CHAPTER XXV.

CHRIST JESUS AS JUDGE OF THE DEAD.

ACCORDING to Christian dogma, "God the Father" is not to be the judge at the last day, but this very important office is to be held by "God the Son." This is taught by the writer of "The Gospel according to St. John "-whoever he may have beenwhen he says:

For the Father judgeth no man, but hath committed all judgment unto the Son."

Paul also, in his "Epistle to the Romans" (or some other person who has interpolated the passage), tells us that:

"In the day when God shall judge the secrets of men," this judgment shall be done "by Jesus Christ," his son.?

Again, in his "Epistle to Timothy," he says:

"The Lord Jesus Christ shall judge the quick and the dead, at his appearing and his kingdom.”4

The writer of the "Gospel according to St. Matthew," also deзcribes Christ Jesus as judge at the last day."

Now, the question arises, is this doctrine original with Christianity? To this we must answer no. It was taught, for ages before the time of Christ Jesus or Christianity, that the Supreme Being-whether Being whether "Brahmá," "Zeruâné Akeréné," "Jupiter," or "Yahweh," was not to be the judge at the last day, but that their sons were to hold this position.

The sectarians of Buddha taught that he (who was the Son of God (Brahmá) and the Holy Virgin Maya), is to be the judge of the dead."

According to the religion of the Hindoos, Crishna (who was the Son of God, and the Holy Virgin Devaki), is to be the judge at the last day.' And Yama is the god of the departed spirits, and the judge of the dead, according to the Vedas.*

Osiris, the Egyptian "Saviour" and son of the "Immaculate Virgin" Neith or Nout, was believed by the ancient Egyptians to be the judge of the dead. He is represented on Egyptian monu ments, seated on his throne of judgment, bearing a staff, and carrying the crux ansata, or cross with a handle. St. Andrew's cross is upon his breast. His throne is in checkers, to denote the good and evil over which he presides, or to indicate the good and evil who appear before him as the judge."

Among the many hieroglyphic titles which accompany his figure in these sculptures, and in many other places on the walls of temples and tombs, are "Lord of Life," "The Eternal Ruler," "Manifester of Good," "Revealer of Truth," "Full of Goodness and Truth," &c.

Mr. Bonwick, speaking of the Egyptian belief in the last judgment, says:

A perusal of the twenty-fifth chapter of Matthew will prepare the reader for the investigation of the Egyptian notion of the last judgment.”

Prof. Carpenter, referring to the Egyptian Bible-which is by far the most ancient of all holy books"-says:

"In the Book of the Dead,' there are used the very phrases we find in the New Testament, in connection with the day of judgment.”

According to the religion of the Persians, it is Ormuzd, "The First Born of the Eternal One," who is judge of the dead. He had the title of "The All-Seeing," and "The Just Judge.""

Zeruâné Akeréné is the name of him who corresponds to "God the Father" among other nations. He was the "One Supreme essence," the "Invisible and Incomprehensible.'

9911

Among the ancient Greeks, it was Aeacus-Son of the Most High God-who was to be judge of the dead."

The Christian Emperor Constantine, in his oration to the clergy, speaking of the ancient poets of Greece, says:

1 See Samuel Johnson's Oriental Religions, p. 501.

* See Williams' Hinduism, p. 25.

See Bonwick's Egyptian Belief, p. 120. Renouf Religions of the Ancient Egyptians, p. 110, and Prog. Relig. Ideas, vol. i. p. 152. See Bonwick's Egyptian Belief, p. 151, and Prog. Relig. Ideas, vol. 1. p. 152.

• See Bonwick's Egyptian Belief, p. 151.
See Prog. Relig. Idcas, vol. i. p. 154.
Egyptian Belief, p. 419.
See Ibid. p. 185.

Quoted in Ibid. p. 419.

10 Prog. Relig. Ideas, vol. i. p. 259.
11 Ibid. p. 258.

12 See Bell's Pantheon, vol. ii. p. 16.

"They affirm that men who are the sons of the gods, do judge departed souls."

Strange as it may seem, "there are no examples of Christ Jesus conceived as judge, or the last judgment, in the early art of Christianity.""

The author from whom we quote the above, says, "It would be difficult to define the cause of this, though many may be conjectured."

Would it be unreasonable to "conjecture" that the early Christians did not teach this doctrine, but that it was imbibed, in after years, with many other heathen ideas?

CHAPTER XXVI.

CHRIST JESUS AS CREATOR, AND ALPHA AND OMEGA.

CHRISTIAN dogma also teaches that it was not "God the Father," out "God the Son" who created the heavens, the earth, and all that therein is.

The writer of the fourth Gospel says:

“All things were made by him, and without him was not anything made that was made."

Again:

"He was in the world and the world was made by him, and the world knew him not."

In the "Epistle to the Colossians," we read that:

"By him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by him. "s

:

Again, in the "Epistle to the Hebrews," we are told that "God hath spoken unto us by his son, whom he hath appointed heir of all things, by whom also he made the world."

Samuel Johnson, D. O. Allen,' and Thomas Maurice," teli us that, according to the religion of the Hindoos, it is Crishna, the Son, and the second person in the ever-blessed Trinity," "who is the origin and end of all the worlds; all this universe came into being through him, the eternal maker."

In the holy book of the Hindoos, called the "Bhagvat Geeta," may be found the following words of Crishna, addressed to his "beloved disciple" Ar-jouan:

"I am the Lord of all created beings." "Mankind was created by me of four kinds, distinct in their principles, and in their duties; know me then to be the Creator of mankind, uncreated, and without decay."10

1 John, i. 3.

* John, i. 10.

Colossians, i.

Hebrews, i. 2.

• Allen's India, pp. 137 and 380.

• Indian Antiq., vol. ii. p. 288.
See the chapter on the Trinity.
Oriental Religions, p. 502.

• Lecture iv. p. 51.

10 Geeta, p. 59.

In Lecture VII., entitled: "Of the Principles of Nature, and the Vital Spirit," he also says:

"I am the creation and the dissolution of the whole universe. There is not anything greater than I, and all things hang on me."

Again, in Lecture 1X., entitled, "Of the Chief of Secrets and Prince of Science," Crishna says:

"The whole world was spread abroad by me in my invisible form. All things are dependent on me.' "I am the Father and the Mother of this world, the Grandsire and the Preserver. mystic figure OM.1

I am the Holy One worthy to be known; the
I am the journey of the good; the Comforter;

the Creator; the Witness; the Resting-place; the Asylum and the Friend."

In Lecture X., entitled, "Of the diversity of the Divine Nature," he says:

"I am the Creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this and worship me; their very hearts and minds are in me; they rejoice amongst themselves, and delight in speaking of my name, and teaching one another my doctrine."/

Innumerable texts, similar to these, might be produced from the Hindoo Scriptures, but these we deem sufficient to show, in the words of Samuel Johnson quoted above, that, "According to the religion of the Hindoos, it is Crishna who is the origin and the end of all the worlds;" and that "all this universe came into being through him, the Eternal Maker." The Chinese believed in One Supreme God, to whose honor they burnt incense, but of whom they had no image. This "God the Father" was not the Creator, according to their theology or mythology; but they had another god, of whom they had statues or idels, called Natigai, who was the god of allterrestrial things; in fact, God, the Creator of this world -inferior or subordinate to the Supreme Being-from whom they petition for fine weather, or whatever else they want a sort of mediator.*

Lanthu, who was born of a "pure, spotless virgin," is believed by his followers or disciples to be the Creator of all things; and Taou, a deified hero, who is mentioned about 560 B. C., is believed by some sects and affirmed by their books, to be "the original source and first productive cause of all things."

In the Chaldean oracles, the doctrine of the "Only Begotten Son," I A O, as Creator, is plainly taught.

10. M. or A. U. M. is the Hindoo ineffable name; the mystic emblem of the deity. It is never uttered aloud, but only mentally by the devout. It signifies Brahma, Vishnou, and Siva, the Hindoo Trinity. (See Charles Wilkes in Geeta, p. 142, and King's Gnostics and their Remains, p. 163.)

2 Geeta, p. 80.

3 Geeta, p. 84.

See Higgins: Anacalypsis, vol. i. p. 48.
See Bell's Pantheon, vol. ii. p. 35.

• See Davis: Hist. China, vol. ii. pp. 109 and 113, and Thornton, vol. i. p. 137.