Let this judgment be called what it may, or be where it may these facts follow: 1. That men are judged and rewarded in accordance with the quality and amount of works performed. What they receive as a reward, or demerit, is an equivalent for the deeds done in the body. Now, should this judgment take place after the resurrection from literal death, and they, there and then, only receive in value the just and strict merit or demerit of their finite and limited performances, what prospect have we in our anticipations of the resurrection world? It is acknowledged by all, that in the resurrection state we shall either receive immortal bliss on the one hand, or endless death on the other; and at the same time are strenuously contending for strict rewards and punishments, as an equivalent for limited demands, or works performed in a finite capacity. Many, if not all, who suppose this judgment to follow the resurrection, evidently overlook the difficulties and absurdities it involves.

It should be borne in mind, that, whatever we receive of God as a state or condition in the resurrection state, it is the free gift of God, and bestowed agreeably to his good pleasure. We should also bear in mind, that while we are contending for judgment according to our works, in or after the resurrection, we are supporting a theory which, if true, would annihilate the gift of heaven, and the merits of Christ. But, by admitting the judgment to be confined to Christ's kingdom established on earth, we see no difficulty in being judged and rewarded according to our works. The works of men are limited and confined to earth; of course all they can receive as an equivalent must also be limited and confined to the same place. Men cannot perform deeds in time, and receive reward for them in eternity, any more than they can sow in one field and reap the same in another; or, than they might expect that the result of good and wholesome diet here would be a sound and healthy state in the eternal world. The conclusions are these: First, the judgment is under Christ and confined to his kingdom on earth. Second, mankind are judged and awarded in strict accordance with their merit or demerit. Third, this judgment is confined to the Gospel kingdom on earth,

that it is the last judgment,—

it precedes the resurrection, and will have been closed at the resurrection of the dead.

In the fourth place, we notice the time when, and place where the judgment is executed.

The Scriptures under this head conclusively show that it is in the earth, on the earth, under the sun, confined to earth and the life of man. We find these conclusions sanctioned, by plain and positive teachings, in more than twenty passages of the Bible. We also find that both the righteous and the wicked are judged and awarded in the earth. But we no where find in the Bible a solitary scrap of evidence that this judgment, or any judgment, is to be after men have left this world. In no one passage is it declared that the judgment shall set, or take place, in eternity, or after the resurrection of the dead. God has, in no place, nor at any time, informed his creatures that he would judge and reward them after they were dead, or in another world! But we have abundance of proof that he will do it in this world, during their literal exist. ence. Why, then, are we not willing to yield to the teachings of truth; and acknowledge the utility of being judged and awarded in this life, agreeably to our deserts? And why not acknowledge the folly and inconsistency of men being called from the tombs to be judged, when, and where, it can be of no possible benefit, either to God or themselves? Their fate is acknowledged to be sealed at death, and nothing can be altered for the better or worse. The only fair conclusion is this: men in all ages of the world have received the legitimate result of their doings. These results are called judgments. Second, the Gospel day is the judgment day, and is common, general, or universal. The conduct and proceedings of men are all declared to be good or bad, according to their merit or demerit, under the Gospel. Christ says, "For judgment I am come into the world." Again he says, "Now is the judgment of this world." Here men receive the fruit of their doings. The result is positive and certain. If they believe, are obedient, they are saved, are happy. But if they are unbelieving and disobedient, they are miserable, unhappy, and condemned. The very

nature of the Gospel is, to approve or condemn the deeds and actions of men in this life; agreeably to their merit or demerit. Hence, this is not only a day or time of trial, but of judgment, decision, or retribution. It is called "a day," "the day," and sometimes the hour of judgment." And I saw another angel fly in the midst of heaven, having the everlasting

John says,

66

Gospel to preach to them that dwell on the earth, and tc every nation, and kindred, and tongue, and people, saying, with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come. Rev. 14: 6, 7. We think the above remarks, under this head, to be sufficient. All that is necessary to keep any from straying on this subject is, to observe the plain and positive teachings of the Bible, rather than to follow preconceived and superstitious notions, to the violation of their better reason, and the expense of truth and common sense.

On sundry passages, Section II, we remark, first, that whatsoever time or place is referred to, no judgment is spoken of which is to take place after the resurrection from literal death, or even after the close of the Gospel day.

66

In Matt. 5: 21, 22, we find, that whoever should kill another, or even call his brother a fool, or be angry with him without a cause, should be in danger of the judgment or decision of the Jewish council. In Matt. 12: 41, 42, it is said, "The men of Nineveh shall rise in judgment with this generation, and shall condemn it. The queen of the south shall rise up in the judgment with this generation, and shall condemn it." The judgment here alluded to is one often spoken of, and as often declared to come upon that generation, the people then living, not in eternity. It is the time of judgment of which Christ speaks when he says, Matt. 23: 33, 35, 36, "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" (gehenna.) That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.” Chapter 24: 21, "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." All these calamities and afflictions did come upon the people of that age and nation, to the utter destruction of their city, and final overthrow of their national polity. Paul speaks of the same judgment in Acts 24: 25, "And as he reasoned of righteousness, temperance, and judgment to come, Felix, trembled." This judg ment was about to come, or nigh at hand. Peter alludes to the same in 2 Peter 2: 3, "And through covetousness shall they, with feigned words, make merchandise of you: whose judgment now of a

long time lingereth not, and their damnation slumbereth not." Peter speaks of the judgment of false teachers and wicked men of that day as lingering not, and their damnation (or sentence to condemnation) as slumbering not: it was about to fall upon them. The same in 1 Peter 4: 7, "But the end of all things is at hand." The end of their civil, political, and religious rites, ceremonies, and institutions. The same in Matt. 16: 27, 28, "For the Son of Man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 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." Here is a judgment during the life-time of some then living, in which every man should be rewarded according to his works; all of which shows that it was in this world, and even nigh at hand. There are several passages speaking of the same time, such as Matt. 25: 46, and others which are explained in this work. Matt. 10: 14, 15, "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." See, also, its parallels in Mark 6: 11, and Luke 10: 11, 12. Here the same time and judgment is referred to as in Matt. 12: 41, 42, and other places. Christ says, "It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." (Those who rejected the apostle's preaching.) Our Saviour was almost continually warning the people of an alarming judgment or calamity which was rapidly approaching, and would suddenly and unexpectedly fall upon that people and nation. And as the people then (in Christ's day) had more instruction upon the subject, more light and knowledge, higher facilities from the various means they possessed, their judgment, their calamity, affliction, and perilous distress, would be more intolerable, more protracted and intolerably painful and grievous, than was the judgment and calamity which befell Sodom and Gomorrah. Is not this too true to be disputed? When, or where, was there ever a time or place that suffered more than did the Jews in that calamitous day? See Josephus, and others, on the destruction of Jerusalem. The evils suffered by Sodom and Gomorrah were not so severe and trying as those of Jerusalem. And notwithstanding so many suppose this to

relate to a future general judgment, the best critics and commentators of the limitarian orders, are of the same opinion with ourselves. DR. HAMMOND says on this subject, "I assure you, the punishment or destruction that will light upon that city shall be such that the destruction of Sodom will appear to be more tolerable than that." He also refers to what he had said in another place on the phrase kingdom of God, where he quoted and explained the text thus: 66 6 Verily I say unto you, it shall be more tolerable for Sodom in that day,' (i. e., not in the day of judgment to come, for that belongs to each particular person, not whole cities together, but) in that day of the kingdom of God, than for that refractory city. God's dealing with Sodom in the day of their destruction with fire and brimstone, shall be acknowledged to have been more supportable than his dealing with such contumacious, impatient cities of Judea."— Paraphrase on Matt. 10: 15, and Annotations on Matt. 3: 2. The same views are given by Bishop Pearce, Gilbert, Wakefield, Dr. A. Clarke, and others.

We think the above conclusions are correct, and the only rational exposition that can be given upon the subject. But objections are founded on the future tense of the verb, It shall be more tolerable, &c. We think that those who observe the original use of the tenses must be satisfied that they are not there used with the same precision as in our own language at the present day, and that instances often occur which can be reduced to no fixed grammatical principle. But we do not wish to criticize upon the license of those expressions. And if those who raise the above objection to the tense of the verb would persevere in like criticisms with the Bible we think they would soon be willing to retrace their steps, and adopt more rational rules of interpretation. The fact is this, the time or judgment of which Christ here speaks was then future; it did not take place until about forty-one years after Christ's day; and when it did come, it was not so tolerable, so easily borne, as that of Sodom and Gomorrah. Consequently he could with all propriety say, It shall be, &c. We will here mention another fact, which, if generally understood, might in a measure tend to obviate the difficulty: the article the is not used in the original text. It stands thus" en hemera kriseos." In the Greek, we find but one article used which answers to the definite article the in English. Mr. Fisk, in his Greek Grammar, says, "When no article is ex