OESJD IV.11; on John 5.22

[p. 27] Iohn 5. ver: 22./
The Father iudgeth no man, But hath
committed all Iudgement to ye Sonne./

Mat: 7.6.When our Sauiour Christ forbids vs to cast pearle before swine, wee vnderstand ordinarilie in that place, that by Pearle are vnderstood the scriptures: And when wee consider the naturall generation, and production of pearle, that the growe bigger, and bigger by continuall succession, and deuolution of dew, and other glutinous moisture that falls vpon them, and there conduces, & hardens, So that Pearle is but a body of manie shells, many crusts, manie filmes, many coates enwrapped vpon one another. To this scripture which wee haue in hand doth that Metaphor of Pearle uery properlie appertaine, because our Sauiour Christ in this Chapter, vndertaking to proue his owne diuinitie, & Godhead to the Iewes, who acknowledged, and confessed the Father to be god, but denied if of him, hee foldes, and wraps vp reason, vpon reason, argument vpon argument, that all things are common betweene the Father and him, That whatsoeuer the Father does, he does, and whatsoeuer the Father is, hee is, for first hee saies that he is a partner a Cooperator with the Father in the present administration, and v. 17. gouernment of the world, my Father worketh hetherto, and I worke well; if the Father do ease himselfe vpon instruments now, yet was it so from the beginning? had hee a part in the Creation? [p. 28] v. 19.yes; whatsoeuer the Father doth, thoseallso doth the sonne likewise, But doth, those, extend to the worke properly, and naturallie belonging to God, to the remission of sinnes, to the infusion of grace to the spirituall resurrection of them that are dead in their iniquities? yes euen to that too; for as the Father raiseth vp the dead, and quickneth them. euen so the Sonne quickneth whome he will. But hath not this power of his a determination or expiration? shall it not end, at 2: 27 least when the world ends? no, not then, for God hath  giuen him autoritie to execute iudgements, because hee is the sonne of man. Is there then no supersedeas vppon this Commission? is the sonne æguall with the Father in our eternall election? in our Creation? in the meanes of our saluation? in the last Iudgement? in all? Omne Iudicium, God hath committed all Iudgment to ye sonne, And here is a Pearle made vp, The deaw of Gods grace sprincled vpon our soules, The beames of Gods spirit shed vpon our soules, that effectuall, and working knowledge, That hee who died for your saluation, is perfitt God as well as perfitt man; fitt, and willing to accomplish that saluation./

Diuisio.In handling then this Iudgment, which is a word, that embraces, and comprehends all, All from our Election, where no meritt or future actions of ours were considered by God, to our fruition, and possession of that election, where all our actions shalbe considered, and recompenced by him, wee 1shall first, That Iudgement belongs properlie to God 2 And secondly that God the Father, whome wee consider [p. 29] to be the Roote, and foundation of the Deitie, can no more diuerst his Iudgment then hee can his Godhead. And therfore 3 in the third place wee consider, what the committing of Iudgmt. 4wch. is mentioned here, imports, And then to whom it is committed, 5To the sonne, And lastlie the largenes of that Committed, Omne, all Iudgement; so that wee cannot carrie our thoughts so high, or so farr backward, as to thinke of anie Iudgement giuen vpon vs in Gods purpose, or decree without relation to Christ; Nor so farr forward, as to thinke that there shall bee a Iudgement giuen vpon vs according to our good, morall dispositions, or actions, but according to our apprehension and imitation of Christ. Iudgment is a proper & inseparable caracter of God; that’s first; the Father cannot deuest himselfe of that; that’s next: The third is that hee hath committed it to another; And then the  Person that is his Delegate, is his onlie sonne, And lastlie his power is euerlastinge, And that Iudgment day that belongs to him, hath, and shall last from our first election, through the participation of ye meanes prepared by him, in his Church to our association and vnion with him in glorie, And so the whole circle of time, and before time was, and when time shalbe no more, makes up but one Iudgement day, to him, To whom ye Father who iudgeth no man, hath committed all Iudgement. First 1 Part. then, Iudgement appertaines to god, It is his in Criminall Iudicium Dej. Rom. 12.19. causes. vindicta mihi, vengeance is mine, I will repay saith the Lord; it is so in Ciuill things too, for God himselfe is Proprietarie of all, Dominj est terra, & plenitudo eius; [p. 30] The  Earth is the Lords, and all that is in, and on ye Earth your siluer is mine, and your gold is mine, saies ye Prophet, and the Beasts on a thousand mountaines are mine, saies Dauid, You are Vsufructuaries of them, but I am Proprietary; No attribute of God is so often iterated in the scriptures, no state of god so often inculcated as this of Iudge, and Iudgement. No word concerninge God soe often repeated, but it is brought to the height, where in that place of the Psalme, where wee read God iudgeth among the Psal. 82.1 Gods, the Latine Church euer read it, Deus diiudicat deos, God iudgeth the Gods themselues, for though God say of Iudges, and Magistrates, Ego dixi, Deij estis, I haue said yee are Gods (and if God say it who shall gainsay it?) yet he saies too, Moriemini sicut homines, The greatest gods vpon earth die like men; And if that be not humiliation enough, there is more threatned in that wch. followes, Yee  shall fall like one of the Princes: for the fall of a Prince involues the ruine of manie others too, and it fills the world wth. horror for the present, and ominous discourse for the future, But the farthest of all is Deus dijudicat Deos, Euen these Iudges must come to this Iudgement. And therfore that Psalme which begins so is concluded thus, Surge Domine, Arise ò god and Iudge the Earth, hee is God, and euen in God himself it is expressed as a kind of rising, as some exaltation of his power, That hee is to iudge, And that place in ye beginning [p. 31] of that Psalme manie of the Antients read in the future, Diiudicabit, God shall iudge the Gods, because the frame of the Psalme seemes to referre it to the last Iudgement, Tertullian reads it Dijudicavit, as a thing past, God hath iudged in all tymes, and the letter of the text requires it to bee in the present Dijudicat, Collect all, and iudgement is so essentiall to all God, as that it is coëternall with him, hee hath he doth and hee will iudge the world, and the Iudges of the world, Other Iudges die like men, weaklie,; And they fall, that’s worse, ignominiouslie; And they fall like Princes, that’s worst, fearfull, & yet scornefullie, And when they are dead, and fall’n, they rise no more to execute iudgement, but to haue iudgment executed vpon them, The Lord dies not, nor hee falls not, And if hee seeme to slumber the Martyrs vnder the Altar awake him with the Vsquequò Domine, How long, ô Lord, before thou execute iudgement? And hee will arise, and iudge the world, for iudgement is his; God putteth downe one, and setteth vp another, saies Dauid; where hath hee that power? why god is the Iudge, not a Iudge, but the Iudge, and in that right he putteth downe one, and setteth vp another.

Iudicium destesta tionis Now for this Iudgement which wee place in God, wee must consider in god three notions, three apprehensions, three kinds of Iudgement; first God hath Iudicium Detestationis God doth naturally know, and therfore naturally detest euill. For no man in the extreamest corruption of Nature is yet falne so farr, as to loue, or approue evill, at the same [p. 32] time that hee knowes, and acknowledges it to be euill, but wee are so blind in the knowledge of euill, that wee need that great assistance of the Lawe it selfe to make vs knowe what was euill. Moses magnifies, (and iustlie) the Law, Non appropinquauit, saith Moses, God came not so neare to anie nation, as to the Iewes, Non taliter fecit, saies Moses, God dealt not so well with any nation as with the Iewes And wherin? because hee had giuen them a lawe. And yet wee see the greatest dignitie of the Lawe to bee, That by the Lawe is the knowledge of sinn, for though by the Lawe of Nature written in our harts there be some condemnation of some sinnes, yet to knowe that euerie sinn was treason against God, to knowe that euerie sinn hath the reward of death and eternall death annexed to it; This knowledge wee haue only by the Lawe. Now if a man will pretend to be a Iudge what an exact knowledge of the Lawe is required at his hand? for some things are sinn to one Nation wch. are not to another. As where the iust autoritie of the lawfull Magistrate changes the nature of the thing, and makes a thing naturallie indifferent, necessarie to them who are vnder his obedience, some things are sinns at one time which are not at another; As all the ceremoniall lawe created new sinnes, wch. were not sinnes before the Lawe was giuen, nor since it is expired. Some things are sinnes in a man now, which will not be sinnes in the same man to morrow, As when a man [p. 33] hath contracted a iust scruple against an particular action it is a sinne to doe it duringe the scruple, and it may bee a sinne in him to omitt it, when hee hath deuested ye scruple. Onlie God hath Iudicium detestationis, hee knowes, and therfore detests euill. And therfore flatter not thy selfe with a tush, God sees it not, or tush God cares not, doth it disquiet him, or trouble his rest in heauen that I breake his saboath here? doth it wound his bodie, or draw his blood there, that I sweare by his bodie, and blood here? dothe it corrupt any of his Virgins there, that I sollicit ye chastity of a woman here? Are his Martyrs withdrawne from their alleageance, or retarded in their seruice to him there, because I dare not defend his cause, nor speake for him, nor fight for him here? Beloued, as it is a degree of superstition, and an effect of an indiscreete zeale perchance to be too forward in making indifferent things necessarie, and so imprint the nature, and sting of sinne, where naturallie it is not, Soe certainly it is a more slipperie, and irreligious thing to be too apt to call things meerlie indifferent, and so to forgett that euen in eating, and drinking, waking, and sleeping, the glorie of god is intermingled, As if wee knew exactlie the præscience, or foreknowledge of God, there could be nothing contingent, or casuall (for though there be a contingencie in the nature of the thing, yet it is certaine to God) so if wee considered dulie wherein the glorie of God might be promov’d in euerie action of ours there could scarce bee [p. 34] any action so indifferent, but that the glorie of God would turne the scale, and make it necessarie to mee at yt time; but then priuat interest, and priuat respects created a new indifferencie to my apprehension, and calls mee to consider that thing as it is in nature, and not as it is conditioned with that circumstance of the glorie of god and so I loose that Iuditium detestationis which only God hath absolutlie, and perfectlie, to know, and therfore to detest euill./ And soe hee is a Iudge-/

Iudicium discretionis As hee is a Iudge, soe, Iudicat rem, Hee iudges the nature of the thinge, hee is so too, as he hath Iudicium discretionis; and so Iudicat personam, hee knowes what is euill, and hee discernes when thou committ’st that euill Here you are faine to supplie defects of lawes, that thinges done in one Countie maie be sup tried in another, And that in offences of high nature, transmarine offences may be inquir’d Esay. 40.12. and tried here; But as the Prophett saies, who measured the waters in the hollow of his hand, or meated out the heauens with a span, who comprehended the dust of the earth in a measure, or waighed the mountaines in a scale? so I say who hath diuided heauen into sheires, or parishes, or limited the territories, and iurisdictions there, that God should not haue, & exercise Iudicium Discretionis the power of discerning all actions in all places, when there was no more to be seene, nor considered vpon the whole earth, but the [p. 35] garden of Paradice (for from the beginning, Deliciæ eius esse cum filijs hominum, God delight was to be with the sonnes of men, and man was onlie there, shall wee not diminish god, nor speake too vulgarly of him to say that hee houer’d like a Falcon ouer paradice, and that from that height of heauen the peircing Eye of God saw so litle  a thing, as the forbidden fruit, and what became of that? And the reaching eare of God heard the hissing of the serpent and the whispering of the woman, and what was concluded vpon that, shall wee thinke it litle to haue seene thinges done in paradice, when there was nothing els to diuert his Eye, nothing els to distract his counsailes, nothing els done vppon the face of the earth? Take the earth now as it is replenished, and take it either as it is torne, and crumbled into rags and shiuers, not a kingdome, not a family, not a man agreeing with himselfe, Or take it in that concord which is Psal. 2.2 in it, as all the Kings of the earth sett themselues, and all the Rulers of the Earth take counsail together against ye Lord, take it in this vnion, or this diuision, in this concord or this discord,  still the Lord that sitteth in the heauens discernes all, lookes at all, laughes at all, and hath them all in derision, earthlie Iudges haue their distinctions, and so their restricctions, some things they cannot know, what mortall man can knowe all? some things they cannot take knowledge of, for they are bound to euidence, but God hath Iudicium Discretionis, no mist, no cloud, no darknes, no disguise keepes him from discerning, and iudging all our actions, And so he is a Iudge too./ [p. 36] Iudicium Retribu tionis./And hee is so lastlie, as he hath Iudiciū Retributionis God knowes what is euill, he knowes when that euill is done, and hee knowes how to punish, & recompence that euill for the office of a Iudge, who iudges according to a lawe, being not to contract, or extend that Lawe, but to declare what was the true meaning of that Lawmaker when hee made that Lawe, God hath this iudgement in perfection, because hee himselfe made that Law by wch. he iudges, And therfore hee when hee hath said Morte morieris, If thou do this, thou shalt die a double death, where hee hath said, stipendium peccati mors est, euerie sinne shall bee Sam. 2.15. rewarded with death, If I sin against the Lord, who shall intreat for mee? who shall giue any other interpretation, any modification, any Non obstante vpon his Lawe in my behalfe, when hee comes to iudge mee accordinge to that Lawe, which himselfe hath made? who shall thinke to delude the Iudge, and say, surely this was not the meaning of the Lawe-giuer, when hee who is the Iudge was the Lawmaker too?/

Sine appella tione./And then as God is Iudge in all these three respects, so is hee a Iudge in them all, Sine appellatione, and sine Iudicijs Man cannot appeale from God, God needs no euidence from man; for the Appeale first; to whome should wee appeale - from the Soueraigne? wrangle as long as yee will, who is ye Cheife Iustice, and which Court hath Iurisdiction ouer [p. 37] another, I knowe the Cheife Iustice, and I know the soueraigne Court, the King of heauen, and earth shall send his ministring spiritts, his Angells to the wombe and bowells of the earth, and to the bosome, and bottome of the sea, and Earth must deliuer Corpus cum causa all the bodies of the dead, and all their actions to receaue a iudgement in this Court: when it will be but an erronious and friuolous appeale to call to the hills to fall downe vpon vs, and the mountaines to couer and hide vs from the wrath-full iudgement of God.

Sine IudicijsHee is iudge then sine appellatione, without any Appeale from him, Hee is so too sine Iuditijs, without needing any euidence from vs: Now if Ibee wary in my actions here, Incarnate Deuills, Detractors, and Informers cannot accuse mee; If my sinne come not to action, but lie onlie in my heart, the Deuill himself who is the accuser of the Brethren hath no euidence against mee, but God knowes Pro: 24.12. my heart: Doth not hee that pondereth the hear vnderstand it? where it is not in that faint word, which the vulgar addition hath expressed it in Inspector Cordium, that God sees the heart; but the word is Tochen wch. signifies euery where to waigh, to number, to search, to examine, as the word is Pro; 16.2. used by Salomon againe, The Lord waigheth the spirits, and it must bee a steady hand, and exact scales, that shall waigh spirits. So that though neither man, nor Deuill, nay nor my selfe giue euidence against mee, yeta though I know [p. 38] nothing by my selfe, I am not thereby iustified, why? where is the further danger? In this which followes there 1 Cor.4.4. in St. Paul, Hee that iudges mee is the Lord, and ye Lord hath meanes to know my heart better then my selfe, And therfore as St Augustine makes use of those words, Abissus, Abissum inuocat, One depth calls vpon another, The infinit depth of my sinnes, must call vppon the more infinit depth of Gods mercie, for if God who is Iudge in all these respects Iuditio detestationis he knowes, and abhorres euill, and Iudicio discretionis, he discernes euery euill person, and euerie euill action, And Iudicio Retributionis, hee can, and will recompense euill with evill, And all these Sine appellatione, wee cannot appeale from him, and sine Iudicijs, hee needs no euidence from vs, If this Iudge enter into Iudgement with mee, not only not I, but not the most righteous man, no nor the Church whome hee hath washed in his blood, that shee might be wthout spot or wrincle shall appeare righteous in his sight.

2. Part.This beeing then thus, That Iudgement is an inseparable Caracter of God  the Father, being Fons Deitatis, the root, and spring of the whole Deitie, how is it said that ye Father iudgeth no man? not that wee should conceaue a wearinesse, and retyring in the Father, or a discharging of himselfe vpon the shoulders and labours of another in the administration, and iudging of this world. Foras it is truly said that God rested the seauenth day, That is, hee restes [p. 39] from working in that kind, from Creating. So it is true that Christ saies here, My Father worketh yett, and I worke, and so as it is trulie said here, The Father iudgeth Jo: 8: 50 no man, it is trulie said by Christ, so of the Father, I seeke not mine owne glorie, there is one that seeketh, and iudgeth still it is true, that God hath Iudicium detestationis, (Thy Eies, are pure eies, O Lord, and cannot behold iniguity, saies the Prophett) still it is true, that hee hath Iudicium Jer: 29.23. detestaiscretionis, (because they committed villanie in Israell, euen I know it saith the Lord) still it is true that he hath Iudiciu[m]1. Sam. 2.6. Retributionis, the Lord killeth, and maketh aliue, hee bringeth downe to the graue, and bringeth vpp, still it is true, that hee hath all these sine appellatione, for goe to the sea, or Earth, or hell, as Dauid makes the distribution, and God is there, And Job: 16.19. hee hath them sine Iudicijs (for our witnes is in heauen, and our Record is on high,) All this is vndeniably true; & besides this that great name of God by wch hee is called in ye scriptures Elohim, is not inconvenientlie deriued from Elah, which is Iurare, to sweare, God is able as a Iudge to minister an othe vnto vs, and to draw euidence from our owne conscences against ourselues, so that then the Father iudges still, but hee iudges as God, and not as the Father. In the three great Iudgements of God, the whole Trinitie Iudges. In the first Iudgement before all times, which was Gods Iudiciarie separatinge of vesselles of honour from vessells of dishonour in our election & reprobation. In this [p. 40] second Iudgement, which is in execution now, which is Gods Iudiciarie separating of seruants from enemies in the seales, and in the administration of ye Christian Church. And in the last Iudgement, which shalbe Gods Iudiciarie separatinge of sheepe from Goates to euerlasting glorie, or condemnation. In all these three Iudgements all the three Persons of the Trinitie are Iudges, Consider God alltoegher, and so in all outward workes all the Trinity concurrs, because all are but one God, but consider God in Relation, in distinct persons, and so the seuerall persons of the Trinitie doe something in which the other persons are not interessed. The sonne hath not a generation from himselfe, soe, as hee had from ye Father and The holy Ghost, had a as a distinct Person hee had none at all: The holy Ghost had a proceeding from the Father and Sonne, but from ye Sonne as a Person, who had his generation from another, but not so from the Father. Not to stray into clouds or perplexities in this Contemplation; God, (that is the whole Trinity) iudges still, But so as the Sonne iudgeth, the Father iudgeth not for that iudgement hee hath committed.

That wee may husband our houre well, and reserue as much as wee can for our two last considerations, The Cui and Quid. To whome, and that’s to the Sonne, and what hee hath committed, and that’s All Iudgement; we will not stand much vppon this, more needs not then [p. 41] this, That God in his wisedome foreseeing that man for his weaknes would not be able to settle himself vpon the consideration of God and his Iudgements, as they are meerly heauenly, and spirituall; out of his aboundant goodnesse hath established a Iudgement, and ordained a Iudge vpon earth, like himselfe, and like ourselues too, that as no man hath seene God, so no man should goe about to see his unsearchable decrees, and Iudgements, but rest in those sensible, and visible meanes which hee hath afforded, that is Iesus Christ, speaking in his Church, and applying his blood unto vs in the sacraments to the worlds end, God might haue suffred Abraham to rest in the first generall promise, semen mulieris, The seed of woman shall bruise the Serpents head, but hee would bring it neerer to a visible to a personall Couenant, In semine tuo, In thy seede shall all Nations bee blessed, hee might well haue lett him rest in that appropriation of the promise to his race, but hee would proceed further, and seale it with a sensible seale of ourhis flesh, with Circumcision, hee might haue lett him rest in that ratification, that a Messias should come by that way, but hee would refresh it by a continuall memoriall of ye Prophetts, till  that Messias should come, and now that hee  is come, and gone, still God pursues the same way. How should they beleeue vnles they heare? and therfore God euermore supplies his Church with visible and sensible meanes, And knowing the naturall inclination of man, who when hee cannot haue, or cannot comprehend the Originall [p. 42] and prototype, desires, to satisfie, and refresh himself wth. a picture, or representation: soe, though God hath forbidden vs that slipperie, and friuolous and dangerous vse of graven Images, yet he hath afforded vs his sonne, who is the Image of the visible God, and so more proportionall Coll. 1.15 to vs, more apprehensible by vs. And so this Committing is no more, but that God, in another forme then that of God, hath manifested his power of Iudging. And this Committing, this manifestation, is, In Filio, in his Sonne./

Filio But in the entrance into the handling of this, wee aske onlie this question, Cui Filio, To which Sonne of God is this Commission giuen? Not that God hath more sonns then one, but because that one sonne is his Sonne by a two fold filiation, by an eternall, and vnexpressible generation, and by a temporary, but miraculous incarnation. iIn which of these rights is this Commission deriu’d vppon him? doth hee Iudge, as hee is the Sonne of God, or as hee is the Sonne of man? I am not ordinarily bold in determining points (especiallie if they were fundamentall wherin I finde the Fathers among themselues, and the schoole in it self, and reuerend Diuines of the Reformation among themselues to differ) But yet neither am I willing to raise doubts, and leaue the Auditorie vnsatisfied; and vnsetled; wee are not vppon a Lecture, but vpon a sermon, and therfore wee will not multiplie variety of opinions; Summe vp the Fathers [p. 43] vppon one side in St Ambrose mouth and they will say with him Dedit vbiq[ue] generando, non largiendo, God gaue his sonne this Commission then (and when was that then? Then when hee begott him; and then he must haue it by his eternall generation as the sonne of God; Summe vp the Fathers on the other side in St Augustines mouth; and there they will say with him that it is so cleere, and so certaine that whatsoeuer is said in the scriptures to bee committed, or giuen to Christ, belongs to Christ as the sonne of man, and not as the sonne of God, as that the other opinion cannot bee maintained, And at this distance wee shall neuer bring them to meete; But take in this rule, Iudicium conuenit ei vt homo, Causa vt Deus, God hath giuen Christ this Commission as man, but Christ had not bin capable of this commission if hee had not bin God too; and so it is easily reconcild. If wee shall hold simplie to the letter of the Text, Pater dedit, then it will seeme to haue bin committed to him in his eternall generation, because that was a work of ye Fathers onlie, and in that generation the holie ghost had no part. But since in his Iudgement wch. is now committed to him the holie ghost hath a part (for as wee said before, yet Iudgemt is an act of the whole Trinitie) wee must looke for commission from the whole Trinitie, and that is as hee is man, for Tota August: Trinitas vniuit humanitatem, The hypostaticall vnion of God and man in the person of Christ was a worke of the whole Trinitie. Taking it then so setled, that the capacitie of this Iudgment, and (if wee may say so) the future title to it, was giue[n][p. 44] to him as God by his essence in his eternall generation; by wch non vitæ particeps, sed vita naturaliter est, wee cannot say Cirill.that Christ hath life, but that hee is Life, and the Life; for what soeuer the Father is, hee is, excepting onlie the name, and relation of Father. tThe capacitie, the abilitie is in him æternallie, before any imaginable, any possible consideration of time, but ye power of the actuall execution of this Iudgement which is giuen, and is committed, is in him as man, because as the same Father saies, Ad hominem dicitur Quid habes quod non accepisti? When St. Paul saies what hast thou, that thou has not receaue:  Hee asks that guestion of man, that which is receaued is receaued as man, for as Bellarmine in a place where hee disposes himself De Christo 1:2.C.19 to guarrell at some forme of words of Calvins, though he confesse the matter to be true, and (as hee calls it there) Catholique, saies Essentiam genitam negamus, wee confes that Christ hath not his essence from his Father by generation,; The relation, the filiation hee hath from his Father hee hath the name of Sonne, but he hath not this execution of this Iudgement by that relation, by that filiation; sStill as the sonne of God he hath the capacitie,; as the sonne of man hee hath the execution; And therfore Prosper (that followes StAugustine) limits it perchance too narrowly, to the very flesh, to the humanitie; Ipsa (not Ipse) erit Iudex, quæ sub Iudice stetit, & Ipsa Iudicabit guæ iudicata est, where hee places not this Iudgement vpon the mixt person (which is the safest way) of God & man, but vpon man alone, God hath appointed a day in wch. he will iudge the world in righteousnes; but by whom? by that man [p. 45] whome hee hath ordained, God will iudge still; but still in Christ; And therfore, saies St Augustine vppon those August: in Psal: 28.6 words, Arise ò God, and iudge the Earth, Cui Deo dicitur surge, nisi ei gui dormiuit,? what God doth Dauid call vpon to arise, but that God who lay downe to sleepe in the graue? as though hee should say (sayes Augustine) Dormivisti iudicatus à terra, Surge, et iudica terram: So that to collect all though Iudgement bee such a character of God, as God cannot deuest, yet the Father hath committed such a Iudgment to the sonne, as none but hee can execute.

Omne Iudicium/ And what is that? Omne Iudicium; all Iudgement, That is Omne imperium, omnem potestatem. It is presented in the name of Iudgement, but it involues all. It is literally, and particularly Iudgement in St John. The Father hath giuen 5:27. him authority to execute iudgement. It is extended vnto 28.18. power in St. Mathew. All power is giuen vnto mee in heauen and Earth. And it is enlarged as farr farther as can be expressed or conceiued in another place of St. Mathew. All 11.27 things are deliuered to mee of my Father, Now all things our Sauiour Christ Iesus excercises either, per Carnem, or at least, in Carne whatsoeuer the Father do’s, the Sonne do’s too, In Carne, because now there is an inseparable vnion betweene God, and the humane nature; The Father creates new soules euery day, in the inanimation of Children, and the sonne creates them with him. The Father concurrs with all second causes, as the first moving cause of all, in Naturall things, and all this the Sonne does too; [p. 46] but all this, In Carne Though hee bee in our humane flesh hee is not the lesse able to doe the acts of the Godhead, But Per Carnem, by the flesh, instrumentally, visibly, he executes Iudgement, because hee is the sonne of man, God hath bin so indulgent to Man, as that there should be no iudgement giuen vpon man, but man should giue it. Christ then having all Iudgement, wee refresh to your memory those three Iudgements which wee touch’d vpon because before; first ye Iudgement of our Election, seuering of vessells of honour and dishonour, next the Iudgement of our Iustification here, Severing of frinds from Enemies. And then the Iudgement of our Glorification seuering of sheepe fro[m] Goates. Iudicum Electionis And for the first of our Election. As if I were vnder the condemnation of the Lawe for some Capitall offence, & going to execution, and the Kings mercie expressed in a sealed pardon were presented me, I should not stand to inquire wt mou’d the King to doe it, what hee said to any bodie els, what any body els said to him, what hee saw in mee, or what hee look’t for at my hands, but imbrace that mercie cheerefullie, and thankfully, and attribute it onlie to his abundant goodnes. So when I consider my self to haue bin lett fall into this world in massa damnata vnder the generall condemnation of Mankind, and yet by the working of Gods spiritt, I find at first a desire, and after a modest assurance, that I an deliuered from that Condemnation ^I^ Inquire not what God did in his Bedchamber, in his Cabinett-Councell, in his eternall decree, I know that hee hath made Iudicium Electionis in Christ Iesus: And therefore that [p. 47] I may know whether I do not deceaue my self in presuming my self to bee of that number, I come downe, and examine my selfe whether I can trulie tell my Conscience, that Christ Iesus died for mee, wch. I cannot doe if I haue not a desire, and an endeauour to conforme my selfe to him, And if I doe that, there I finde my Praedestination, I am a Christian, and I will not offer to go before my Mr Christ Iesus, I cannot be saued before there was a Sauiour, in Christ Jesus is Omne Iudicium, all Iudgement, and therfore the Iudgement of Election, the first separating of vessells of honour & dishono[u]r, in Election, and reprobation, was in Christ Iesus./ Much more euidentlie is the second Iudgement of our Iustification by meanes ordained in the Christian Churche, the Iudgement of Christ, it is the Gospell of Christ which is preached to you there; it is the bloud of Christ which is presented to you there; There is no name giuen vnder heauen wherby you should bee saued; there are no other meanes giuen wherby saluation should be applied in his name, but those that hee hath instituted in his Church, So that when I come to the second Iudgmt to try whether I stand iustified in the sight of Christ or no I come from that Iudgement to Christ in his Churche; Do I remember what I contracted with Christ Iesus, when I tooke the name of a Christian at my entrance into his Church by Baptisme? Do I find that I haue endeauoured to performe those Conditions? Do I find a remorse when I haue not performed them? Do I feel the remission of those sinnes applied to mee, when I heare the gracious promises of the Gospell shed [p. 48] vppon repentant sinners from the mouth of his Minister; Haue I a true, and solid consolation without shift, or disguise, or flattering of my Conscience, when I receaue the seale of his pardon in the sacrament? Beloued, not in any morall integritie, not in keeping the Conscience of an honest man in generall, but in vsing well the meanes ordain’d by Christ in the Christian Church, am I iustified, and therfore this Iudgment of Iustification is his too.

Iudicium Glorifi cationis And then the third, and last Iudgement wch. is ye Iudgment of Glorification, that’s easily agreed by all to appertaine vnto Christ, Idem Iesus, the same Iesus yt ascended shall come to Iudgement, Videbunt quem pupugerunt Euerie Eye shall see him, and they also which peirced him, Apoc: 1.7 Then the sonne of man shall come in glorie, And hee as man shall giue the Iudgement, for things done or omitted towards him as man: For not feeding, for not clothing, for not harbouring, for not visiting. The summe of all is, That this is the ouerflowing goodnes of God, that hee deales with man by the sonne of man; And that hee hathe soe giuen all Iudgement to the Sonne, as that if you would be tried by the first Iudgement; Are you elected or no? The issue is, Doe you belieue in Christ Iesus or no? If you would be tried by the second Iudgement, are you iustified or noe? the issue is: Doe you find comfort in ye application of the word, and sacraments of Christ Iesus or no? If you would be tried by the third Iudgement, Do you expect [p. 49] a Glorification or no,? the issue is, Are you soe reconcil’d to Christ Iesus now by hartie repentance for sinnes past, and by detestations of occasions of future sinne, that you durst wellcome that Angell which should come at this time, and sweare that time should be no more, that your transmigration out of this world should bee this minute, and that this minute you might say unfainedlie, and effectuallie, Veni Domine Iesu, Come Lord Iesu, come guickly, come now; If this bee your state, then are you Partakers of all that blessednes wch. the Father intended to you, when for your sake hee committed all Iudgment to ye Sonne./

Publishing statement

Publisher: The Oxford Edition of the Sermons of John Donne
General Editor: Peter McCullough
Funder: Arts and Humanities Research Council
Availability: This XML document is published under a Creative Commons Attribution-NonCommercial 3.0 License.

Transcription notes

Transcription by Mary Morrissey.

Transcription checked and coded by Elizabeth Williamson.

The Manuscript

Institution: Bodleian Library, Oxford
Shelfmark: MS Eng. th. e. 102
OESJD siglum: D

Manuscript Content

Item no: 1
Locus: pp. 1-25
Title: Mathew 21.Ver. 44. Whosoeuer shall fall on this stone, shall be broken, but on whomsoeuer it shall fall it will grinde him to powder.
Incipit: Allmightie God made us for his glory, and his glory is not
Explicit: reparation in Iesus Christ, may be manifested vnto vs:
Final Rubric: To whome with the blessed spiritt &c: /
Bibliography: OESJD Vol. IV.1; P&S Vol. II.8

Item no: 2
Locus: pp. 27-49
Title: Iohn 5. ver: 22./ The Father iudgeth no man, But hath committed all Iudgement to ye Sonne./
Incipit: When our Sauiour Christ forbids vs to cast pearle before
Explicit: sake hee committed all Iudgment to ye Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 3
Locus: pp. 51-66
Title: John.8.15. I Iudge no Man./
Incipit: The Riuers of Paradice did not all runne one way, and yet they
Explicit: the sonne, and yet the Sonne iudges no man./
Final Rubric: At Lincolnes Inne. 3o Ianuar: 1619./
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 4
Locus: pp. 67-95
Title: Ecclesiastic. 12.1 Remember now they Creatour in ye daies of thy Youth./
Incipit: Wee may consider two great vertues, One for the so
Explicit: here wee must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 5
Locus: pp. 97-121
Title: Colossians. 1. 24./ Who now reioyce in my sufferings for you, And fill vp that wch. is behind of ye afflictions of Christ in my flesh for his Bodies sake, which is the Churche./
Incipit: Wee are now to enter into the handling of the Doctrine of
Explicit: to vs all.
Final Rubric: Amen.//
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Item no: 6
Locus: pp. 123-150
Title: At White-hall, to ye Kinge./ Psal: 144.15 Being ye first psal: for ye day./ Blessed are the People that bee soe, Yea blessed are the People whose God is the Lord./
Incipit: This first part of this Text hath relation to temporall blessings
Explicit: inestimable price of his immortall blood.
Final Rubric: To which glorious Sonne of God &c./ /
Bibliography: OESJD Vol. II.5; P&S Vol. III.2

Item no: 7
Locus: pp. 151-181
Title: Psalme. 38.ver. 9. Lord, all my desire is before thee, And my groaninge is not hidd from thee./
Incipit: The whole Psalme hath two parts 1. A prayer, and then a
Explicit: by the Church. /
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Item no: 8
Locus: pp. 183-212
Title: Preached to ye Kinge at Whitehall 16. Febr. 1620. 1 Tymothy.3.16. And without controuersie great is ye Mistery of Godlinesse: God was manifested in ye flesh,Iustified in ye spirit; seene of Angells; Preached vnto the Gentiles; Beeleeued on in ye world; Receaued vp into glory./
Incipit: This is the Text for an Houreglasse; If God would afford mee
Explicit: with the inestimable price of his incorruptible blood.
Final Rubric: To which glorious Sonne of God &c. /
Bibliography: OESJD Vol. II.6; P&S Vol. III.9

Physical Description

Material: Paper, quarto, ix + 116 + vi leaves. 215 X 170 mm.
Foliation: The manuscript is consistently and consecutively paginated.
Collation: I-XXXI:4. Gathering XXVI appears to consist of two bifolia.
Condition: The manuscript is in good condition.

Hand(s) description

The Donne sermons have all been written by one scribe, Hand 1 (pp. 1-212). This is a non-cursive round hand with some secretary forms. There are occasional words written in a square Roman print for emphasis (e.g., pp. 37, 95, 207). In the transcription, these have been rendered in italic. There is fairly extensive use of punctuation, and standard use of abbreviations.

A series of later emendations have been made throughout the manuscript, perhaps (but not certainly) by the same hand that transcribed the final sermon in the manuscript, not by Donne. Some evidence suggests that more than one corrector amended the manuscript, but on account of the brevity of these corrections it is difficult to be certain. It appears that the majority of corrections were made later in the manuscript's history, during the second half of the seventeenth century. In the present transcription, these corrections have only been relatively conservatively recorded: only in those instances where H2 corrects what appears to be an obvious textual error on the part of H1 (corrections, deletions, emended punctuation). All such corrections by H2 appear with a light-grey background. Especially sermon 5 (pp. 99-121), but also others, were very extensively marked up, by means of deletions, additions, repunctuation, underlining, and boxing of text; in effect, almost a re-editing of Donne's text. These interventions are not presently transcribed. However, a separate transcription containing these features will be made available later.

This XML document is published under a Creative Commons Attribution-NonCommercial 3.0 License