The other point is the passage 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 God’s truth to our own hearts and consciences, we do not need to have it applied by God. 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 (τὰ ἔθνη). 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 classified; 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.