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are to receive. Looking back upon the actions we have done, it either approves or condemns them; and if it did no more, it would only prove that there is a judgment in this life, and every man his own judge. But being it doth not only allow and approve our good actions, but also doth create a complacency, apology, and confidence, in us; being it doth not only disprove and condemn our evil actions, but doth also constantly accuse us, and breed a fearful expectation and terror in us; and all this prescinding from all relation to any thing either to be enjoyed or suffered in this life: it followeth that this conscience is not so much a judge as a witness, bound over to give testimony for or against us, at some judgment after this life to pass upon us. For all men are a law unto themselves, and have the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or excusing one another, in the day when God shall judge the secrets of men." (Rom. ii. 14-16.)

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Again, if we consider the God who made us, and hath full dominion over us, whether we look upon him in himself, or in his Word, we cannot but expect a judgment from him. First, If we contemplate God in himself, we must acknowledge him to be the judge of all mankind; "so that a man shall say, Verily he is a God that judgeth in the earth." (Psal. lviii. 11.) Now the same God who is our judge, is, by an attribute necessary and inseparable, just; and this justice is so essential to his Godhead, that we may as well deny him to be a God, as to be just. It was a rational expostulation which Abraham made, "Shall not the Judge of all the earth do right?” (Gen. xviii. 25.) We may therefore infallibly conclude that God is a most just judge; and if he be so, we may as infallibly conclude, that after this life he will judge the world in righteousness. For as the affairs of this present world are ordered, though they lie under the disposition of Providence, they shew no sign of a universal justice. The wicked and disobedient persons are often so happy, as if they were rewarded for their impieties; the innocent and religious often so miserable, as if they were punished for their innocency. Nothing more certain, than that in this life rewards are not correspondent to the virtues, punishments not proportionable to the sins, of men. Which consideration will enforce one of these conclusions; either that there is no judge of the actions of mankind; or if there be a judge, he is not just, he renders no proportionate rewards or punishments; or lastly, if there be a judge, and that judge be just, then there is a judgment in another world, and the effects thereof concern another life. Being then we must acknowledge that there is a judge, which judgeth the earth; being we cannot deny but God is that judge, and all must confess that God is most just; being the rewards and punishments of this life are no way answerable

to so exact a justice as that which is divine must be: it followeth that there is a judgment yet to come, in which God will shew a perfect demonstration of his justice, and to which every man shall, in his own bosom, carry an undeniable witness of all his actions.

From hence the heathen, having always had a serious apprehension both of the power of the conscience of man, and of the exactness of the justice of God, have from thence concluded, that there is a judgment to come. Insomuch that when St. Paul "reasoned of righteousness and temperance and judgment to come, Felix trembled." (Acts xxiv. 25.) The discourse of righteousness and temperance touched him, who was so highly and notoriously guilty of the breach of both; and a preconception which he had of judgment after death, now heightened by the apostle's particular description, created a horror in his soul and trembling in his limbs. The same apostle discoursing to the Athenians, the great lights of the Gentile world, and teaching them this Article of our CREED, that "God hath appointed a day, in which he will judge the world in righteousness by that man, whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead; found some which mocked, when they heard of the resurrection of the dead;" (Acts xvii. 31.) but against the day of judgment none replied. That was a principle of their own, that was confessed by all who either believed themselves, or a God; a conscience, or a Deity.*

quod Deus dederit, omnium vox est.
Judicem quoque contestatur illum,
Deus videt, et Deo commendo, et
Deus mihi reddet. O testimonium
animæ naturaliter Christiana!' Apol.
adv. Gentes, c. 17. Indeed the an-
cient Gentiles have expressed the
judgment to come very exactly: as
Philemon cited by Justin Martyr de
Monarch. Dei, p. 106.

Εστιν Δίκης ὀφθαλμὸς, ὃς τὰ πάνθ' ὁρᾶ.
Εἰ γὰρ ὁ δίκαιος καὶ ἀσεβὴς ἕξουσιν ἓν,
"Αρπαζ ̓ ἀπελθὼν, κλέπτ', ἀποστέρει,
κύκα.

* This principle of a judgment to come, Justin Martyr propounds to the Gentiles, as generally acknowledged by all their writers, and as the great encouragement of his apology for the Christian religion: 'Eπεì roívvv ýμìv ò περὶ τῆς ἀληθοῦς θεοσεβείας πρόκειται λόγος, ἧς οὐδὲν, οἶμαι, προτιμότερον τοῖς ἀκινδύνως βιοῦν προηρημένοις εἶναι νενόμισται, διὰ τὴν μέλλουσαν μετὰ τὴν τελευτὴν τοῦδε τοῦ βίου ἔσεσθαι κρίσιν· ἣν οὐ μόνον οἱ ἡμέτεροι κατὰ θεὸν κηρύττουσι πρόγονοι, προφῆταί τε καὶ νομοθέται, ἀλλὰ καὶ οἱ παρ' ὑμῶν νομισθέντες εἶναι σοφοὶ, οὐ ποιηταὶ μόνον, ἀλλὰ καὶ φιλόσοφοι οἱ τὴν ἀληθῆ καὶ θείαν ἐπαγγελλόμενοι παρ' ὑμῖν εἰδέναι γνῶσιν. ad Græcos Cohort. p. 1. Tertullian shews the same not only from the writings And Plato especially hath delivered it but the constant conversation and according to their notion most partilanguage even of the Gentiles: “Anima, cularly, whose places to that purpose licet corporis carcere pressa, licet in- are faithfully collected by Eusebius stitutionibus pravis circumscripta, li- and Theodoret, and may be read in cet libidinibus et concupiscentiis evi- them; Eusebius de Præparat: Evang. gorata, licet falsis Diis exancillata, 1. xi. c. 38. and 1, xxii. c. 6. Theodocum tamen resipiscit, ut ex crapula, ret Serm. 11. de Fine et Judicio. ut ex somnio, ut ex aliqua valetudine, Where after the citation of several et sanitatem suam patitur, Deum places he concludes: Ourws ȧkρißws nominat, hoc solo quia proprie verus ἐπίστευεν ὁ Πλάτων εἶναι τὰ ἐν ᾅδου κριhie unus Deus, bonus et magnus. Et rýp. p. 649.

Μηδὲν πλανηθῇς· ἔστι καν ᾅδου κρίσις,
Ηνπερ ποιήσει θεὸς ὁ πάντων δεσπότης,
Οὗ τοὔνομα φοβερὸν, οὐδ' ἂν ὀνομάσαιμ'
ἐγώ.

But yet, beside the consideration of the internal power of conscience in ourselves, beside the intuition of that essential attribute, the justice of God (which are sufficient arguments to move all men), we have yet a more near and enforcing persuasion, grounded upon the express determination of the will of God. For the determinate counsel of the Almighty actually to judge the world in righteousness, is clearly revealed in his word: "it is appointed unto men once to die, but after this the judgment." (Heb. ix. 27.) 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 resolution to judge the world.

Upon the first remarkable action after the fall, there is a sufficient intimation given to angry Cain: "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door;" (Gen. iv. 7.) which by the most ancient interpretation signifieth a reservation of his sin unto the judgment of the world to come.* Before the flood, Enoch prophesied of a judgment to come, "saying, 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 sinners have spoken against him." (Jude ver. 14,15.) His words might have an aim at the waters, which were to overflow the world; but the ultimate intention looked through that fire, which shall consume the world preserved from water.

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 sitting 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." (Heb. vi. 2.) 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 death, with a reflection on this, and in relation to another life, there is a judgment to come, there shall some person come to judge.

ישתרי וישתבק לך לעלמא דאתי -So the Targum of Jonathan ren * ואין לא תיטיב עובדד בעלמא הדין הלא אם, תיטיב עובדך,,ders it If thou ליום דינא רבא חטאך נטיר: ישתבק לך חובך ואין לא תיטיב ,makest thy works good in this world עובדך בעלמא הדן ליום דינא רבא

TUNUT If thou makest thy works shall it not be remitted and forgiven
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 more expressly,

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 Chaldee paraphrase

ליום דינא חטאך נטיר,of Onkelos הלא אין תיטיב עובדך בעלמא הדין

Our second consideration followeth (seeing we are so well assured that there shall be a judgment); who that person is which shall come to judge, who shall sit 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 servants of God, but that God whose servants 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 per sons which are to be tried are subject to his dominion: God therefore is the "judge of all." (Heb. xii. 23.) He" shall bring every work into judgment with every secret thing, whether it be good or whether it be evil;" (Eccles. xii. 14.) and so the last day, that" day of wrath, is the revelation of the righteous judgment of God." (Rom. ii. 5.) Now if God, as God, be the judge of all, then whosoever is God is judge of all men ;* and therefore being we have proved the Father and the Son, and shall hereafter also prove the Holy Ghost, to be God, it followeth that the Father, and the Son, and the Holy Ghost, shall judge the world; because the Father, Son, and Holy Ghost, in respect of the same Divinity, have the same autocratorical power, dominion, and authority.

But notwithstanding in that particular day of the general judgment to come, the execution of this judiciary power shall be particularly committed 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 which he will judge the world in righteousness, by that man whom he hath ordained." (Acts xvii. 31.) It is God that judgeth; it is Christ by whom he judgeth. "For the Father judgeth no man, but hath committed all judgment to the Son." (John v. 22.) 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 expressly, from the Holy Ghost concomitantly. For "the Father hath given him authority to execute judgment, because he is the Son of man;" (John v. 27.) not simply because he is a man, therefore he shall be Judge (for then by the same reason every man should judge, and consequently none, because no man could be judged if every man should only judge), but because of the three persons which are God, he only is also the Son of man;t and therefore for his

Πάρεστι τοίνυν ἐν τῇ κρίσει τότε ὁ Θεὸς ὁ πάντων πατὴρ, συγκαθεζομένου Χριστοῦ καὶ συμπαρόντος Αγίου Πνεύparos. S. Cyril. Hier. Catech. 15.

pretation of those words of St. John, which we ordinarily read thus, v. 27. Καὶ ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστί. 28. Μὴ lavpálere TOUTO. By which distinction, those words, because he is the Son of man, have reference to the precedent sentence. But anciently they have

+ This explication I thought neeessary to insert, because it seems to me the only way to end that contro versy, which is raised upon the inter

affinity with their nature, for his sense of their infirmities, for his appearance to their eyes, most fit to represent the greatest mildness and sweetness of equity, in the severity of that just and irrespective judgment.

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 sorrows which the sins of all the world could cause: 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, "judgeth no man (and the same reason reacheth also to the Holy Ghost); but hath 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. (John v. 22. 25. 27.) From whence at last it clearly appeareth, not only that it is

been otherwise distinguished: Καὶ ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν. Ὅτι υἱὸς ἀνθρώπου ἐστὶ, μὴ θαυμάζετε τοῦτο. So the old Syriac translation, ver. 27. ΝΤΕΝ ΤΟΥ ΝΟ and then ver. 28. Ν 2 ΝΤΟΜΑΤΑ, And St. Chrysostom is so earnest for this reading, that he chargeth the former distinction upon Paulus Samosatenus, as invented by him in favour of his heresy, that Christ was nothing else but purely man: "Ori vids ávěρúπov korì, μὴ θαυμάζετε τοῦτο. Παῦλος μὲν ὁ Σαμοσατεὺς οὐκ οὕτω φησὶν, ἀλλὰ πῶς; ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν ὅτι υἱὸς ἀνθρώπου ἐστίν· ἀλλ ̓ οὐδεμίαν ἀκολουθίαν ἔχει τοῦτο λεγόμενον· (so he argues against that reading) où yàp dia τοῦτο ἔλαβε κρίσιν, ὅτι ἄνθρωπός ἐστιν (ÈTEì Tí škúλve Távτaç ávoρúπove eivai κριτάς;) ἀλλ' ἐπειδὰν τῆς ἀῤῥήτου οὐσίας ἐκείνης ἐστὶν υἱὸς, διὰ τοῦτο καὶ κριτής ἐστιν. Οὕτως οὖν ἀναγνωστέον, Ότι υἱὸς ἀνθρώπου ἐστὶ, μὴ θαυμάζετε τοῦτο. Hom. 39. ad loc. Euthymius followeth the distinction of St. Chrysostom, and Theophylact makes the same argument: Χρὴ δὲ γινώσκειν ὅτι Παῦλος ὁ Σαμοσατεὺς ψιλὸν ἄνθρωπον δογμα

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τίζων τὸν Κύριον, οὕτως ἀνεγίνωσκε τοῦτο τὸ χωρίον· Καὶ ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστί· ἐνταῦθα δὲ στίζων, ἀπ ̓ ἄλλης ἀρχῆς ἀνεγίνωσκε τοῦτο τὸ, Μὴ θαυμά ζετε τοῦτο. ̓Ανόητον δὲ τελείως ἐστὶ τὸ οὕτως ἀναγινώσκειν, τὴν γὰρ κρίσιν τῷ Υἱῷ ὁ Πατὴρ ἔδωκεν, οὐχ ὅτι υἱὸς ȧvepúrov koriv, á örɩ Oεós. ad loc. But although this division of the words be both by St, Chrysostom and Theophylact charged upon Paulus Samosatenus the heretic, 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 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 St. Chrysostom, change the ὅτι into καθότι, the quia into quatenus; for it is not rendered as the absolute reason in itself, but in relation unto God, or the persons of the Trinity: the Father shall not judge, nor the Holy Ghost, because those two persons are only God; but all judgment is committed to God the Son, because he is the Son of man.

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