CHAPTER XXIV.

THE SECOND COMING OF CHRIST JESUS, AND THE MILLENNIUM. The second coming of Christ Jesus is clearly taught in the canonical, as well as in the apocryphal, books of the New Testament. Paul teaches, or _is made to teach it_,[233:1] in the following words: "If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 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 himself 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."[233:2] He further tells the Thessalonians to "abstain from all appearance of evil," and to "be preserved blameless _unto the coming of our Lord Jesus Christ_."[233:3] James,[233:4] in his epistle to the brethren, tells them not to be in too great a hurry for the coming of their Lord, but to "be patient" and wait for the "coming of the Lord," as the "husbandman waiteth for the precious fruit of the earth." But still he assures them that "the coming of the Lord draweth nigh."[233:5] Peter, in his first epistle, tells his brethren that "the end of all things is at hand,"[233:6] and that when the "chief shepherd" does appear, they "shall receive a crown of glory that fadeth not away."[233:7] John, in his first epistle, tells the Christian community to "abide in him" (Christ), so that, "when he shall appear, we may have confidence, and not be ashamed before him."[234:1] He further says: "Behold, now are we the sons of God, and 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."[234:2] According to the writer of the book of "The Acts," when Jesus ascended into heaven, the Apostles stood looking _up_ towards heaven, where he had gone, and while thus engaged: "behold, two men stood by them (dressed) in white apparel," who said unto them: "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is _taken up_ from you into heaven, _shall so come in like manner as ye have seen him go_ (up) _into heaven_."[234:3] The one great object which the writer of the book of Revelations wished to present to view, was "_the second coming of Christ_." This writer, who seems to have been anxious for that time, which was "surely" to come "quickly;" ends his book by saying: "Even so, come Lord Jesus."[234:4] The two men, dressed in white apparel, who had told the Apostles that Jesus should "come again," were not the only persons whom they looked to for authority. He himself (according to the Gospel) had told them so: "The Son of man shall come (again) in the glory of his Father with his angels." And, as if to impress upon their minds that his second coming should not be at a distant day, he further said: "Verily I say unto you, there be some standing here, which shall not taste of death, _till they see the Son of man coming in his kingdom_."[234:5] This, surely, is very explicit, but it is not the only time he speaks of his second advent. When foretelling the destruction of the temple, his disciples came unto him, saying: "Tell us when shall these things be, _and what shall be the sign of thy coming_?"[234:6] His answer to this is very plain: "Verily I say unto you, _this generation shall not pass till all these things be fulfilled_ (_i. e_, the destruction of the temple and his second coming), but of that day and hour knoweth no man, no, not the angels of heaven, but my Father only."[234:7] In the second Epistle _attributed_ to Peter, which was written after that generation had passed away,[235:1] there had begun to be some impatience manifest among the _believers_, on account of the long delay of Christ Jesus' second coming. "Where is the promise of his coming?" say they, "for since the fathers fell asleep all things continue as they were from the beginning of the creation."[235:2] In attempting to smoothe over matters, this writer says: "There shall come in the last days scoffers, saying: 'Where is the promise of his coming?'" to which he replies by telling them that they were ignorant of all the ways of the Lord, and that: "One day is with the Lord as a thousand years, and a thousand years as one day." He further says: "The Lord is not slack concerning his promise;" and that "the day of the Lord _will come_." This coming is to be "as a thief in the night," that is, when they least expect it.[235:3] No wonder there should have been scoffers--as this writer calls them--the generation which was not to have passed away before his coming, had passed away; all those who stood there had been dead many years; the sun had not yet been darkened; the stars were still in the heavens, and the moon still continued to reflect light. None of the predictions had yet been fulfilled. Some of the early Christian Fathers have tried to account for the words of Jesus, where he says: "Verily I say unto you, there be some standing here which shall not taste of death, till they see the Son of man coming in his kingdom," by saying that he referred to _John_ only, and that that Apostle was not dead, but sleeping. This fictitious story is related by Saint Augustin, "from the report," as he says, "of credible persons," and is to the effect that: "At Ephesus, where St. John the Apostle lay buried, he was not believed to be dead, _but to be sleeping only in the grave_, which he had provided for himself till our Saviour's second coming: in proof of which, they affirm, that the earth, under which he lay, was seen to heave up and down perpetually, in conformity to the motion of his body, in the act of breathing."[235:4] This story clearly illustrates the stupid credulity and superstition of the primitive age of the church, and the faculty of imposing any fictions upon the people, which their leaders saw fit to inculcate. The doctrine of the _millennium_ designates a certain period in the history of the world, lasting for a long, indefinite space (vaguely a _thousand years_, as the word "_millennium_" implies) during which the kingdom of _Christ Jesus_ will be visibly established on the earth. The idea undoubtedly originated proximately in the Messianic expectation of the Jews (as Jesus _did not_ sit on the throne of David and become an earthly ruler, it _must be_ that he is _coming again_ for this purpose), but more remotely in the Pagan doctrine of the final triumph of the several "Christs" over their adversaries. In the first century of the Church, _millenarianism_ was a _whispered_ belief, to which the book of Daniel, and more particularly the predictions of the _Apocalypse_[236:1] gave an apostolical authority, but, when the church imbibed _Paganism_, their belief on this subject lent it a more vivid coloring and imagery. The unanimity which the early Christian teachers exhibit in regard to _millenarianism_, proves how strongly it had laid hold of the imagination of the Church, to which, in this early stage, immortality and future rewards were to a great extent things of this world as yet. Not only did Cerinthus, but even the orthodox doctors--such as Papias (Bishop of Hierapolis), Irenæus, Justin Martyr and others--delighted themselves with dreams of the glory and magnificence of the millennial kingdom. Papias, in his collection of traditional sayings of Christ Jesus, indulges in the most monstrous representations of the re-building of Jerusalem, and the colossal vines and grapes of the millennial reign. According to the general opinion, the millennium was to be preceded by great calamities, after which the Messiah, _Christ Jesus_, would appear, and would bind Satan for a thousand years, annihilate the godless heathen, or make them slaves of the believers, overturn the Roman empire, from the ruins of which a new order of things would spring forth, in which "the dead in Christ" would rise, and along with the surviving saints enjoy an incomparable felicity in the city of the "New Jerusalem." Finally, all nations would bend their knee to _him_, and acknowledge _him only_ to be _the Christ_--his religion would reign supreme. This is the "Golden Age" of the future, which all nations of antiquity believed in and looked forward to. We will first turn to _India_, and shall there find that the _Hindoos_ believed their "_Saviour_," or "Preserver" _Vishnu_, who appeared in mortal form as _Crishna_, is _to come again in the latter days_. Their sacred books declare that in the last days, when the fixed stars have all apparently returned to the point whence they started, at the beginning of all things, in the month _Scorpio_, Vishnu will appear among mortals, in the form of an armed warrior, riding a winged _white horse_.[236:2] In one hand he will carry a scimitar, "blazing like a comet," to destroy all the impure who shall then dwell on the face of the earth. In the other hand he will carry a large shining ring, to signify that the great circle of _Yugas_ (ages) is completed, and that the end has come. At his approach _the sun and moon will be darkened, the earth will tremble, and the stars fall from the firmament_.[237:1] The Buddhists believe that _Buddha_ has repeatedly assumed a human form to facilitate the reunion of men with his own universal soul, so they believe that _"in the latter days" he will come again_. Their sacred books predict this coming, and relate that his mission will be to restore the world to order and happiness.[237:2] This is exactly the Christian idea of the millennium. The _Chinese_ also believe that "_in the latter days_" there is to be a _millennium_ upon earth. Their five sacred volumes are full of prophesies concerning this "Golden Age of the Future." It is the universal belief among them that a "_Divine Man_" will establish himself on earth, and everywhere restore peace and happiness.[237:3] The ancient _Persians_ believed that in the last days, there would be a millennium on earth, when the religion of Zoroaster would be accepted by all mankind. The Parsees of to-day, who are the remnants of the once mighty Persians, have a tradition that a holy personage is waiting in a region called Kanguedez, for a summons from the Ized Serosch, who in the last days will bring him to Persia, to restore the ancient dominion of that country, and spread the religion of Zoroaster over the whole earth.[237:4] The Rev. Joseph B. Gross, in his "Heathen Religion,"[237:5] speaking of the belief of the ancient Persians in the millennium, says: "The dead would be raised,[237:6] and he who has made all things, cause the earth and the sea to return again the remains of the departed.[237:7] Then Ormuzd shall clothe them with flesh and blood, while they that live at the time of the resurrection, must die in order to likewise participate in its advantage. "Before this momentous event takes place, three illustrious prophets shall appear, who will announce their presence by the performance of miracles. "During this period of its existence, and till its final removal, the earth will be afflicted with pestilence, tempests, war, famine, and various other baneful calamities."[237:8] "After the resurrection, every one will be apprised of the good or evil which he may have done, and the righteous and the wicked will be separated from each other.[238:1] Those of the latter whose offenses have not yet been expiated, will be cast into hell during the term of three days and three nights,[238:2] in the presence of an assembled world, in order to be purified in the burning stream of liquid ore.[238:3] After this, they enjoy endless felicity in the society of the blessed, and the pernicious empire of Ahriman (the devil), is fairly exterminated.[238:4] Even this lying spirit will be under the necessity to avail himself of this fiery ordeal, and made to rejoice in its expurgating and cleansing efficacy. Nay, hell itself is purged of its mephitic impurities, and washed clean in the flames of a universal regeneration.[238:5] "The earth is now the habitation of bliss, all nature glows in light; and the equitable and benignant laws of Ormuzd reign supremely through the illimitable universe.[238:6] Finally, after the resurrection, mankind will recognize each other again; wants, cares, and passions will cease;[238:7] and everything in the paradisian and all-embracing empire of light, shall rebound to the praise of the benificent God."[238:8] The disciples of _Bacchus_ expected his _second advent_. They hoped he would assume at some future day the government of the universe, and that he would restore to man his primary felicity.[238:9] The _Esthonian_ from the time of the German invasion lived a life of bondage under a foreign yoke, and the iron of his slavery entered into his soul. He told how the ancient hero Kalewipoeg sits in the realms of shadows, waiting until his country is in its extremity of distress, when he will _return to earth_ to avenge the injuries of the Esths, and elevate the poor crushed people into a mighty power.[238:10] The suffering _Celt_ has his Brian Boroihme, or Arthur, _who will come again_, the first to inaugurate a Fenian millennium, the second to regenerate Wales. Olger Dansk waits till the time arrives when he is to start from sleep to the assistance of the _Dane_ against the hated Prussian. The Messiah is to come and restore the kingdom of the _Jews_. Charlemagne was the Messiah of mediæval Teutondom. He it was who founded the great German empire, and shed over it the blaze of Christian truth, and now he sleeps in the Kyffhauserberg, waiting till German heresy has reached its climax and Germany is wasted through internal conflicts, to rush to earth once more, and revive the great empire and restore the Catholic faith.[239:1] The ancient _Scandinavians_ believed that in the "latter days" great calamities would befall mankind. The earth would tremble, and the stars fall from heaven. After which, the great _serpent_ would be chained, and the religion of Odin would reign supreme.[239:2] The disciples of _Quetzalcoatle_, the Mexican Saviour, expected his second advent. Before he departed this life, he told the inhabitants of Cholula that he would return again to govern them.[239:3] This remarkable tradition was so deeply cherished in their hearts, says Mr. Prescott in his "Conquest of Mexico," that "the Mexicans looked confidently to the return of their benevolent deity."[239:4] So implicitly was this believed by the subjects, that when the Spaniards appeared on the coast, they were joyfully hailed as the returning god and his companions. Montezuma's messengers reported to the Inca that "it was Quetzalcoatle who was coming, bringing his temples (ships) with him." All throughout New Spain they expected the reappearance of this "Son of the Great God" into the world, who would renew all things.[239:5] Acosta alludes to this, in his "History of the Indies," as follows: "In the beginning of the year 1518, they (the Mexicans), discovered a fleet at sea, in the which was the Marques del Valle, Don Fernando Cortez, with his companions, a news which much troubled Montezuma, and conferring with his council, they all said, that without doubt, their great and ancient lord Quetzalcoatle was come, who had said that he would return from the East, whither he had gone."[239:6] The doctrine of the millennium and the second advent of Christ Jesus, has been a very important one in the Christian church. The ancient Christians were animated by a contempt for their present existence, and by a just confidence of immortality, of which the doubtful and imperfect faith of modern ages cannot give us any adequate notion. In the primitive church, the influence of truth was powerfully strengthened by an opinion, which, however much it may deserve respect for its usefulness and antiquity, has not been found agreeable to experience. _It was universally believed, that the end of the world and the kingdom of heaven were at hand._[240:1] The near approach of this wonderful event had been predicted, as we have seen, by the Apostles; the tradition of it was preserved by their earliest disciples, and those who believed that the discourses _attributed_ to Jesus were really uttered by him, were _obliged_ to expect the second and glorious coming of the "Son of Man" in the clouds, _before that generation was totally extinguished_ which had beheld his humble condition upon earth, and which might still witness the calamities of the Jews under Vespasian or Hadrian. The revolution of seventeen centuries has instructed us not to press too closely the _mysterious_ language of prophecy and revelation; but as long as this error was permitted to subsist in the church, it was productive of the most salutary effects on the faith and practice of Christians, who lived in the awful expectation of that moment when the globe itself and all the various races of mankind, _should tremble at the appearance of their divine judge_. This expectation was countenanced--as we have seen--by the twenty-fourth chapter of St. Matthew, and by the first epistle of Paul to the Thessalonians. Erasmus (one of the most vigorous promoters of the Reformation) removes the difficulty by the help of _allegory_ and _metaphor_; and the learned Grotius (a learned theologian of the 16th century) ventures to insinuate, that, for wise purposes, _the pious deception was permitted to take place_. _The ancient and popular doctrine of the millennium_ was intimately connected with the second coming of Christ Jesus. As the works of the creation had been fixed in _six days_, their duration in the present state, according to a tradition which was attributed to the prophet Elijah, was fixed to _six thousand years_.[240:2] By the same analogy it was inferred, that this long period of labor and contention, which had now almost elapsed, would be succeeded by a joyful Sabbath of a _thousand years_, and that Christ Jesus, with the triumphant band of the saints and the elect who had escaped death, or who had been miraculously revived, would reign upon earth until the time appointed for the last and general resurrection. So pleasing was this hope to the mind of the believers, that the "New Jerusalem," the seat of this blissful kingdom, was quickly adorned with all the gayest colors of the imagination. A felicity consisting only of pure and spiritual pleasure would have been too refined for its inhabitants, who were still supposed to possess their human nature and senses. A "Garden of Eden," with the amusements of the pastoral life, was no longer suited to the advanced state of society which prevailed under the Roman empire. A city was therefore erected of gold and precious stones, and a supernatural plenty of corn and wine was bestowed on the adjacent territory; in the free enjoyment of whose spontaneous productions, the happy and benevolent people were never to be restrained by any jealous laws of exclusive property. Most of these pictures were borrowed from a misrepresentation of Isaiah, Daniel, and the Apocalypse. One of the grossest images may be found in Irenæus (l. v.) the disciple of Papias, who had seen the Apostle St. John. Though it might not be universally received, it appears to have been the reigning sentiment of the orthodox believers; and it seems so well adapted to the desires and apprehensions of mankind, that it must have contributed in a very considerable degree to the progress of the Christian faith. But when the edifice of the church was almost completed, the temporary support was laid aside. The doctrine of Christ Jesus' reign upon earth was at first treated as a profound _allegory_, was considered by degrees as a _doubtful_ and _useless_ opinion, and was at length rejected as the absurd invention of heresy and fanaticism. But although this doctrine had been "laid aside," and "rejected," it was again resurrected, and is alive and rife at the present day, even among those who stand as the leaders of the orthodox faith. The expectation of the "last day" in the year 1000 A. D., reinvested the doctrine with a transitory importance; but it lost all credit again when the hopes so keenly excited by the _crusades_ faded away before the stern reality of Saracenic success, and the predictions of the "Everlasting Gospel," a work of Joachim de Floris, a Franciscan abbot, remained unfulfilled.[241:1] At the period of the _Reformation_, millenarianism once more experienced a partial revival, because it was not a difficult matter to apply some of its symbolism to the papacy. The Pope, for example, was _Antichrist_--a belief still adhered to by some extreme Protestants. Yet the doctrine was not adopted by the great body of the reformers, but by some fanatical sects, such as the Anabaptists, and by the Theosophists of the seventeenth century. During the civil and religious wars in France and England, when great excitement prevailed, it was also prominent. The "Fifth Monarchy Men" of Cromwell's time were millenarians of the most exaggerated and dangerous sort. Their peculiar tenet was that the millennium _had_ come, and that _they_ were the saints who were to inherit the earth. The excesses of the French Roman Catholic Mystics and Quietists terminated in _chiliastic_[242:1] views. Among the Protestants it was during the "Thirty Years' War" that the most enthusiastic and learned chiliasts flourished. The awful suffering and wide-spread desolation of that time led pious hearts to solace themselves with the hope of a peaceful and glorious future. Since then the _penchant_ which has sprung up for expounding the prophetical books of the Bible, and particularly the _Apocalypse_, with a view to present events, has given the doctrine a faint semi-theological life, very different, however, from the earnest faith of the first Christians. Among the foremost chiliastic teachers of modern centuries are to be mentioned Ezechiel Meth, Paul Felgenhauer, Bishop Comenius, Professor Jurien, Seraris, Poiret, J. Mede; while Thomas Burnet and William Whiston endeavored to give chiliasm a geological foundation, but without finding much favor. Latterly, especially since the rise and extension of missionary enterprise, the opinion has obtained a wide currency, that after the conversion of the whole world to Christianity, a blissful and glorious era will ensue; but not much stress--except by extreme literalists--is now laid on the nature or duration of this far-off felicity. Great eagerness, and not a little ingenuity have been exhibited by many persons in fixing a _date_ for the commencement of the millennium. The celebrated theologian, Johann Albrecht Bengel, who, in the eighteenth century, revived an earnest interest in the subject amongst orthodox Protestants, asserted from a study of the prophecies that the millennium would begin in 1836. This date was long popular. Swedenborg held that the last judgment _took place_ in 1757, and that the new church, or "_Church of the New Jerusalem_," as his followers designate themselves--in other words, the millennial era--_then began_. In America, considerable agitation was excited by the preaching of one William Miller, who fixed the second advent of Christ Jesus about 1843. Of late years, the most noted English millenarian was Dr. John Cumming, who placed the end of the _present dispensation_ in 1866 or 1867; but as that time passed without any millennial symptoms, he modified his original views considerably, before he died, and conjectured that the beginning of the millennium would not differ so much after all from the years immediately preceding it, as people commonly suppose. FOOTNOTES: [233:1] We say "is made to teach it," for the probability is that Paul never wrote this passage. The authority of _both_ the Letters to the _Thessalonians_, attributed to Paul, is undoubtedly spurious. (See The Bible of To-Day, pp. 211, 212.) [233:2] I. Thessalonians, iv. 14-17. [233:3] Ibid. v. 22, 23. [233:4] We say "James," but, it is probable that we have, in this epistle of James, another pseudonymous writing which appeared after the time that James must have lived. (See The Bible of To-Day, p. 225.) [233:5] James, v. 7, 8. [233:6] I. Peter, iv. 7. [233:7] I. Peter, v. 7. This Epistle is not authentic. (See The Bible of To-Day, pp. 226, 227, 228.) [234:1] I. John, ii. 26. This epistle is not authentic. (See Ibid. p. 231.) [234:2] I. John, v. 2. [234:3] Acts, i. 10, 11. [234:4] Rev. xxii. 20. [234:5] Matt. xvi. 27, 28. [234:6] Ibid. xxiv. 3. [234:7] Ibid. xxiv. 34-36. [235:1] Towards the close of the second century. (See Bible of To-Day.) [235:2] II. Peter, iii. 4. [235:3] II. Peter, iii. 8-10. [235:4] See Middleton's Works, vol. i. p. 188. [236:1] Chapters xx. and xxi. in particular. [236:2] The _Christian Saviour_, as well as the _Hindoo Saviour_, will appear "in the latter days" among mortals "in the form of an armed warrior, riding a _white horse_." St. John sees this in his _vision_, and prophecies it in his "Revelation" thus: "And I saw, and behold a _white horse_: and he that sat on him had a _bow_; and a _crown_ was given unto him: and he went forth conquering, and to conquer." (Rev. vi. 2.) [237:1] Prog. Relig. Ideas, vol. i. p. 75. Hist. Hindostan, vol. ii. pp. 497-503. See also, Williams: Hinduism, p. 108. [237:2] Prog. Relig. Ideas, i. 247, and Bunsen's Angel-Messiah, p. 48. [237:3] See Prog. Relig. Ideas, vol. i. p. 209. [237:4] See Ibid. p. 279. The Angel-Messiah, p. 287, and chap. xiii. this work. [237:5] Pp. 122, 123. [237:6] "And I saw the _dead_, small and great, stand before God." (Rev. xx. 12.) [237:7] "And the _sea_ gave up the dead which were in it." (Rev. xx. 13.) [237:8] "And ye shall hear of wars, and rumors of wars." "Nation shall rise against nation, and kingdom against kingdom, and there shall be famines, pestilences, and earthquakes in divers places." (Matt. xxiv. 6, 7.) [238:1] "And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats." (Matt. xxv. 32, 33.) [238:2] "He descended into hell, the third day he rose (again) from the dead." (Apostles' Creed.) [238:3] Purgatory--a place in which souls are supposed by the papists to be purged by fire from carnal impurities, before they are received into heaven. [238:4] "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years." (Rev. xx. 2.) [238:5] "And death and hell were cast into the lake of fire." (Rev. xx. 14.) [238:6] "And I saw a new heaven and a new earth; for the first earth, and the first heaven were passed away." (Rev. xxi. 1.) [238:7] "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." (Rev. xxi. 1.) [238:8] "And after these things I heard a great voice of much people in heaven, saying, 'Alleluia; salvation, and glory, and honor, and power, unto the Lord, our God.'" (Rev. xix. 1.) "For the Lord God omnipotent reigneth." (Rev. xix. 6.) [238:9] Dupuis: Orig. Relig. Belief. [238:10] Baring-Gould: Orig. Relig. Belief, vol. i. p. 407. [239:1] Baring-Gould: Orig. Relig. Belief, vol. i. p. 407. [239:2] See Mallet's Northern Antiquities. [239:3] Humboldt: Amer. Res., vol. i. p. 91. [239:4] Prescott: Con. of Mexico, vol. i. p. 60. [239:5] Fergusson: Tree and Serpent Worship, p. 87. Squire: Serpent Symbol, p. 187. [239:6] Acosta: Hist. Indies, vol. ii. p. 513. [240:1] Over all the Higher Asia there seems to have been diffused an immemorial tradition relative to a second grand convulsion of nature, and the final dissolution of the earth by the terrible agency of FIRE, as the first is said to have been by that of WATER. It was taught by the Hindoos, the Egyptians, Plato, Pythagoras, Zoroaster, the Stoics, and others, and was afterwards adopted by the Christians. (II. Peter, iii.