THE FINAL JUDGMENT.
HEBREWS, IX. 29.—After this the Judgment.
Whilst another year is ending, and time itself, as it respects us, is fast hastening to its close, the question very naturally arises, What shall come after death? The voice of inspiration replies, After this the Judgment. There is no need of entering upon a laboured proof of the doctrine so plainly declared, That there will be a day of Judgment for mankind. It is what seems written by the finger of God himself upon the consciences of men. The impression is nearly universal, with Pagans and Mahomedans, as well as Jews and Christians, that every one of us shall give account of himself to God. This impression is strengthened by a view of the very unequal and indiscriminate allotments of the present life. Here the virtuous are often the objects of hatred and relentless persecution. Here the man of ambition and dark intrigue, circumvents and treads down his more honest rivals. Here Providence often afflicts even the most pious; while the licentious, and proud, and oppressive, are, perhaps, suffered to enjoy uninterrupted prosperity. Now we believe, assuredly, that "God is just;" and we infer, that he will so exhibit himself by another and more equal distribution of his favours and frowns. We conclude with the wise man, "that God shall judge both the righteous and the wicked." Conscience and reason, then, unite with revelation, in saying, that "God hath appointed a day, in which he will judge the world in righteousness." No language can be plainer, and no event more reasonably anticipated.
With this absolute certainty before us, then, of a judgment for all mankind, it would be unnatural—it would betray awful insensibility to eternal concerns, not to inquire with all seriousness—When will this universal judgment take place? What objects is it designed to accomplish? What connexion will it have with our future and eternal condition? We inquire then,
I. When will the universal Judgment take place?
The precise time, God has wisely concealed from every intelligent creature. "Of that day and that hour knoweth no man. No; not the angels that are in heaven." But the text speaks of it, in general terms, as that which is to take place after our death. Other passages are somewhat more explicit, as to the time. The apostle Peter declares, "The heavens and the earth which now are, by the same word are kept in store, reserved unto fire, against the day of judgment, and perdition of ungodly men." According to this account of the judgment, it will occur at the same time with the destruction of the world; "when," as the same apostle declares, "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth, also, and the works that are therein shall be burnt up." Paul gives a similar account of the time, as he comforts the church at Thessalonica, under persecution, with the prospect of the judgment, "when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." Indeed, if God is to "judge the whole world in righteousness," what other occasion would seem so proper, as when the last of our race have finished their work on the earth, and the world itself is about to be destroyed? Would it not appear most suitable, that the public and final decision of our destiny, should immediately succeed the winding up of this world's drama?—the termination of all earthly allotments? When, if not at that deeply interesting crisis, will all things be ready for the great trial? The final judgment, then, will take place after our death, and at the end of the world. We next inquire,
II. What are the objects, which the Judgment is designed to accomplish?
On this point, it becomes creatures of yesterday to speak with profound humility, and especially to beware of contradicting what is revealed. The objects which Jehovah will accomplish by the universal judgment, are unquestionably vast and momentous, beyond all conception. Yet some of them are obvious to reason, or are plainly revealed.
Every person has experienced inconvenience and perplexity from the circumstance, that the real characters of men, in the present life, are but partially disclosed. Much the larger portion of human actions pass unobserved by the world; or the motives which prompt them are concealed. One design of the judgment, then, is to uncover these hidden springs, and lay open every dark retreat of human conduct. We are told, "there is nothing hid which shall not be revealed;" that "God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil;" that he "will both bring to light the hidden things of darkness, and will make manifest the counsels the heart."
Another design of the judgment, is publicly to assign to men their proper deserts. This, we have before suggested, is not done on the earth. "All things here come alike to all." "There is one event to the righteous and to the wicked." But the future judgment is characterized, as the day of "revelation of the righteous judgment of God;" "in the which he will judge the world in righteousness;" and will "render to every man according to his deeds." The mystery involved in the prosperity of the wicked, and in the unequal allotments, which have here marked the dispensations of Providence, will then cease for ever; and it will then be seen and felt, that every one is treated according to the strictest principles of wisdom and justice.