A Sermon On The Second Coming of Christ

Called Unto Liberty, John Hargrove:
Founding Era Sermons

conclusion

Still however, I view the objector to my remarks, advancing with another famous passage from the writings of St. Paul; and which may be considered as his last or dernier resort.

The Apostle, when writing to the Thessalonians, expresses himself as follows:

For this we say unto you by the Word of the Lord, that we which are alive, and remain unto the coming of the Lord shall not prevent them which are asleep; for the Lord Jimself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and 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, and so shall we ever be with the Lord.

Now, says the objector to the doctrines of the New Jerusalem Church—We have not, as yet, heard this shout, or trump of God alluded to, neither have any Christians been “caught up in the air”; therefore it is impossible for us to believe that the Lord’s second advent has already taken place in the world, or been effected.

In reply to this, apparently formidable objection, I would beg leave to make the following remarks.

1st. I find that the same Apostle whispers in our ear, in another place, that the mere “natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, because they are spiritually discerned[”]; and I am confident, that every intelligent Christian in the world, who can divest himself of the honest prejudices of his former creed, upon this subject, must soon perceive that it is impossible to understand this famous passage of St. Paul to the Thessalonians in its mere natural or literal sense, without first declaring open war against his rational faculty, as well as against the known and acknowledged principles of science.

2dly. As to the trumpet which is to sound an alarm, at the second coming of the Lord, the same Apostle expressly calls it the last trumpet in the 15th chapter of his 1st Epistle to the Corinthians; which evidently implies; that a former or first trumpet had likewise been blown, and also, heard in the world.

But it may be asked, who ever heard this first trumpet, or when was it blown?

The only satisfactory answer that can be given, is, that this first trumpet was not a natural but a spiritual one; which was blown indeed, and in truth, by the first preachers of the ever blessed gospel; and heard by thousands, and tens of thousands of pious men and women, who rendered a cheerful and humble obedience to its “joyful sound.”

Similar to this first trumpet, therefore, do I believe the sound of the last trumpet will be, even a gracious and soul illuminating revelation of the Word of God, as to all its profound and holy mysteries, and prophecies; which revelation the Almighty, for wise and gracious purposes, hath hitherto withheld “from ages and generations”; but hath now, in mercy revealed, for the salvation of His future Church on earth, from infidelity and superstition, forevermore.

3dly. As to our being “caught up in the air,” in order “to meet the Lord at His coming,” we all well know that up and down are mere relative terms; and, that the point of the visible heavens, or universe, which is this moment above our heads, will in twelve hours more be beneath our feet; consequently, with respect to space, no part of the heavens or universe can be said, with propriety, to be any more above us, than beneath us.

By a moderate knowledge, however, of the peculiar style of the Holy Scriptures; or of the science of correspondence, by which they were written, we can easily reconcile this passage of St. Paul to the Thessalonians, with all the principles of reason, analogy and known science.

The ancients, were frequently wont to compare the internal and spiritual principles in man, to the external and material universe, calling man, a microcosm, or world in miniature; hence they called the sensual or lowest principle in man, the earth; his rational faculty, the air, and his most internal or spiritual faculty they called heaven.

Agreeably to this peculiar style (which we dare not deny, obtains through all the Holy Scriptures) by being “caught up in the air, to meet the Lord at His coming,” we are to understand that at that happy and long-wished for period of the Church, the impartial and scientific Christian, whose devout and humble mind is diligently engaged in the study of the sacred pages, shall feel, and experience a blessed elevation of all his ideas respecting the Lord and His Holy Word, from sensual to rational perceptions, whereby he shall be more intimately conjoined unto his God, above the clouds and mists of superstition and infidelity forever.

Lastly. One thing is certain, that if there be no hidden or spiritual meaning involved in that famous passage to the Thessalonians, St. Paul must have been extremely ignorant indeed, respecting the true figure and diurnal motion of the earth—as well as the omnipresence of that Divine Person whose advent he then predicted, and of whom he writes in another place, that “In Him, dwelleth all the fullness of the Godhead bodily.” But for my own part, I have no such mean opinion of the Apostle’s knowledge; for, even admitting that his former preceptor Gamaliel suffered him to leave college so very ignorant, I dare not suppose that this ignorance still prevailed after he had received the finishing stroke to his ministerial accomplishments, in the third heavens, which was previous to this.

There, indeed, he informs us that he heard some things, which “it was not lawful for him to utter” (that is, to the then infant Church of God). May we not presume then, that if Moses, after he was favored with an extraordinary intercourse with God upon Mount-Sinai, was obliged to put “a veil over his face,” while he rehearsed the particulars of what he heard upon the mount, which veil, the Apostle tells us is “still untaken away (from the Jews) in the reading of the Old Testament” (and which, doubtless, signifies the literal sense of the Holy Scriptures, which veils the lustre and glory of the spiritual sense, from mere sensual or natural men)—may we not, I say, presume, that the Apostle also, when writing to the infant Church of Thessalonica, was constrained to use a similar veil, which veil, I fully believe is yet as much “untaken away” from the generality of Christians, while reading Paul’s Epistles, as Moses’ veil is to the Jews while reading the Old Testament.

I trust, however, that there will soon be a blessed and general “turning unto the Lord,” when this veil of the letter will be taken away, from both Jews and Christians, and when the heaven-inspired pages will again be esteemed “precious,” as they were in the days of Samuel.

Yes my beloved, let us indulge the pleasing hope, that God hath at length “avenged His own elect that cry unto Him night and day”; and that the long expected, and long predicted time, “even the set time to favor Israel is now come.”

But, I fear I have intruded too much upon the patient attention of my respected audience; and yet my subject is far—very far from being exhausted; I will, however, close it for the present, after having made a few brief remarks by way of application.

As Christians, we are all happily agreed in believing that the first advent of the Lord has actually taken place in the world, even eighteen hundred years ago, though the Jewish Church refuse to join us in this article.

Now my beloved, it is worthy your recollection, that at that period, the Jews were the only visible Church of God then upon the earth, and the only people who expected and prayed that the Messiah would come: Indeed His coming was particularly described, as to the very time, in the book of Daniel (though in a style peculiar to the prophet). The place of His birth also, together with all the grand or leading circumstances of His life and death; and even of His resurrection are to be found plainly noted down by various prophets; and yet, strange to tell, yet not more strange than true, the Jews were the primary and most powerful rejecters of His first coming!

The reason, (or rather the cause) of this strange conduct in the Jews, is not difficult to point out; for, having then as a church grievously receded and apostatized from the precepts and ordinances of God’s Holy Law; and thereby sunk themselves into the most sensual state, both of affection and perception; they were neither capacitated nor inclined to search out the “wonders of God’s Holy Law”: Hence, they only dwelt on the mere surface, and rested in the letter; vainly expecting an earthly prince, and mighty general in the person of their Messiah; being far more anxious to be delivered from the Roman yoke, than from the yoke of sin.

When, therefore, He came, even “the desire of nations,” they could perceive “no form or comeliness in Him that they should desire Him,” but rejected all His gracious councils against their own souls.

I cannot now take notice of the wicked conduct of the Jews, on this occasion; suffice it to say, in the language of an Apostle, they ceased not to persecute and defame Him, until, at last, “They crucified the Lord of Glory.”

O! Horrid impiety, do you say? O! miserable, unhappy, infatuated people!

But, I have another word to add, and I trust you will consider it until you pardon me for declaring it; to me, it now appears not improbable that the Christian world at the Lord’s second coming will exhibit the second act of the same tragedy.

When this takes place (and as a man of the New Jerusalem Church I verily believe it already has), the scenery, and the performers, will be doubtless new, but the grand plot will be the same.

It is true, we can no more crucify Him “in the flesh,” but we may “in the spirit”; and, whatever Christian rejects the spiritual sense of the Word of God, may be truly said to reject that Holy Spirit which dictated it, and dwells therein.

As to the different sects and denominations of the former Christian Church, I bear them witness that “they have a zeal for God”; but (I must be permitted to add) “not according to knowledge.” For, if it was idle and vain in the Jews, to expect, and look for an earthly prince and conqueror; it is no less so for the Christian world to look for, and expect an exterior and personal appearance of the Lord Jesus Christ, in a circumscribed form, or in any particular part of outward creation; in the room of looking for His spiritual and glorious appearance in His Church, and the man of His Church, by a gracious and powerful descent of His divine principles of love and wisdom therein.

To conclude. Should the honest, but fallacious prejudices of former creeds and teachings, prevent any of my enlightened audience from instantaneously subscribing to the doctrines of the New Church upon the present subject, I can assure them they will not thereby offend me; neither shall I the less esteem them on that account. God forbid. The grand point, in my opinion, is, to be obedient and faithful to our best perceptions of God’s Holy Word; the inhabitants of heaven can do no more.

But in order to be faithful, and give every one here “his portion in due season,” I must be permitted to add one word more: Should there be now before me, any Christian, high or low, rich or poor, whose enlightened and scientific mind compels his interior assent to the doctrines just delivered, and yet—will be such a wretch as to affect to reject or not to believe them, because they are yet unpopular; or, that they fear their candid avowal of them may subject them to some persecution or censure, and perhaps block up their way to some future contemplated and desired preferment; what shall I say to such a character?

I could say much, but I trust that conscience can, and will say much more. O! then conscience, thou agent of the Most High and monitor of man, I adjure thee to do thine office faithfully and impartially in every breast that is before me! That superstition and infidelity, the love of self, and of the world may no more assume the reins of government; but that God may be glorified, in the rational reception of the spiritual sense of His Holy Word, and that precious and immortal souls may be saved, with an everlasting salvation!

“Now unto the King eternal, immortal and invisible, the only wise God our Saviour, be glory and dominion forever and ever.” Amen!

TO CONTINUE :

Introduction

Part - 1 -

Part - 2 -

Part - 3 -