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Monarch. Dei, "Eşiv Airing ochucos os oc wávo ócă. Eigs • dixcru xeston's Exrry êv, "Aşpas asadav, xaizi', czosápu. xóxc. Mndèy w.avroms, 50 xos e do xehoss. "Hytes worúch, Osos ó wáy lwy deatórns. Ce töionech poboggy go crouéreur śww. And Plato especially hath delivered it according to their notion most particularly, whose places to that purpose are faithfully collected by Eulebius and Theodoret, and may be read in them; Eusebius de Præparat. Evang. lib. 11.678 & lib. 22. c. 6. Theodor. Serm. de Fine & Judicio. Where after the citation of several places he concludes, Córdia decinās étis oer i rreétwy elvaus tai c ý do xesthesa.

But yet, beside the consideration of the internal power of Conscience in our selves, beside the intuition of that essential Actribute, the justice of God: (which are sufficient arguments to move all men) we have yet á more ncar and inforcing persuasion grounded upon the express determination of the will

of God. For the determinate council of the Almighty actually to judge the Heb.9.27. world in righteousness, 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 relolution to judge the World. ·

Upon the first remarkable action after the Fall, there is a sufficient intimaGen. 4. 7. tion given to angry Cain, If thou doeft well, shalt thou not be accepted: and

if thou daest-not well, sin lieth at the door; which by the most ancient * In

terpretation signifieth a reservation of his Sin unto the judgment of the * So the Targum of Jo- world to come., Decore th

be Tare world to come. Before the flood Enoch prophesied of a judgment to come, nathan ren- saying, Behold the Lord cometh with ten thousand of his Saints to execate ders it, wbjudgment upon all, and to convince all that are ungodly among them of all

zo'n on their ungodly deeds which they have ungodly committed, and of all their 7. hard speeches which ungodly sinners have spoken against him. His Words

7217 might have an aim at the Waters which were to overflow the world; but hay the ultimate intention looked through that fire which shall consume the

9 World preserved from Water.

דינא רבא

:907 THUN If thou makest thy works good, shall not thy sin be forgiven thee? And if thou makest not thy works good in this world, thy sin is kept unto the day of the great judgment. And the Jerusalem Targum yet niore express

הלא אין תיטיב עוברך בעלמא הרין ישתרי וישתבק לך לעלמא דאתי ואין לא תיטיב עברך בעלמא הדין ליום ,ly

:90) THUN 27 29 If thou makest thy works good in this world, shall it not be remitted and forgiven unto thee in the world to come? And if thou makest not thy works good in this world, thy sin shall be reserved unto the day of the great judgment. In the same manner the Chaldec Paraphrase of Onkelos, 9U) TAUN 1389 Fude 4.

The testimonies which follow in the Law and the Prophets, the predictions of Christ and the Apostles, are so many and so known, that both the number and the plainness will excuse the prosecution. The Throne hath been already seen, the Judge hath appeared fitting on it, the Books have been already opened, the Dead small and great have been seen standing be

fore him ; there is nothing more certain in the word of God, no doctrine Heb. 6. 2.

more clear and fundamental, than that of eternal judgment. I shall therefore briefly conclude the first consideration from the internal testimony of the conscience of Man, from the essential attribute, the justice of God, from the clear and full revelation of the will and determination of God, that after

h, with a reflection on this, and in relation to another Life, there is a judgment to come, there shall fome person come to jadge. .

Our second consideration followeth ; (seeing we are lo well assured that there shall be a Judgment) who that Person is which shall come to judge, who shall fit upon that Throne, before whose tribunal we shall 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 subjects and fervants of God, but that God whose feryants they are. The Law by which we are to be judged was given by him, the Actions which are to be discussed were due to him, the persons which are to be tried are subject to his dominion; God

therefore is the Judge of all. He shall bring every work into judgment with Eccr. 1z. na every secret thing, whether it be good or whether it be evil; and so the last Rom. 2. s.' day, that day of wrath, is the revelation of the righteous judgment of God.

Now

Now if God, as God, be the Judge of all, then whosoever is God is Judge of all *lágesi toivw Men; and therefore being we have proved the Father and the Son, and thall metodo

Inall réte ocos • hereafter also prove the Holy Ghost to be God, it followeth that the * Father wév/wv totalnie, and the Son, and the Holy Ghost shall judge the World; because the Father, Culeebe Bowling Son, and Holy Ghost, in respect of the fame divinity, have the same auto-moto cratorical power, dominion and authority..

gis Ivána But notwithstanding in that particular day of the general Judgment to 3. S. Cyril.

TO Catech. 15. come, the execution of this judiciary Power shall be particularly commitred to the Son, and so the Father and the Holy Ghost shall actually judge the World no otherwise but by him. For God hath appointed a day in the Afts 17. 31. which he will judge the world in righteousness, by that man whom he hath ordained. It is God who judgeth, it is Christ 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, supreme, autocratorical, judiciary Power ; there is a judiciary Power delegated, derived, given by Commission. Christ as God hath the first together with the Father and the Holy Ghost: Christ as Man hath the second from the Father exprefly, from the Holy Ghost concomitantly. For the Father hath given him authority to execute judgment, because John. 5.27. he is the son of man; not simply because he is Man, therefore he shall be Judge, (for then by the same reason every Man fhould judge, and consequently none, because no Man could be judged if every Man Thould only judge) but because of the three Persons which are God, he only is † also the Son | This Expli

si cation i of Man ; and therefore for his affinity with their nature, for his sense of their com

Tenic of their thought necefinfirmities, for his appearance to their eyes, most fit to represent the great- Sarry to inferi, est mildness and sweetness of equity, in the severity of that just and irre- because it

seems to me fpective Judgment.

. the only way

to end that Controversie which is raised upon the Interpretation of those words of S. John, which we ordinarily read thus, 27. Kai igoría dwxEV CWTW xg xeron Wortãy oto jos av@gány ési. 28. Mū Sauráze?e tõto. By which distinction, those words, because he is the Son of man, have reference to the precedent Sentence. But anciently they have been otherwise distinguished, Koi d'WxEv wuTW xj xeitin Tolev. "Oro yos árbeurs isi und Davudselt tõro. So the old Syriack Translation, v. 27. :Niin on zy N1727 , TUSUNI and then V. 28. :N772 poinn á NUNT 7710, 7727 And S. Chryfoftome is so earnest for this Reading, that he chargeth the former Distinction upon Paulus Samosatenus, as invented by him in favour of his Herefie, That Christ was nothing else but purely Man. "Ors jos oév@gáns ési, hein Jarrágile tõto. Nawao αο Σαμοσαλάς εκ έτώ φησίν, αλλά πώς; εξεσίαν έδωκεν αυτω κρίσιν ποιείν ότι ηος ανθρώπε εσίν αλλ' αδεμίαν ακολgθίαν •xs tõro nsgépsfor (so he argues against that Reading) • 75 Socê tôtoiac6e xeito po dv@gwrós ési (imes thermaus aértas évézár 86 tivo resla's ;) daa' études op appýty grims intva ésiy yas, dise tõto wj xerting ésov. Otws ģy civaluwstor, 'Orb yos árogany isi Men Saupálele rõmo: Euthymus followeth the distinction of s. Chrysostome, and Theophylact makes the ame Argument, Xρη και γινώσκειν ότι ΠώλG- ο Σαμοσαής ψιλον άνθρωπον δολμαδίζων ή Κύριον, έτως ανεγίνωσκε τύτο η χωetor. Kai išpric d'OxEV au TW sy rehou woty, oti yas erdgars isi: wwwls ä siswa úr öaans ázxãs deveyinwone tota To, Moh Saorále78 TÖto. 'Ayéniov ö Tenso iri to tas valovascrev, ma S xerou te je o 11o7qz dwxev, 8% Öto yos av Andri ésiv, ára öti Orós. But although this division of the words be both by S. Chryfoftomne and Theophylact charged upon Paulus Samosatenus the Heretick, yet we find no other distinction in the ancient Copies; nor did the ancient Latin Fathers any otherwise read it than Paulus did. We must then acknowledge no other Conerence than the ordinary, Thai God gave his Son power to judge, because he was the son of man. Nor need we, to avoid the Argument of s. Chryfoftomne, change the otı into radóti, the quia into quatenus ; for it is not rendered as the absolute Reason in it felf, but in relation unto God, or the Persons of the Trinity : The Father hall not judge, nor the Holy Ghost, because those two Perforis are only God; but all judgment is committed to God the Son, because he is the Son of man.

Nor was this a reason only in respect of us who are to be judged, but in regard of him also 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 so 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 miseries which this Life could bring; to all the pains and lorrows which the Sins of all the World could caule : 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. 220 eth'no man; (and the fame reason reacherh also the Holy Ghost) but bath 25, 27.

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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 so truly God; but also the Son of man, and so truly Man ; because he is that Son of man, who suffered so much for the Sons of Men.

From whence at last it clearly appeareth not only that it is a certain truth that Christ shall judge the World, but also the reasons are declared and manifested unto us why, he hath that power committed unto him, why He Mall come to judge the quick and the dead. For certainly it is a monstration of the justice 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 absolute power of absolution 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 *Venict Chri- their fakes to * stand before the Tribunal and receive that Sentence, let him stus ut judex qui ftetit" luð be crucified; which event as infallible, and reason as irrefragable, Christ himjudice: veniet self did shew at the same time when he stood before the Judgment-feat, fayin ea forma, ing, a Nevertheless I say unto you, Hereafter shall ye see the Son of man in qua judicatus eft, ut vi- fitting on the right hand of power, and coming in the clouds of heaven. deant in quem pupugerunt, & cognoscant Judæi quem negaverunt, convincat eos homọ ille susceptus & ab eis crucifixus. Author de Symb. ad Catech. 1.2. C. 4. Veniet ergo, fratres mei, veniet ille ; qui priùs venit occultus, veniet in potestate manifestus. Ille qui judicatus est veniet judicaturus. Ille qui stetit ante hominem, judicaturus est omnem hominem. Idem 1.2. 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 lanceâ percufferunt. Sedebit Judex qui ftetit sub judice. Damnabît veros reos qui factus est falsus reus. Ipfe veniet, forma illa veniet. S. Aug. de Verbes Domin. Serm. 24.

a Matth. 26. 64.

Again, if we look upon our selves which are to be judged, whom can we desire to appear before, rather than him who is of the same nature with us? If the children of Israel could not bear the presence of God as a Law-giver, but desired to receive the Law by the hand of Mofes ; how should w pear before the presence of that God judging us for the breach of that Law, were it not for a better Mediator, of the same 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 visible Judge, which all may see who fhall be judged. Without holiness no man shall ever fee

God; and therefore if God, as only God, should pronounce sentence upon Cùm boni all Men, the ungodly † should never see their Judge. But that both the & mali visuri funt judicem righteous and unrighteous might see and know who it is that judgeth them, vivorum & Christ who is both God and Man is appointed Judge ; fo as he is Man all mortuorum, shall see him, and as he is God they only shall see ħim who by that Vision proculdubiò eum videre ihall enjoy him.. non poterunt mali, nifi fecundùm formam quâ filius hominis est ; sed 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 sunt mundicordes, Beati enim mundicordes, quoniam ipfe videbunt Deum. S. Aug. de Trin. L. f. 6. 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 servi & bonis & malis oftenderetur, forma Dei folis bonis servaretur. Idem de verbisDom. Serm. 64. Et poteftatem dedit ei judicium facere quia filius hominis eft. Puto nihil effe manifestius. Nam qui Filius Dei eft æqualis Patri, non accepit hanc poteftatem judicii faciendi, sed habet illam cum Patre in occulto. Accepit autem illam ut boni & mali eum videant judicantem, quia filius hominis est. Visio quippe Filii hominis exhibebitur & malis. Nam visio formæ Dei non nisi mündis corde, quia ipfi Deum videbunt, id eft, folis piis exhibebitur, quorum dilectioni hoc ipsum promittit quia feipsum oftendit illis. idem rursus, de Trin. lib. 1. cap. 13.

Dei tormam inquinam idola videbunt Deum. S. Aug. de Trin. b. 1. c. ..

Christ Jefus then, the Son of God, and the Son of man, he which was born of the Virgin Mary, he which suffered under Pontius Pilate, he which was crucified, dead and buried, and defcended into bell, he which rofe again from

the dead, afcended into heaven, and is set down on the right hand of God; He, Mat. 16. 27. the fame Person, in the fame Nature, Thall come to judge the quick and the

dead!

dead. For the Son of man shall come in the glory of his Father, with his Angels, and then he Mall reward every man according to his works. He then which is to come is the Son of man: and when he cometh, it is to judge. The fame Jefus which was taken up from the Apostles into heaven, shall fo Acts 1. tr. come in like manner as they saw him go into heaven. That Son of man then, which is to judge, is our Jefus, even the same Jesus, and shall come in the fame manner, by a true and local translation of the fame Nature out of Heaven. For God will judge the world in righteousness, by that man whom he Acts 17. 31. hath ordained, whereof he hath given an asurance unto all men, in that he hath raised him from the dead. He then which afcended into Heaven, was the same which was raised from the dead; and by that Resurrection God afsured us that the fame Man should judge us. For to this end Christ both died, Rom. 14. 9. and rose andrevived, that he might be the Lord both of the dead and living. It appeareth therefore by God's determination, by Christ's Resurrection and Afcension, that the Man Christ Jesus is appointed Judge.

This office and dignity of the Son of man was often declared by several figurative and parabolical Descriptions. John the Baptist representeth him that cometh after him, by this delineation of an Husbandman; Whofe fan is in Mat. 3. 12: his hand, and he will throughly purge his floor, and gather his wheat into homecom

'Ανωτέρω ?' the garner, but will burn up the chaff with unquenchable fire. The Son curabo z rejet of man describes himself as an Houtholder, saying to the Reapers in the time agirl deixou

vse xj TIMWof Harvest, * Gather ye together first the tares and bind them in bundles to ei met dit burn them, but gather the wheat into my barn: And this harvest is the end cicáyd.... of the world. He representech himself under the notion of a Fisherman, .ch

* S.Chryf.in loc.

Inerman, * Matth. 13. a casting a net into the sea, and gathering of every kind; which, when it 39, 39. was full, he drew to the shore and sate down and gathered the good into Madey der amese

νήσας αυτες ή vessels, but cast the bad away. He is the Bridegroom who took the wise 'low me vetem pemuda Virgins b with him to the marriage, and shut the door upon the foolish. He tan sol pillu is the Man who travelling in ing into a far Countrey, delivered the Talents to his .co.

t k Servants, and after a long time cometh again, and reckoneth with them, ad locum. exalting the good and faithful, and casting the unprofitable servant into ut-Mat. 13. 47,

48. ter darkness. Lastly, he is the Shepherd, and is so exprelly described in re- Mar. 25. 10. lation to this Judgment. Ford When the Son of man shall come in his glory, © Mat.25. 19, and all the holy Angels with him, then Mall he fit down upon the throne of ';, 30, his glory. And before him Mall be gathered all nations, and he shall sepa- 32, 33. rate them one from another, as a Mepherd his Meep from the goats. And be Mall set the sheep on his right hand, and the goats on his left. Being then the Son of man is thus constantly represented as making the great decretory Separation, and the last judicatory Distinction between Man and Man ; as an Husbandman separating the Wheat, some time from the Chaff, some time from the Tares; as a Fisherman gathering the good Fish, casting the bad away; as a Bridegroom receiving the wise, excluding the foolish Virgins ; as a Master distinguishing 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 Christ is he who shall be the Judge; which is the second Consideration subservient to the present Explication.

Thirdly, It being thus resolved that the Son of man shall be the judge, our next Consideration is, What may, the nature of this Judgment be : in what that judicial Action doth consist; what he fhall then do, when he Mall come to judge. The reality of this Act doth certainly consist in the final determination, and actual disposing of all Persons in Soul and Body to their eternal Condition: And in what manner this shall particularly be performed

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he 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 fall exhibited at fit in the throne of his glory: And that this Throne is a feat not only of Mathe Day of Fudgment, jefty but also of Judicature, appeareth by the following words spoken to the concludesthem Apostles, Te also mall sit upon the thrones judging the twelve tribes of If in this man råel. As in that Vision in the Revelation, 6 I saw thrones and they fat ipner. Quæ om- ? nia quidem on them, and judgment was given unto them. And I saw a great white ventura esse throne, and him that fate on it, from whose face the earth and the heaven eft, fed qui- fled away. This Throne of Christ is expresly called his Judgment-feat, when bus modis & the Apostle tells us, We shall all stand before the judgment-feat of Chrift, quo ordine and a we must all appear before the judgment-feat of Christ. În respect then veniant magis tunc docebit of the Son of man, he shall appear in the proper form and condition of a Judge, rerum experi- fitting upon a Throne of Judicature. Secondly, There is to be a personal apentia quàm nunc valet" pearance of all Men before that feat of Judicature upon which Christ Thall fit. consequi ad for we must all appear, and we shall all stand before that judgment-seat. I saw perfectum in the dead, saith the Apostle, ftand before the throne of God. Thus fall nations telligentia. De shall be gathered before him. He shall send his Angels with a great found civit.Dei, l.2. of a trumpet, and they mall gather together his eleet from the four winds,

Mat. 10.28. from one end of heaven to the other. For the h coming of our Lord Jesus Christ bRev.20.4,11. is our gathering together unto him. Thirdly, When those which are to be judg.

Rom. 14. 10. ed are brought before the Judgment-fear of Christ, all their Actions shall ap€ Rev. 28. 12. pear ; i He will bring to light the hidden things of darkness, and will make

Mat. 25. 32. manifest the counfels of the hearts : He will bring every work into judg8 Mat.24:31. ment, with every secret thing, whether it be good, or whether it evil. h 2 Theff. 2. 1. ii Cor. 4. 5. * To this end, in the Vision of Daniel, when the Judgment was set, 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 passed upon all their Persons, according to those perfoná jadi actions, which is the fundamental and essential Consideration of this Judgcat mundum, ment; the sentence of Absolution, in these words expressed, m Come, ye bles սրսմզuiqfe- ը cundùm quæ 19 ue sed of my father, inherit the kingdom prepared for you from the founda

: fecit accipiet. tion of the world, the sentence of the Condemnation in this manner, DeSi fuerit bo- part from me, ye cursed, into everlasting fire prepared for the devil and nus, bonitas : eum antece his angels. Lastly, After the promulgation of the sentence, followeth the exedit ; fi ne- curion: As it is written, o Ånd these mall go away into everlasting punishquam, merces ment, but the righteous into life eternal. Thus appeareth Christ's majesty nequitiæ eum fequitur. Ep. by sitting on the Throne; his authority, by convening all before him; his Barnab. c. 3. knowledge and wisdom, by opening all secrets, revealing all actions, discernn Verse 41.

Verse 2:34. ing all inclinations; his justice, in condemning Sinners; his mercy, in ab• Verse 46. folving Believers; his power, in his execution of the sentence. And thus the

the Son of man shall come to judge, which is the last particular fubfervient to the third consideration of this Article.

The fourth and last consideration is, What is the object of this Action ; who are the Persons which shall appear before that Judge, and receive their · fentence from him; what is the latitude of that Éxpression, the quick and the

dead. The Phrase it self is delivered several times in the Scriptures, and that Afts 10. 42. upon the fame occasion; for Christ was ordained of God to be the judge of I Per. 4. 5.

quick and dead, and so his Commission extendeth to both: He is ready to

judge the quick and the dead; his resolution reacheth to each; and as he is 2 Tim. 4. 1. ordained and ready, fo Mall he judge the quick and the dead; the execu

tion excludeth neither. But although it be the Scripture-language, and therefore certainly true ; yet there is some ambiguity in the Phrate, and therefore che intended sense not evident.

The

I Rev, 20. 12.

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