[April 1st, 1860.]
This as uttered by the prophet is a threat. It is equivalent to saying: prepare for divine vengeance. It is not in this light that it is to be now considered, but as an exhortation to prepare for judgment. It is parallel to those other exhortations: “Be ye also ready,” etc.
All these exhortations assume,
I. The moral government of God; that he is to sit in judgment on the character and conduct of men, and reward or punish them according to their works.
- This assumes not only the existence of God, but his omnipotence and his omniscience. He is assumed to take cognizance of human conduct and of all that determines human character.
This supposes not only the knowledge of all their external acts, but of the state of their mind and of all that determines it. The history of a single soul, as it must be known to God so as to be judged righteously, may be said in its acts, its states, in the circumstances that either aggravate or extenuate guilt, to present a field of knowledge too vast for any created intellect. What then must we say of the history of all the myriad millions of our race? It is plain that nothing less than omniscience could qualify any being to be judge of all the earth. If Christ is that judge he must be omniscient.
- That this omniscient being is a judge, that he is one who administers law, who decides according to justice. The rule of judgment is justice; not pity, nor benevolence, nor expediency, but justice. This has claims paramount to pity, kindness or expediency. It is in this aspect that God is presented in the Bible as a judge, and therefore as deciding by rule, without respect of persons and with sole reference to the truth of the case.
II. The subjects of this moral government are, 1st. all rational creatures, because a rational nature is the ground of moral agency and of necessity places all rational creatures in the relation of responsible agents toward God. 2d. All men as they fall under the general category of rational creatures. Men as nations, as communities, as societies and as individuals; men in all the capacities in which they act and have moral character. Nations act as nations and have national character, and are therefore dealt with as nations. The same is true of any association. And of course, as every man stands before God, not as a member of a nation or family merely, but as an individual, so he is to be judged as such. And as this is far the most important relation in which we stand, so his judgment as an individual is far more important than any other.
III. The ground of judgment, as already stated, is character and conduct. This is true of nations and individuals. We as individuals are to be judged,
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For every thing included under the head of conduct, all outward and inward acts, or acts of commission and of omission; for all feeling as well as for all volitions.
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For every thing that falls under the head of character; not merely actual exercises, but abiding states.
IV. Administration of his government.
- Over nations, it is by the providence of God in this world, for they exist as such only on earth. The moral conduct and character of nations are rewarded and punished with certainty and inevitably. This is illustrated by the history of the Jews, of other ancient and modern nations.
Hence follows the duty of individuals to take interest in political affairs.
The rule for Christians and ministers in this matter is, not the expediency, but the morality of national acts judged by the standards of the word of God.
- Over individuals, this moral government is administered a. By established laws of nature which regulate the sequence of events and the connection of cause and effect. b. By God’s special providence. c. Mainly in the future state, immediately after death and at the last day.
V. How are we to prepare to meet God in judgment? 1. Nations, either by national repentance and reformation or by making up their minds to bear the worst. 2. Individuals either, 1. By being prepared to present a faultless life and character, or 2. By taking refuge in the righteousness of Christ, in whom God can be just and yet justify the ungodly.
There is a sense in which believers, justified by the righteousness of Christ, are to be judged according to their works.
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