-- 9. When Christ's Judgment takes Place.

Nevertheless, there is a more important question to be answered in relation to the _time_ of judgment. When is the judgment? For it may be thought, from what we have said, that we consider judgment as taking place only in this world. But such is not the fact. Christ's judgments take place at Christ's coming, whether here or hereafter. Whenever Christ comes, he comes to judge. His first coming, in Judea, was a judgment; and he said, "_Now_ is the judgment of the world." His coming judged all those who were near him; revealed the state of their minds and hearts; showed them what they were. Wherever he went, men arranged themselves at once according to their real characters, and the thoughts of many hearts were revealed.

It is true that people at that day did not understand that they were thus condemning themselves. They did not know that the awful judgment of G.o.d was being p.r.o.nounced upon them; that they were standing before his bar in the presence of angels. They did not know that the day of judgment had come, and that they were giving an account of every idle word even then.

But so it was. When they scoffed at Jesus and said, "He is a gluttonous man and a wine-bibber," they may have forgotten their words almost before they left their mouths. But there they stand, recorded against them forever-an everlasting proof of their blindness of mind and their hardness of heart. When the penitent woman brought the ointment and anointed the feet of Jesus, and bathed them with her tears, little did she think that it was her day of judgment also, and that the approving sentence of her act would be read by angels in heaven and countless myriads on earth. None of them knew that it was a judgment then; but it was so.

But was that the only judgment? No; for whenever Jesus comes, he comes to judge; and since that, his first coming, he has come again and again to individuals and to the world, and every coming has been a new judgment on the state of the human mind and heart. It has therefore been well said, that the history of the world is the judgment of the world. And it is always true that this judgment is not understood when it is p.r.o.nounced, but is seen and recognized afterwards. It is so with individuals; it is so with communities. Who is there who, in looking back over his past life, does not witness many an hour in which the truth has come to him, and he refused to admit it, and so sentenced himself to receive a lie? in which he has had opportunities of improvement, opportunities of doing good, and has refused to accept them, and so the talent has been taken from him and given to another. This is the judgment-that light has come into the world, and we have chosen darkness. At the time we did not know it: blinded by prejudice, heated by pa.s.sion, we rushed recklessly on. But sooner or later comes the calm hour of recollection, and we see ourselves as we are.

But is this judgment which takes place in this world the only one? It is unreasonable to think so. There are, in fact, two extreme views on this subject. The views of those who say that all judgment is in this life, and the views of those who say that no judgment is in this life. The New Testament teaches that we are judged here, and that we are also judged hereafter. The coming of Christ is here, and also hereafter; and the judgment which commenced with his first coming will not be completed till all of us stand before the judgment seat to give an account of the deeds done in the body, whether they be good or evil. "It is appointed unto men once to die, but after this the judgment." There is a judgment in this life, and another to come. But those will be best prepared for that future judgment who understand the present judgment. Here is an example of the nature of the judgments which take place in this world.

In the year 1633, an old man was brought before the Court of the Inquisition, consisting of seven cardinals of the Roman Catholic Church, to hear a sentence and to p.r.o.nounce a recantation. The crime he had committed was the publication of a book in the form of a dialogue, maintaining that the sun stood still, and that the earth moved; which proposition these holy cardinals p.r.o.nounced to be absurd, false in philosophy, and formally heretical, seeing that it was expressly contrary to Holy Scripture. Whereupon they call upon him to abjure, execrate, and detest these errors and heresies; prohibiting his book and condemning him to confinement, with the penance of reciting once a week, for three years, the seven penitential psalms. And thereupon, this man, Galileo Galilei, of the age of seventy, on his knees, with his hands on the Gospels, abjures his opinion.

These seven cardinals thought that they were p.r.o.nouncing sentence on Galileo and on the Copernican system. But, in reality, they p.r.o.nounced sentence on themselves and their own church. They put it upon record forever, that the Roman Catholic Church, claiming to be infallible in matters of faith, had, by its highest judicature, declared the Copernican system a heresy, and thus declared its own claim to infallibility a lie.

This was the condemnation-that light had come into the world, and they chose darkness rather than light.

So it is whenever a new truth comes into the world: it attracts the free-minded, the lovers of truth; it repels those bound by interest or pa.s.sion. Those who believe, with Solomon, that a living dog is better than a dead lion, leave behind them the past, and with open eyes go forward, leaving the dead to bury the dead. Those who change the maxim, and love a dead dog more than a living lion, turn their backs to the east and to the rising sun, and hug their much-loved errors to their hearts. So the truth stands in their midst, awful in its beauty, and judges them-sending away its foes, drawing its friends to its embrace.

But it is not in abstract truth, whether of science or theology, that Christ comes to us now. It is in the truth in its concrete shape, embodied in the reforms which overthrow evil, in the great moral improvements which do away with the sin and woe of the world. Every new cause of this sort parts the sheep from the goats, and causes the thoughts of many hearts to be revealed. We do not mean to a.s.sert that all who sympathize with any particular reformatory measures, or any particular reformatory party, are on the side of Christ, and all who disapprove these measures, or this party, are against him. Such an a.s.sertion would be the sign of the narrowest bigotry or the most foolish ignorance of human nature. But we mean to say, that when any great human and moral movement comes to rouse men's minds to a great evil-such as the evil of _war_, _slavery_, _intemperance_, _licentiousness_, _popular ignorance_, _pauperism_, _infidelity_, it is impossible for good men not to take an interest in it, and in their own way to aid it. If men neglect and ridicule such movements, find fault with all that is done, and do nothing themselves, they show thereby that they do not care so much for their brother's happiness as for their own ease and comfort. In this way it becomes true that

"Some great cause, G.o.d's new Messiah, offering each the bloom or blight, Parts the goats upon the left hand, parts the sheep upon the right, And the choice goes by forever 'twixt that darkness and the light."

We read in the book of Acts, that after Paul and Barnabas had preached the gospel to the Jews in Antioch, the Gentiles were interested also, and great mult.i.tudes came together to hear the word of G.o.d. But when the Jews saw the mult.i.tudes, they were filled with envy, and contradicted Paul and blasphemed. Then Paul and Barnabas waxed bold, and said, "It was necessary that the word of G.o.d should be first preached to you; but since you put it from you, and _judge yourselves unworthy of eternal life_, lo, we turn to the Gentiles." A hard judgment for a man to p.r.o.nounce on himself-that he is not worthy of eternal life!

But do we not often all do the same? Christ comes to us in the form of a new truth, which will correct our errors and enlarge our hearts. But loving our own little creed better than the truth, we reject it without examination, and so judge ourselves unworthy of the light, strength, and peace it might bestow. Christ comes again in some opportunity of usefulness to our neighbor. But loving our own selfish ease, we excuse ourselves, and so judge ourselves unworthy of the happiness we should enjoy in doing the kind action. He comes in some deep conviction, calling us to a new life. We feel that we ought to leave our frivolity, and live for G.o.d and eternity-live for what is real and permanent. But we stifle these convictions, and go back to our old lives, and so judge that we are not worthy to become the friends and fellow-workers of Jesus, and companions of the pure and good. The great feast is ready, and the invitation is sent to us, and we, with one consent, begin to make excuse.

Do we think that in that moment we are standing before the judgment seat of G.o.d, and p.r.o.nouncing sentence on ourselves? It is our own heart that condemns us, and G.o.d, and Christ, and the everlasting truth of things must confirm the sentence.

-- 10. Paul's View of the Judgment by Christ.

What were the views of the apostle Paul concerning a future judgment? One of the pa.s.sages is in Romans. (2:5-16.) In this pa.s.sage Paul describes a day, or time, when G.o.d should judge and bring to light the secrets of the human heart. He refers probably to the coming of Christ, as described in the twenty-fifth chapter of Matthew. Christ's coming is represented as "that day" the "day of judgment," as, "it shall be more tolerable for Sodom and Gomorrah in the day of judgment." It was not, we have seen, as is commonly supposed, only a judgment in the other world after death, but also a judgment in this world. It was not when we should go to Christ in the other world, but when Christ should come to us in this world. It is spoken of as a particular day, or time, and, no doubt, it was thought at first by Paul, as by the other apostles, that the coming of Christ was to be sudden and outward-an imposing visible transaction. But, gradually, Paul's views on this subject changed, under the influence of a growing spiritual insight. At first he interprets literally what Jesus says of his coming. But afterwards, in his later Epistles to the Ephesians and Colossians, he ceases to dwell on the outward coming, and speaks of the inward revelation of Christ in the heart-speaks of our now sitting in heavenly places with Christ. We may, therefore, suppose that the apostle believed the essence of the judgment to be in this-that either in this world or the next, or both, there shall be a revelation of G.o.d's truth to the soul, so that every soul shall see itself as G.o.d sees it-see its own evil or good, and so be rewarded or punished by that sight. This idea is given by Jesus himself, in his description of the judgment which was to take place before that generation pa.s.sed away-a judgment in which the Son of man should be seated on the throne of his glory, with all his angels, and all nations be collected before him. The judgment consists in showing to the good, that when they did anything good to man, they did it to Christ and G.o.d; and in showing to the bad, that when they refused anything to their poor brethren in want, they refused it to Christ and G.o.d. The judgment is therefore making known to each man his own real character. The consequence of that revelation is, that some men immediately go into spiritual happiness, and others into spiritual suffering.

This is the substance of the Christian doctrine of judgment, as taught in the New Testament. All else is accessory, and belongs to the rhetoric-is part of the _mise en scene_; but there are two points in the views of the apostle concerning judgment, which deserve further notice. The first is in 1 Cor. 6:2, where he says, "Know ye not that the saints shall judge the world?" and (verse 3), "Know ye not that we shall judge angels?" He speaks of this as of something which they already knew, or at any rate could know; something like an axiom, as when he says (verse 9), "Know ye not that the unrighteous shall not inherit the kingdom of G.o.d?" or (verse 19), "Know ye not that your body is the temple of the Holy Spirit?" This notion is based on the idea of the unity of Christ and his disciples. Christians are joint heirs with Christ. Whatever Christ inherits, they receive and share with him. If he judges the world, and judges angels, they do the same with him, because they share his spirit of insight. Paul thinks the essence of Christianity to be so profound, that even the angels, desiring to look into it, may not have seen it. Therefore Christians, to whose heart G.o.d has revealed it by his Spirit, may be able to set the angels right in some matters. But this does away with the notion of a literal day of judgment; for we can hardly imagine Christians to be a.s.sembled together and seated on a throne by the side of Christ, in order to judge the world.

Some millions of Christians seated on a local throne as judges, with millions of men and angels standing before them, is an impossible picture.

The other point is the pa.s.sage in 1 Cor. 11:31: "If we would judge ourselves, we should not be judged." Here a principle seems to be laid down-that just so far as we apply G.o.d's truth to our own hearts and consciences, we do not need to have it applied by G.o.d. And this corresponds with the account of the judgment to which we have before referred, in the twenty-fifth chapter of Matthew. Those who are there called up for judgment, and who stand before the throne, are not Jews or Christians, but Gentiles (t? ????). The holy angels are with Christ in his glory. The heathen appear before him; those who have been doing good without knowing it are received by him into his kingdom, as those who have been blessed by his Father. They are Christians, it appears, without knowing it. They inherit the kingdom, from which the original heirs who have been wicked and slothful servants, and who have buried their talent in the napkin, are excluded. Christians who have judged themselves, and applied Christianity by their own lives, are not to be judged at the coming of Christ, but only those who have been doing right or wrong ignorantly.(45)

-- 11. Final Result.

The course of our investigations in the present chapter has brought us to this result. Orthodoxy is right in expecting the coming of Christ in this world, but wrong in supposing it wholly future and wholly outward. It is right in making it a _personal_ coming, and not merely the coming of his truth apart from him, but wrong in conceiving of this personal coming, as material to the senses, instead of spiritual to the soul. It is right in expecting a judgment, but wrong in placing it only in the other world. It is right in supposing that all mankind, the converted, the unconverted, and the heathen, are to be judged by Christian truth, but wrong in supposing that this judgment must occur in one place or at one time.

Finally, in this, as in regard to many other doctrines, Orthodoxy fails by neglecting the great saying of Jesus, "THE SPIRIT QUICKENETH, THE FLESH PROFITETH NOTHING," and the similar statement of Paul, "THE LETTER KILLETH."

CHAPTER XIV. ETERNAL PUNISHMENT, ANNIHILATION, UNIVERSAL RESTORATION.

-- 1. Different Views concerning the Condition of the Impenitent hereafter.

The different views concerning the future state, held by the Christian Church, may be thus cla.s.sified; arranging them, exhaustively, under eight divisions:-

I. The Roman Catholic Church makes three conditions hereafter; viz.,-

1. Everlasting joy.

2. Everlasting suffering.

3. Temporal sorrow in purgatory.

II. The Orthodox Protestant Church makes two conditions hereafter; viz.,-

1. Unmixed and everlasting joy.

2. Unmixed and everlasting suffering.

III. The Old School Universalists make one condition hereafter; viz.,-

1. Eternal joy.

IV. New School Universalists and Restorationists make two conditions hereafter; viz.,-

1. Eternal joy.

2. Temporal and finite suffering.

V. Unitarians make an indefinite number of conditions hereafter, according to the various characters and moral states of men.

VI. The Swedenborgians make an indefinite but limited number of heavens and h.e.l.ls, suited to the varieties of character, but having a supernatural origin.

VII. The Spiritualists make the other world like this world, with no essential differences, making it a continuation of the natural life.

VIII. The Annihilationists believe that the finally impenitent will perish wholly, and come to nothing.

This statement includes all, or nearly all, of the views held in the Christian Church concerning the condition of departed souls in the other world. We do not propose to examine them all at the present time; but we shall examine at some length three of them.

Eternal punishment, annihilation, and universal restoration are the three princ.i.p.al views taken in the Church of the condition hereafter of those who die impenitent, and in a state of hostility to G.o.d. The wicked may hereafter be reformed, may be annihilated, or may be kept in a state of permanent punishment. One of these views is held by the Universalists; another by Orthodoxy; the third is now adopted by those who are dissatisfied with the horrors of Orthodoxy, but not yet ready to accept the Optimism of the Universalist hope. We will consider these, beginning with the Orthodox doctrine of everlasting punishment. We wish we could say that this doctrine was not fully and decidedly Orthodox. But it is quite as much so as the Trinity, the deity of Christ, or the atonement. No one is allowed to have any doubts or questions concerning it. It seems to be believed that the whole system of Orthodoxy would be endangered, if this terror was not held to its bosom with an unfaltering grasp.