Monarch. Dei, Ἔσιν Δίκης ἐφθαλμὸς ὃς τὰ πάνθ' ὁρᾷ. Εἰ δ ̓ ὁ δίκαιΘ- κατεβὴς ἔξωσιν ἐν, Αρπαζ ἀπελθών, κλέπῃ, ἀπορίζει, κύκα. Μηδὲν πλανηθῆς, ἔτι καὶ ὧδε κρίσις. Ηνπες ποιήσει, Θεὸς ὁ πάντων δεσπότης. Οἱ τόνομα φοβερὸν ἐδ ̓ ἐτομάταμ ἐγώ. And Plato efpecially hath delivered it according to their notion moft particularly, whofe places to that purpose are faithfully collected by Eufebius; and Theodoret, and may be read in them; Eufebius de Præparat. Evang. lib. 11. c. 38. & lib. 22. c. 6. Theodor. Serm. de Fine & Judicio. Where after the citation of several places he concludes, CoTWG ἀκριβῶς ἐπίσουεν ὁ Πλάτων εἶναι τὰ ἐν ᾅδε κριτήρια. Heb.9.27. Gen. 4. 7. *So the Tar gum of Jo nathan ren ders it, on But yet, beside the confideration of the internal power of Confcience in our felves, befide the intuition of that effential Attribute, the justice of God; (which are fufficient arguments to move all men) we have yet a more ncar and inforcing perfuafion grounded upon the exprefs determination of the will of God. For the determinate council of the Almighty actually to judge the world in righteoufnefs, is clearly revealed in his word; it is appointed unto men once to die, but after this the judgment. There is a death appointed to follow this life, and a judgment to follow that death; the one as certain as the other. For in all ages God hath revealed his refolution to judge the World. Upon the first remarkable action after the Fall, there is a fufficient intimation given to angry Cain, If thou doeft well, shalt thou not be accepted: and if thou doeft not well, fin lieth at the door; which by the most ancient * Interpretation fignifieth a refervation of his Sin unto the judgment of the world to come. Before the flood Enoch prophefied of a judgment to come, faying, Behold the Lord cometh with ten thousand of his Saints to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard Speeches which ungodly finners have spoken against him. His Words might have an aim at the Waters which were to overflow the world; but y the ultimate intention looked through that fire which shall confume the World preferved from Water. ישתבק לך לא תיטיב בעלמא רן ליום רינא רבא : No If thou makeft thy works good, fhall not thy fin be forgiven thee? And if thou makeft not thy works good in this world, thy fin is kept unto the day of the great judgment. And the Jerufalem Targum yet more express הלא אין תיטיב עוברך בעלמא הרין ישתרי וישתבק לך לעלמא דאתי ואין לא תיטיב עברך בעלמא הדין ליום,ly If thou makeft thy works good in this world, fhall it not be remitted and forgiven unto דינא רבא חטאך נטיר : thee in the world to come? And if thou makeft not thy works good in this world, thy fin fhall be referved unto the day of the great judgment. In the fame manner the Chaldee Paraphrafe of Onkelos, N Ny On Jude 4. Heb. 6. 2. The teftimonies which follow in the Law and the Prophets, the predictions of Chrift and the Apostles, are fo many and fo known, that both the number and the plainnefs will excufe the profecution. The Throne hath been already feen, the Judge hath appeared fitting on it, the Books have been already opened, the Dead small and great have been seen standing before him; there is nothing more certain in the word of God, no doctrine more clear and fundamental, than that of eternal judgment. I fhall therefore briefly conclude the first confideration from the internal teftimony of the confcience of Man, from the effential attribute, the juftice of God, from the clear and full revelation of the will and determination of God, that after Death, with a reflection on this, and in relation to another Life, there is a judgment to come, there hall fome perfon come to judge. Our fecond confideration followeth; (feeing we are fo well affured that there fhall be a Judgment) who that Perfon is which hall come to judge, who fhall fit upon that Throne, before whofe tribunal we fhall all appear, from whose mouth we may expect our Sentence. Now the judiciary power is the power of God, and none hath any right to judge the fubjects and fervants of God, but that God whofe fervants they are. The Law by which we are to be judged was given by him, the Actions which are to be difcuffed were due to him, the perfons which are to be tried are fubject to his dominion; God therefore is the Judge of all. He shall bring every work into judgment with Eccl. 12. 14. every fecret thing, whether it be good or whether it be evil; and so the last day, that day of wrath, is the revelation of the righteous judgment of God. Heb. 12. 23. Rom. 2. 5. Now ἐν τῇ κρίση για Πνούμα Catech. 15. Now if God, as God, be the Judge of all, then whofoever is God is Judge of all *Пágs Ove Men; and therefore being we have proved the Father and the Son, and fhall τότε ὁ Θεὸς ὁ hereafter alfo prove the Holy Ghost to be God, it followeth that the Father walang, and the Son, and the Holy Ghoft fhall judge the World; because the Father, Ca Son, and Holy Ghost, in refpect of the fame divinity, have the fame auto-Acratorical power, dominion and authority. But notwithstanding in that particular day of the general Judgment to 2, S. Cyril. come, the execution of this judiciary Power fhall be particularly committed to the Son, and fo the Father and the Holy Ghoft fhall actually judge the World no otherwife but by him. For God hath appointed a day in the Acts 17. 31. which he will judge the world in righteousness, by that man whom he hath ordained. It is God who judgeth, it is Chrift by whom he judgeth. For the John 5. 22. Father judgeth no man, but hath committed all judgment to the Son. There is therefore an original, fupreme, autocratorical, judiciary Power; there is a judiciary Power delegated, derived, given by Commiffion. Chrift as God hath the first together with the Father and the Holy Ghoft: Chrift as Man hath the second from the Father exprefly, from the Holy Ghoft concomitantly. For the Father hath given him authority to execute judgment, because John. 5. 27. he is the Son of man; not fimply because he is Man, therefore he fhall be Judge, (for then by the fame reafon every Man fhould judge, and confequently none, because no Man could be judged if every Man fhould only judge) but because of the three Perfons which are God, he only is † alfo the Son This Expliof Man; and therefore for his affinity with their nature, for his fenfe of their thought necefinfirmities, for his appearance to their eyes, moft fit to represent the great- fary to infert, eft mildness and sweetness of equity, in the severity of that just and irre- because it fpective Judgment. cation I me Seems to Controverfie which is raised upon the Interpretation of those words of S. John, which we ordinarily read thus, 27. Kai ἐξεσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν ὅτι τὸς ἀνθρώπε εςί. 28. Μὴ θαυμάζετε τότο. By which diftintion, thole words, because he is the Son of man, have reference to the precedent Sentence. But anciently they have been otherwife diftinguiled, Καὶ ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν. Ὅτι τὸς ἀνθρώπε ἐςὶ μὴ θαυμάζετε τέτο. So the old Syriack Tranpation, N.27. isi And S. Chryfotome דבר הו רין דאנשא לא תתרמרון בהרא: .18 .and then v ואשלטה דנהוא עבר אף דינא: is fo earnest for this Reading, that he chargeth the former Diftinction upon Paulus Samofatenus, as invented by him in favour of his Herefie, That Chrift was nothing else but purely Man. Ὅτι ὑὸς ἀνθρώπε ἐςὶ, μὴ θαυμάζετε τοτο. Παῦλο μὲ ὁ Σαμοσαλοὺς ἐκ ὅτω φησίν, ἀλλὰ πῶς; ἐξεσίαν ἔδωκεν αὐτῷ κρίσιν ποιῶν ὅτι ὑὸς ἀνθρώπε ἐσίν· ἀλλ ̓ ἀδεμίαν ἀκολυθίαν ἔχει τότο λεγόμβρον (fo he argues again that Reading) & γδ διὰ τὸτο ἔλαβε κρίσιν ὅτι ἄνθρωπος ἐσιν (ἐπεὶ τὶ ἐκώλυε πάντ τας ἀνθρώπες είναι κριτάς;) ἀλλ' ἐπειδὰν τ ̓ ἀρμήτε ἐτίας ἐκεῖνῦν ἐςὶν ὑὸς, διὰ τῦτο καὶ κριτής ἐσιν. Οὕτως ἐν ἀνα[νωσέον, Ότι yos ávogány isì un Savμágele tõto: Euthymus followeth the diftinction of S. Chryfoftome, and Theophylact makes the fame Argument, Χρὴ ἢ γινώσκειν ὅτι Παῦλος ὁ Σαμοσαλος ψιλὸν ἄνθρωπον δοΓματίζων * Κύριον, ὅτως ανεγίνωσκε τῦτο τὸ χωείον. Καὶ ἐξεσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, ὅτι ὡς ἀνθρώπε ἐςὶ· ταῦθα ἢ τίζων ἀπ ̓ ἄλλης ἀρχῆς ἀνεγίνωσκε τέτα τὸ, Μὴ θαυμάζετε τότο. Ανόητον ἢ τελείως ἐσὶ τὸ ὕτως ἀναγινώσκειν, * γδ κρίσιν τῷ ἐῷ ὁ Παλὴς ἔδωκεν, εχ ὅτι τὸς ἀνθρώπε Ésiv, dλλ ötiŎÉós. But although this divifion of the words be both by S. Chryfoftome and Theophylact charged upon Paulus Samofatenus the Heretick, yet we find no other diftinction in the ancient Copies; nor did the ancient Latin Fathers any otherwife read it than Paulus did. We must then acknowledge no other Coherence than the ordinary, That God gave his Son power to judge, because he was the Son of man. Nor need we, to avoid the Argument of S. Chry-` foftome, change the or into xalori, the quia into quatenus; for it is not rendered as the abfolute Reafon in it self, but in relation unto God, or the Perfons of the Trinity: The Father shall not judge, nor the Holy Ghost, because those two Perfons are only God; but all judgment is committed to God the Son, because he is the Son of man. Nor was this a reafon only in refpect of us who are to be judged, but in regard of him alfo who is to judge; for we must not look only upon his being the Son of Man, but also upon what he did and suffered as the Son of man. He humbled himself fo far as to take upon him our nature; in that nature so taken, he humbled himself to all the infirmities which that was capable of, to all the miferies which this Life could bring; to all the pains and forrows which the Sins of all the World could caufe: And therefore in regard of his humiliation did God exalt him, and part of the exaltation due unto him was this Power of judging. The Father therefore, who is only God, and never took upon him either the nature of Men or Angels, judg- John 5. 22, eth no man; (and the fame reason reacheth also the Holy Ghost) but hath 25, 27. committed all judgment to the Son; and the reason why he hath committed it to him, is because he is, not only the Son of God, and fo truly God; but alfo the Son of man, and fo truly Man; because he is that Son of man, who fuffered fo much for the Sons of Men. From whence at last it clearly appeareth not only that it is a certain truth that Chrift fhall judge the World, but also the reasons are declared and manifested unto us why he hath that power committed unto him, why He fball come to judge the quick and the dead. For certainly it is a great demonstration of the juftice of God, fo highly to reward that Son of man, as to make him Judge of all the World, who came into the World and was judged here; to give him abfolute power of abfolution and condemnation, who was by us condemned to die, and died that he might abfolve us; to cause all the Sons of Men to bow before his Throne, who did not disdain for *Veniet Chri- their fakes to * ftand before the Tribunal and receive that Sentence, let him ftus ut judex be crucified; which event as infallible, and reafon as irrefragable, Chrift himjudice: veniet felf did fhew at the fame time when he stood before the Judgment-feat, fayin qua judica ing, Nevertheless I fay unto you, Hereafter fhall ye fee the Son of man tus eft, ut vi-fitting on the right hand of power, and coming in the clouds of heaven. qui ftetit fub in ea forma, deant in quem a pupugerunt, & cognofcant Judæi quem negaverunt, convincat eos homo ille fufceptus & ab eis crucifixus. Author de Symb. ad Catech. 1.2. c. 4. Veniet ergo, fratres mei, veniet ille; qui priùs venit occultus, veniet in poteftate manifeftus. Ille qui judicatus eft veniet judicaturus. Ille qui ftetit ante hominem, judicaturus eft omnem hominem. Idem l. 2. c. 8. Judex hic erit filius hominis; forma illa hîc judicabit quæ judicata eft. Audite & intelligite, jam hoc Propheta dixerat, Videbunt in quem pupugerunt. Ipfam formam videbunt quam lanceà percufferunt. Sedebit Judex qui ftetit fub judice. Damnabit veros reos qui factus eft falfus reus. Ipfe veniet, forma illa veniet. S. Aug. de Verbis Domin. Serm. 24. a Matth. 26. 64. Again, if we look upon our felves which are to be judged, whom can we defire to appear before, rather than him who is of the fame nature with us? If the children of Ifrael could not bear the prefence of God as a Law-giver, but defired to receive the Law by the hand of Mofes; how fhould we appear before the presence of that God judging us for the breach of that Law, were it not for a better Mediator, of the fame nature that Mofes was and we are, who is our Judge ? In this appeareth the wisdom and goodness of God, that making a general Judgment, he will make a vifible Judge, which all may fee who fhall be judged. Without holiness no man shall ever fee God; and therefore if God, as only God, fhould pronounce fentence upon Cùm boni all Men, the ungodly † fhould never fee their Judge. But that both the funt judicem righteous and unrighteous might fee and know who it is that judgeth them, vivorum & Chrift who is both God and Man is appointed Judge; fo as he is Man all mortuorum, fhall fee him, and as he is God they only shall fee him who by that Vision eum videre fhall enjoy him. & mali vifuri proculdubiò non poterunt mali, nifi fecundùm formam quâ filius hominis eft; fed tamen in claritate in qua judicabit, non in humilitate in qua judicatus eft. Cæterùm illam Dei formam in qua æqualis eft Patri proculdubio impii non videbunt. Non enim funt mundicordes, Beati enim mundicordes, quoniam ipfi videbunt Deum. S. Aug. de Trin. l. 1. c. 13. Hoc rectum erat ut judicandi viderent judicem. Judicandi autem erant boni & mali, Beati enim mundi corde, quoniam ipfi Deum videbunt. Reftabat ut in judicio forma fervi & bonis & malis oftenderetur, forma Dei folis bonis fervaretur. Idem de verbis Dom. Serm. 64. Et poteftatem dedit ei judicium facere quia filius hominis eft. Puto nihil effe manifeftius. Nam qui Filius Dei eft æqualis Patri, non accepit hanc poteftatem judicii faciendi, fed habet illam cum Patre in occulto. Accepit autem illam ut boni & mali eum videant judicantem, quia filius hominis eft. Vifio quippe Filii hominis exhibebitur & malis. Nam vifio formæ Dei non nifi mundis corde, quia ipfi Deum videbunt, id eft, folis piis exhibebitur, quorum dilectioni hoc ipfum promittit quia feipfum oftendit illis. Idem rurfus, de Trin. lib. 1. cap. 13. Chrift Jefus then, the Son of God, and the Son of man, he which was born of the Virgin Mary, he which fuffered under Pontius Pilate, he which was crucified, dead and buried, and defcended into hell, he which rofe again from the dead, afcended into heaven, and is fet down on the right hand of God; He, Mat. 16. 27. the fame Perfon, in the fame Nature, hall come to judge the quick and the b dead. dead. For the Son of man shall come in the glory of his Father, with his a C S.Chryf.in loc. Πάλιν αναμιμα νήσεις αυτές τ apuawil αὐτὸν εἰσαγόν Twv. S. Chryf. ad locum. a Mat. 13.47, 48. b This office and dignity of the Son of man was often declared by feveral figurative and parabolical Defcriptions. John the Baptift reprefenteth him that Ανωτέρω μ cometh after him, by this delineation of an Husbandman; Whofe fan is in Mat. 3. 12: his band, and he will throughly purge his floor, and gather his wheat into, the garner, but will burn up the chaff with unquenchable fire. The Son raita 5 of man describes himself as an Housholder, faying to the Reapers in the time giv of Harvest, *Gather ye together firft the tares and bind them in bundles to ei avalov burn them, but gather the wheat into my barn: And this harvest is the end card. of the world. He representeth himself under the notion of a Fisherman, * Matth. 13. cafting a net into the fea, and gathering of every kind; which, when it 39, 39. was full, he drew to the shore and fate down and gathered the good into veffels, but caft the bad away. He is the Bridegroom who took the wife the foolish. He Virgins with him to the marriage, and shut the door upon the foolish. is the Man who travelling into a far Countrey, delivered the Talents to his Servants, and after a long time cometh again, and reckoneth with them, exalting the good and faithful, and cafting the unprofitable fervant into utter darkness. Laftly, he is the Shepherd, and is fo exprefly described in re- Mat. 25.10. lation to this Judgment. Ford When the Son of man fhall come in his glory, © Mar. 25. 19, and all the holy Angels with him, then shall be fit down upon the throne of his glory. And before him fhall be gathered all nations, and he shall fepa- 32, 33. rate them one from another, as a shepherd his sheep from the goats. And he fhall fet the sheep on his right hand, and the goats on his left. Being then the Son of man is thus constantly reprefented as making the great decretory Separation, and the last judicatory Distinction between Man and Man; as an Husbandman feparating the Wheat, fome time from the Chaff, fome time from the Tares; as a Fisherman gathering the good Fish, cafting the bad away; as a Bridegroom receiving the wife, excluding the foolish Virgins; as a Master diftinguishing the Servants of his Family, rewarding the faithful, punishing the unprofitable; as a Shepherd, dividing his Sheep from the Goats, placing one on the right hand, the other on the left; it plentifully proveth that the Son of man is appointed the Judge of all the Sons of men. And thus it appeareth that Chrift is he who fhall be the Judge; which is the fecond Confideration fubfervient to the prefent Explication. Thirdly, It being thus refolved that the Son of man fhall be the judge, our next Confideration is, What may the nature of this Judgment be: in what that judicial Action doth confift; what he fhall then do, when he hall come to judge. The reality of this Act doth certainly confift in the final determination, and actual difpofing of all Perfons in Soul and Body to their eternal Condition: And in what manner this fhall particularly be performed Qq 2 с is 21, 30. Mar. 25.31, Particulars the Day of in this man ner. Quæ om credendum veniant magis entia quàm perfectum hominem in b ap *s. Austin is not fo* certain unto us; but that which is fufficient for us, it is representSpeaking of the ed under a formal judiciary Procefs. In which first there is described a Throne, foretold to be a Tribunal, a Judgment-feat: for a In the regeneration the Son of man shall exhibited at fit in the throne of his glory: And that this Throne is a feat not only of MaJudgment, jefty but alfo of Judicature, appeareth by the following words spoken to the concludes them Apoftles, Te alfo fhall fit upon the thrones judging the twelve tribes of Ifrael. As in that Vifion in the Revelation, I faw thrones and they fat upnia quidem on them, and judgment was given unto them. And I saw a great white ventura effe throne, and him that fate on it, from whofe face the earth and the heaven eft, fed qui-fled away. This Throne of Chrift is exprefly called his Judgment-feat, when bus modis & the Apostle tells us, We shall all stand before the judgment-feat of Chrift, quo ordine and awe must all appear before the judgment-feat of Chrift. In respect then tunc docebit of the Son of man, he fhall appear in the proper form and condition of a Judge, rerum experi- fitting upon a Throne of Judicature. Secondly, There is to be a perfonal apnunc valet pearance of all Men before that feat of Judicature upon which Chrift fhall fit, confequi ad for we must all appear, and we shall all stand before that judgment-feat. I faw f the dead, faith the Apostle, ftand before the throne of God. Thus all nations telligentia. De fhall be gathered before him. 8 He shall fend his Angels with a great found Civit.Dei, l.2. of a trumpet, and they shall gather together his elect from the four winds, c. 30. Mat. 19.28. from one end of heaven to the other. For the coming of our Lord Jefus Chrift bRev. 20.4,11. is our gathering together unto him. Thirdly, When those which are to be judgRom. 14. 10. ed are brought before the Judgment-feat of Chrift, all their Actions fhall Rev. 20. 12. pear; He will bring to light the hidden things of darkness, and will make Mat. 25. 32. manifeft the counfels of the hearts: He will bring every work into judgh2 Thelf: 231 ment, with every fecret thing, whether it be good, or whether it be evil. 1 Cor. 4. 5. To this end, in the Vision of Daniel, when the Judgment was fet, the books * Eccl. 12. 14 were opened; and in that of S. John, the books were opened; and the dead were judged out of those things that were written in the books according to their works. Fourthly, After the manifestation of all their actions, there fol† Dominus loweth a † definitive Sentence paffed upon all their Perfons, according to those non accepta perfonâ judi- actions, which is the fundamental and effential Confideration of this Judgcat mundum, ment; the fentence of Absolution, in these words expreffed, m Come, ye blefunufquifq; fe- fed of my father, inherit the kingdom prepared for you from the foundafecit accipiet. tion of the world; the fentence of the Condemnation in this manner, DeSi fuerit bo- •part from me, ye curfed, into everlasting fire prepared for the devil and his angels. Lafly, After the promulgation of the fentence, followeth the exedit; fi ne- cution: As it is written, And these shall go away into everlasting punishquam, merces ment, but the righteous into life eternal. Thus appeareth Chrift's majefty fequitur. Ep. by fitting on the Throne; his authority, by convening all before him; his Barnab. c. 3. knowledge and wisdom, by opening all fecrets, revealing all actions, difcernn Mat. 25.34 ing all inclinations; his juftice, in condemning Sinners; his mercy, in ab• Verfe 46. folving Believers; his power, in his execution of the fentence. And thus the the Son of man Jhall come to judge, which is the last particular fubfervient to the third confideration of this Article. d i 2 Cor. 5. 10. 2. 1. 1 Rev. 20. 12. cundùm quæ nus, bonitas eum antece nequitiæ cum n Verfe 41. Acts 10. 42. 1 Per. 4. 5. 2 Tim. 4. I. k The fourth and last confideration is, What is the object of this Action who are the Perfons which fhall appear before that Judge, and receive their fentence from him; what is the latitude of that Expreffion, the quick and the dead. The Phrase it self is delivered feveral times in the Scriptures, and that upon the fame occafion; for Chrift was ordained of God to be the judge of quick and dead, and fo his Commiffion extendeth to both: He is ready to judge the quick and the dead; his resolution reacheth to each; and as he is ordained and ready, fo fhall be judge the quick and the dead; the execution excludeth neither. But although it be the Scripture-language, and therefore certainly true; yet there is fome ambiguity in the Phrafe, and therefore the intended fense not evident. The |