judging, sixty-two times; and once damned (2 Thess. 2: 12.) It is also rendered determined, decreed, ordained, concluded, esteemeth, called in question, sentence, condemneth, condemning, law, etc., in different places.

KRISES Occurs upwards of forty times, and is rendered about thirty times judgment, seven times condemnation, and twice damnation. See Matt. 23: 33; Mark 3: 29.

KRIMA Occurs about thirty times, and is rendered damnation eight times, judgment and judgments several times, condemned and condemnation about six times; and in 1 Cor. 6: 7, it is rendered go to law; and in Rev. 18: 20, avenged.

SECTION IV.

A Statement of Facts in relation to the Bible doctrine of Judgment.

Much has been said and written respecting a supposed general judgment to take place at what is called the "end of time." It is called the "general judgment,” the "last judgment," the “great judgment," the "judgment day,” etc. But in the Bible, we nowhere find the phrase, general judgment, last judgment, or the great judgment expressed. It is true that God judges his creatures by established and just principles, in his own way and own time. He judged his ancient people, the Jews, by judges and rulers appointed for that purpose. God frequently visited various nations with judgments and calamities, destroying their cities, country, etc., as in the instances of Egypt, Idumea, Sodom, Gomorrah, Jerusalem and others. These visitations, when individually referred to in the Scriptures, are called "the judgment, the day of judgment," etc. But for us to arrive at correct conclusions in regard to the doctrine of judgment, it is only necessary that we set aside prejudice and preconceived opinions, and strictly observe the teachings of those scriptures where the doctrine is taught.

In the first place, it is necessary to understand the manner in which God judges his creatures. By observing those passages as arranged in Section I. of this Chapter, it will be found, firstly, that God, in appointing judges and rulers over the people, strictly enjoined it upon them to observe wisdom, and execute just judgment

in all their proceedings with the people. He commanded them to judge the people with righteousness, and the poor with just judgment; to speak peace to the people, and save the children of the poor and needy.

Goodness and mercy, truth and justice, are inseparably connected with the judgments of God. David says, Ps. 9: 7, 8, "But the Lord shall endure forever: he hath prepared his throne for judgment. And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness." Verse 6, "The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands." Ps. 33: 4, 5, "For the word of the Lord is right; and all his works are done in truth. He loveth righteousness and judgment: the earth is full of the goodness of the Lord." Ps. 119: 75, "I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me." Verse 137, "Righteous art thou, O Lord, and upright are thy judgments."

The above shows the undeniable fact, that God's manner of judging his creatures is not arbitrary or revengeful; but that it is in kindness, and its only object the good of the creature.

In the second place, it is necessary to observe those passages which speak of the introduction of Christ into the world as Judge and Lawgiver. In these passages we find, not only the same spirit of goodness and justice manifested, but a higher degree of sympathy and kindness appears to exist between Christ as judge, and the people as subjects. Christ was to take possession of the throne of his father David, to reign over the house of Israel forever; and to execute justice and judgment in the earth.

Under the Gospel dispensation, Christ fully receives the responsibility of judging the Gentile world, in connection with all the earth; and is obligated to bring forth judgment unto victory. God, in establishing his Son as judge of the world, hath assigned to him a kingdom, in which he is to bear rule and acquit himself of all responsibility. See Section I., this Chapter. Also the phrases, Kingdom of God, etc., in this work.

In the third place, this judgment is to be executed in accordance with the works of the creature. Christ shall "judge every man according to his works." "Will render to every man according to his deeds," etc. See the passages in their proper place.

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.". John says, "And I saw another angel fly in the midst of heaven, having the everlasting

Gospel to preach to them that dwell on the earth, and to 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.

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. of the south shall rise up in the queen judgment with this generation, and shall condemn it." The judg ment 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

The

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