and he that believes not, abides in darkness, and is made wretched by his very unbelief. 8th. It is very obvious from the context, that the words which were to judge the unbelieving Jews in the last day, were the words Christ's Father gave him a commandment to speak, verse 39. Well, let us ask, were they words threatening them with endless or limited punishment? No, Christ says, verse 50, "And I know that his commandment is life everlasting: whatsoever I speak, therefore, even as the Father said unto me, so I speak.” But according to the common views of this text, the Father's commandment ought to have been, everlasting misery instead of everlasting life. But it happens, not a word is said about this in the whole context. Our Lord, as any one may see by consulting it, was not speaking of a future punishment at the last day, but introduces the words before us incidentally. Nor in any other place does he speak of a judgment or punishment at the last day. The principal texts which are quoted proving a future judgment are considered in the present Essay, and we leave our readers to say if such a doctrine is taught in them. It is rather premature, to conclude such a doctrine is taught in this text, until it is fairly established from other parts of Scripture. But let it be admitted for argument's sake, that krino here rendered judge, does mean to condemn, what follows? Does it really follow, that it means to condemn either to limited or endless punishment in the last day or at the resurrection? This is a bold conclusion from such premises, and is equal to asserting that Judas went to hell; for certainly our Lord says no such thing in this passage. But we are willing such a conclusion should be drawn from this text, if a single text can only be produced which says, the words Christ had spoken would condemn any one to limited or endless punishment in

the last day. question at issue.

On this we are willing to rest the

1 Cor. 4:5. "Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God." This text is also pressed into the service of proving a day of general judgment. But that this is incorrect will appear 1st, From considering the period referred to by the words "the Lord come." That the coming of the Lord here referred to was his coming at the close of the Jewish dispensation, mentioned Matt. 24, appears to me evident. It was expected during that generation, and Paul says the Corinthians "came behind in no gift waiting for the coming of our Lord Jesus Christ," 1st. Epist. 1: 7. It must have been expected as near if they were waiting for it, and surely this could not refer to the end of this world. What, in verse 7, Paul calls "the coming of our Lord Jesus Christ," in verse 8, he calls "the day of our Lord Jesus Christ," and expresses his confidence, that the Corinthians would be found blameless when it arrived. Peter calls this day "the day of the Lord, the day of God, and the coming of Christ." See 2 Peter 3: 14. 4: 10, 12. See on some other texts below.

2d. Let us now consider what Paul says was to take place at this coming of the Lord. He says, "who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." Jesus was set for the fall and rise again of many in Israel, and for a sign which shall be spoken against; "that the thoughts of many hearts may be revealed," Luke 2: 34-36. At the coming of our Lord at the destruction of Jerusalem the counsels of the hearts of the unbelieving Jews were not only made manifest but those of his own disciples. The

love of many waxed cold, some became offended and betrayed one another; see Matt. 24: 10-13. The attachment of his true disciples was also manifested. 'The trials endured, discovered the secret motives by which all were actuated. The phrase ta krupta, hidden things, is rendered secrets, Rom. 2: 16. Both passages refer to the same time and events, and mutually explain each other. Comp. 1 Cor. 14: 25, and 2 Cor. 4: 2. The apostle adds, "then shall every man have praise of God.” But does any orthodox man believe, that every man shall have praise of God in a day of general judgment at the end of this world? No, say most of them, many of the human race are then to be condemned to shame and everlasting misery. Let us then consider

3d. Of what men Paul was here speaking, and the admonition he here gives them. The context clearly shows, that he was speaking of himself, Apollos, and certain other persons in the church at Corinth. The church was much divided, some saying they were of Paul, others of Apollos, and some of Cephas, and others of Christ, see chap. 3, 4, 5. They were puffed up in favor of some teachers, to the dislike of others, of whom Paul was of the number.Some said he was not an apostle, ch. 9: 1, &c. That his object in preaching was gain, verses 11-19, and comp. 2 Cor. 12: 13—19. See also 1 Cor. 1: 10

17, and ch. 3, throughout. At verse 21, of ch. 3, he reproved the Corinthians for glorying in men. At verse 1, of ch. 4, he speaks of the apostles as stewards, and this is the title given them, Luke 12: 41-49, where fidelity is urged on them in reference to our Lord's coming at the end of the Jewish dispensation. Then, they and other Christians, should be rewarded or punished according to their fidelity, see Matt. chaps. 24, 25. In Luke 19: 11-28, and Matt. 25: 14-31, our Lord represents himself as a

man travelling into a far country, but, at the end of the Jewish dispensation, was to return and call his stewards and servants to account. Without respect of persons he was to judge according to every man's work, 1 Peter 1: 17. Hence Paul said"Moreover it is required in stewards, that a man be found faithful." Faithful as Paul was, some at Corinth did not wait until the Lord came, but judged or censured his conduct.

The admonition he gives is this: "therefore judge nothing before the time, until the Lord come." And in the 3d verse, in reference to the false judgment they had passed upon him said, "but with me it is a very small thing that I should be judged of you or of man's judgment: yea, I judge not mine own self," but declares, verse 4, that he who judged him was the Lord. Their judgment was not only false but premature, for he says, "judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God." Paul had planted the church of Corinth; Apollos had watered it, and others had labored among them. Well, Paul says,

every man shall have praise of God," or as he expresses it, ch. 2: 6, 8, "every man shall receive his own reward according to his own labor; every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is." See ch. 3: 13-15. What fire was to try every man's work? I answer, the fire of persecution and distress which preceded the destruction of Jerusalem, and called a fiery trial, 1 Peter 4: 12.

The views I have given of this passage are confirmed from the verse which follows. "And these things, brethren, I have, in a figure, transferred to

myself and to Apollos, for your sakes: that ye might learn in us not to think of men above what is written, that none of you be puffed up for one against another," verse 6. Here Paul discloses his object in what he had said to the Corinthians. It was to convince them of their improper conduct in being puffed up in favor of some teachers, while they censured and condemned others. Mr. Hudson refers to this text, p. 163, but does not place much dependance upon it.

Rom. 2: 12, 16. "For as many as have sinned without law shall also perish without law, and as many as have sinned in the law, shall be judged by the law. In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel." To understand what judgment the apostle referred to, it is necessary to review the preceding and following contexts. In ch. 1: 18, Paul says "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." This was true of both Jews and Gentiles, and is stated as a general position. Throughout the remainder of chap. 1, he proceeds to show this in reference to the Gentile nations. In verses 21-32, he describes their abominable wickedness, and informs us of the wrath of God, or his punishment, which came upon them in consequence of it. But it deserves every man's notice, that the apostle does not say that they who commit such things are worthy of endless misery. No; he says, "who knowing the judgment of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them." Though such persons knew that the judgment of God had come on the old world, on Sodom and Gomorrah, &c, for such crimes yet they were not deterred from the commission of them. It is evident that death, which Paul here calls the