown. There is often a high gratification in. merely becoming acquainted with the discoveries of others, 2

THE FOLLY OF ATHEISM.

without adding any thing ourselves to the stock of human knowledge; but not content with this, the mind sometimes wanders forth in quest of unknown pathways, and returns from these interesting excursions, laden with treasures which place their possessor in a far more enviable situation, than any which can be found in the aristocracies of wealth and power. In all such researches however, there is great danger from that spirit of pride and self-sufficiency, which is so natural to man: there is danger of substituting the gorgeous coloring of fancy for the plain dictates of enlightened reason, and mistaking rash, and confident, and unauthorized assumptions, for well-established and legitimate conclusions —in a word, there is danger of " the weak vaunting themselves to be the strong," and perishing in the effulgence of their own presumption, like the fabled enthusiast of antiquity, who attempted to guide the chariot of the sun. The danger to which we have alluded, is perhaps no where more strikingly exemplified, than in the wild vagaries of Atheism, which we hold to be not merely at variance with the Christian religion, but a manifest departure from the plainest and simplest, and most unquestionable principles of natural science. We shall accordingly endeavor to demonstrate to the satisfaction of every impartial and candid inquirer, who will favor us with his undivided attention, that he who attempts to disprove the existence of a Deity, and to sweep from the track of immensity every vestige of an intelligent Creator, has in this respect no claim to the character of a sound philosopher. He may have investigated the physical structure and developments of the globe which we inhabit — he may have studied, and mastered the glittering alphabet, which is spread out in glowing colors on the tracery of the heavens — he may have searched the records of antiquity, and become familiar with the literature and science of every age — he may have gained a reputation for intellectual acumen be-

THE FOLLY OP ATHEISM.

yond the proudest of his rivals, and entwined around his temples the garlands of a deathless fame, but when he denies the existence of an intelligent Creator, whatever may be his claim to wisdom in other respects, in this particular he verifies the fearless and uncompromising declaration of the Psalmist, " the fool hath said in his heart, there is no God."

In entering upon this discussion, We shall make our arjpeal at the outset to that science from which modern infidelity has swelled her loudest notes of triumph. We mean the science of geology. And here we might proceed to show, that there is no real contradiction between the truths of natural science and the Bible when correctly and properly interpreted but this would carry us too far from the

* There are two methods, which are now generally adopted to reconcile the facts of Geology with the Mosaic account of creation. One is to consider the six days as literal days of twenty-four hours, in which the world was framed and fashioned for the use of man, and to refer the geological phenomena which have occasioned the difficulty, to a long succession of ages supposed to have elapsed between the original creation of matter and the specific work of the six days. The silence of the historian, it is said, is no proof against the existence of such a period. This view is maintained by the Rev. Dr. J. P. Smith, one of the most distinguished biblical scholars of the age. See his work on " Scripture and Geology."

The other method is, to consider the six days to have been six long epochs of duration, in which many of the geological phenomena occurred. This view does not conflict with the idea, that a very long period besides that of the six epochs elapsed between the original creation of matter and the work of the six days. It differs from the former, in understanding the word "day" to represent a very long period, and not merely a space of twenty-four hours. This view has been maintained by the learned Professor Silliman, of Yale College, New Haven, Ct.; by Professor Bush, of the New York University, by the Rev. R. C. Shimeall, and many others. See Silliman's Outlines, appended to Bakewell's Geology, Bush's Notes on Genesis, and Shimeall's " Age of the World and Signs of the Times/'

Both of these views distinguish between the age of the world geologically, or from the original creation of matter, and the ago of the world historically ? or from the creation of man. The age of the world geologically, that is from

THE FOLLY OP ATHEISM.

question immediately under consideration. The point now before us is not whether the Bible is a revelation from God, but whether such a Being as God has any existence. We care not, therefore, so far as the present argument is concerned, whether the world has nourished for six thousand years, or six millions of ages. We simply call your attention to a fact, in which all geologists are agreed, and that is the fact, that there was a period previously to which, the different tribes and species of animals that now inhabit the earth had no existence. There was a period, when these different species had no existence; and of course their existence must have had a beginning. We wish you carefully to bear in mind this acknowledged

the original creation of matter may, according to some writers, be many thou* sands, and according to others many millions of years, but the age of the world historically, or from the creation of man, when stated in round numbers, is only about six thousand years.

There are also two views respecting the Mosaic account of the creation of light. One is, that on the first day light was created, and afterwards concentrated in the sun, which is regarded by those who hold this view, as not having been created till the fourth day. This explanation is given by the Rev. Andrew Fuller, Sharon Turner, and others.

The other is, that the sun was really created previous to the emanation of light, and that as the disk of the sun and the other heavenly bodies would not have appeared to the eye of a spectator on the earth, had one been present, till the fourth day, when the atmosphere was fully cleared of mists, etc., these bodies may be said to have been made on the fourth day, just as we say the sun rises and sets, because it so appears to the bodily organ of vision. Those who adopt this view think, that the light on the first day was the light of the sun passing through the clouded atmosphere to illumine the earth, as it now does on a foggy or cloudy day. This interpretation proceeds on the principle that the Bible describes physical facts, not in the abstract terms of philosophy, but in the popular language of common life, not as they really are, (scientifically considered,) but as they would appear to the eye of a spectator. This view is maintained by the Rev. Dr. John Pye Smith, the Rev. Dr. S. H. Turner, (of the New York Protestant Episcopal Theological Seminary,) and Professor Bush. See Turner's " Companion to Genesis," Smith's " Scripture and Geology," and Bush's Notes on Genesis, Andoverand New York edition 1839, vol. i. p. 35.

THE FOLLY OF ATHEISM.

fact. We take it as a starting point in the discussion, and we inquire to what cause did they owe their existence? Were they descended from any other species? Natural science decides that to be impossible. Did they create themselves ? That is self-contradictory and absurd. Were they produced by any of the laws of nature ? Those laws will only account for the continuance, but not the origin of these different species. The question therefore returns unsolved and unanswered, to what cause did they owe their existence ? They furnish to our observation a thousand marks of contrivance and design. But in every thing whose existence had a beginning, these marks of contrivance and design impl} 7 the agency of an intelligent and designing Mind, as their unquestionable Author.*

* The foregoing argument from intelligence and design implies of course a belief in the existence of our own mind, and a knowledge of our own mental operations. That we have within us something called " mind," that is, an entity whose generic properties are intellect, susceptibility, and will', and in the exercise of which it has thoughts, affections, and volitions ; in other words, that we have within us something which thinks, feels, and chooses, is evinced by the highest kind of evidence, that of our own consciousness, or the immediate knowledge of those operations denominated mental. It is hardly necessary to add, that the consciousness of action implies an agext, or an existence acting and having power to act. I do not intend to examine at large the subject of " cause and effect ; " but it may be well to remark in passing, that in the free, uncoerced exercise of our own minds, we have complete evidence of the existence of power; power acting — in other words, such a thing as cause producing changes, results, ox effects. Having this evidence in the operations of our own minds, it is idle to say, that we have no proof, that there is such a thing in the universe as causation distinguished from mere sequence. We have proof of something more than mere sequence or succession, and that is power producing or causing effects. The sequence is one thing, the efficiency to which that sequence proximately owes its existence is another. And as was before remarked, in the exercise or operation of our own minds we have complete evidence of the existence of such a thing as power or efficiency. The human mind is itself a power, a cause producing results or effects. I need not say, that I wholly repudiate the absurd dogma refuted by President Edwards, that the will determines each volition by a prior volition, and af course the first volition by a volition prior to that, and so on, ad infinitum, *2

THE FOLLY OF ATHEISM.

Thus, my brethren, in the countless tribes of living and sentient beings, which revel in the luxury of existence throughout the chambers of our planet, we have the most overwhelming evidence for the fiat and the finger of a God. And when the Atheist surveys the innumerable instances of contrivance and design, by which he is every where surrounded, and still refuses to admit that they were produced by an intelligent and designing Mind, he contradicts one of the plainest, and simplest, and most unquestionable principles of natural science — that every effect must have an adequate cause. In this respect, therefore, he forfeits all claim to the character of a sound philosopher, and only confirms the words of the Psalmist, " the fool hath said in his heart, there is no God."

An objector however might here reply, the argument from contrivance and design is altogether inconclusive, because in the very being for whom you claim an existence, there are by your own account the same indications of contrivance, the same proofs of intelligence, the same marks of design in the adaptation of means to an end, and therefore on your own principles he himself must have had an intelligent and designing creator. To this we reply, — the objection at first sight carries with it an appearance of great plausibility, but a little reflection will shew, that in one particular which is absolutely essential to the validity of the argument, there is no analogy between the two cases. With respect to the human species and the different tribes of inferior animals, there is the most decisive proof, that their existence had a beginning. They are therefore to be regarded as effects, and effects always presuppose an adequate cause. But with relation to the Divine Being, there is no proof whatever, that his existence had any beginning — no proof therefore that it is an effect, and of course no proof that it was produced by any previous cause. The argument therefore from contrivance

THE FOLLY OF ATHEISM.

and design, so far as this objection is concerned, remains, in all its original force, unanswered and unimpaired, and leaves but one rational conclusion to the candid inquirer, and that is, that we are the workmanship of a Supreme Being, himself uncaused and eternal.

And can you believe for a moment, that the hand which could construct such a piece of mechanism as man,* could not also frame and fashion the universe at large ? Were not the power, and the knowledge, and the skill, which were adequate to produce those astonishing and almost incredible combinations, that we witness in the structure of men and animals — were not the power, and the knowledge and the skill, which were adequate to these results — were not they adequate to produce all those brilliant and magnificent combinations, by which we are every where surrounded ? And when you survey the universe, with its countless marks of adaptation and design, can you, as rational and intelligent philosophers, assign its origin to any other cause, than the fiat of one Supreme Being ? one who made it by his power, and who directs, controls, and governs it with infinite wisdom ? No, my brethren.

But before we conclude our remarks on this interesting subject, we must notice the objection of a celebrated Atheist, by which he has endeavored, on the ground of

* We here refer not only to the structure of the human body, but also to that of the human mind. The evidence from the latter source, to which comparatively little attention was given by former writers, has been admirably exhibited by Dr. Chalmers and Lord Brougham in their respective treatises on Natural Theology. When we speak of the " mechanism " of man, it is perhaps unnecessary to say — and yet we do it for the sake of caution, in order to prevent the possibility of misapprehension — that we use the word in an extended sense, meaning the structure and constitution of his mind and body. We do not mean, that man is a mere machine, destitute of free agency. On the contrary, as will be seen in the latter part of the discourse, we firmly believe in the free moral agency of man, and regard it as the foundation of his jresponsibility.

THE FOLLY Otf ATHEISMexperience, to invalidate the argument for the being of a God, derived from the manifestations of contrivance and design. And in order to introduce this objection, let us recur to an example, which may be found in the works of almost every writer on Natural Theology. We allude to the well known illustration of a watch. When we examine the structure of this instrument, we perceive, in the arrangement of its various parts, an adaptation to one given end, the measurement of time, and from the marks of contrivance and design thus exhibited, we infer with absolute certainty, that it was made by an intelligent artist. In like manner from the countless indications of contrivance and design, both in the gorgeous planet on which we move, and in the suns and systems which sweep in harmonious order along the track of immensity, we infer that the material universe was made by an intelligent and designing mind, the great Architect of nature.

To this argument Mr. Hume would reply, we have had experience in relation to the making of watches, but we have had no such experience in relation to the making of worlds, and therefore we have no right to infer the existence of a God.* To bring this objection to the test of common sense, let us take a familiar illustration. Suppose that you were now for the first time to see a musical instrument. From an attentive examination of the several parts, you perceive, that in their present arrangement they are adapted to produce an evolution of musical sounds,t and you never doubt for a moment, that the instrument was

* See this objection examined at length in Chalmer's Natural Theology, vol. I, Book i. chap. iv. To this work of Dr. Chalmers, I gratefully acknowledge myself indebted for much assistance in the preparation of this discourse-. Lord Brougham's very able dissertation on the same subject, which I have also perused with much satisfaction, will be read with interest by those who anjpleased with discrimination of thought, and power of language.

f Dr. Chalmers.

THE FOLLY OF ATHEISM.

constructed for that purpose by an intelligent artist. But suppose some one should say, you have had no experience respecting this instrument, and therefore you have no right to infer that it was made by any person whatever. Would such an objection stagger any man of common sense for a single moment ? If in the case supposed, you were to hear an objection alleged with a high degree of confidence, would your faith be shaken with regard to the correctness of your previous conclusions ? Might you not immediately reply, True, I have had no experience with respect to the entire organization of this particular instrument ; I have never seen one before — but then with respect to every thing that is essential to the argument by which I infer that it was made by an intelligent artist, I have the most abundant experience. Although I have never before seen a musical instrument, I have seen a thousand instances in which means have been adapted to produce some given end, and I know from the light of uniform experience, that in all these cases adaptation of means to an end, no matter what that end may be, implies an intelligent and contriving mind, and therefore, perceiving as I do, in the instrument before me, such an adaptation, I infer on the ground of experience, that it is the workmanship of an artist possessing the requisite knowledge and skill. So in respect to the visible universe. We have never seen a universe before. Nor have we seen a Supreme Architect employed in framing and fashioning the materials of which it is composed, but during all our lives we have seen a constant repetition of examples, in which adaptation of means to an end, no matter what the end may have been, implies the agency of an intelligent mind, and therefore when we behold the countless marks of adaptation and design so strikingly exhibited in the visible universe, we infer on the ground of experience — the very ground on which Mr. Hume, with his gigantic intellect, endeavored to overthrow the evi-

IS

THE FOLLY OF ATHEISM.

dence for the existence of a God — on this very ground) we infer with all the certainty of moral demonstration, that there is a Supreme Architect of nature, whose right hand hath spanned the heavens, and whose arm hath laid the foundations of the earth.

It may here perhaps be well to remark, that by those who deny the existence of a God much is said respecting the laws of nature. For instance, it is said the law of gravitation will account for the harmonious movements of the planets in their respective orbits, as they travel round the sun. But will the law of gravitation, or any other law of nature, account for the manner in which the planets are so arranged as to come under the beneficial action of this Jaw ? How came the earth to be placed exactly at the requisite distance from the sun, and the other heavenly bodies ? How came it to be impressed with a rotary and progressive motion ? How came its axis to be so inclined to the plane of its orbit, as to produce the grateful variety of the seasons ? We may say what we please about the laws of nature, but they can never account for the manner in which the materials of the universe are so arranged, as to come under the beneficial action of these laws. There is no rational account of this beautiful arrangement, unless you admit the agency of an intelligent and designing mind: and when the Atheist denies that the material universe is the workmanship of an intelligent Architect, if he would follow out his principles to their legitimate conclusion, he must believe that effects have sprung into existence without any adequate cause. He thus lays himself open to the charge of an excessive credulity, and verifies the declaration of the Psalmist, " the fool hath said in his heart, there is no God."

Thus you see, it is impossible to avoid the conclusion, that there is a God. It is the hand of God, which has fitted up this beautiful world for the dwelling place of man — it ia

THE FOLLY OF ATHEISM.

the hand of God which has decorated the sky with the gold, and the azure, and the Vermillion — it is the hand of God which has clothed the fields with luxuriant verdure — it is the hand of God which has marshalled those glittering orbs on the brow of the firmament — it is the hand of God which "guides the roll of every planet" — and it is the hand of God which has implanted within you a conscience, whose still small voice is not always drowned amid the wild uproar and conflict of human passions.