[fol. 1r] John. 5.22. The father iudgeth noe man,
but hath comitted all judgment to the Sonne.
Mat: 7 When our Sauior Christ forbidds vs, to cast Pearle before swyne, wee vnderstand ordinarily in that place that by Pearle, are vnderstood the Scriptures: And when wee consider the naturall generac[i]on & production of Pearle, that they growe bigger & bigger by a continuall succession and devoluc[i]on of dewe, and other glutinous moisture that falles vpon them, and there condenses & hardens, soe that a pearle is but a bodie of many shells, many crusts, many filmes, many coats enwrapp’d vpon one another, To this Scripture wch wee haue in hand, doth that Metaphor of Pearle very properlie app[er]taine, because or Sauior Christ in this Chapter vndertakinge to proue his owne diuinitie and godhead to the Jews, who acknowledg’d and confess’d the father to be god but denied it of him, he folds and wrapps vp reason vpon reason, argument vpon argument, that all things are common betweene the father and him, that whatsoeuer the father does, he does, whatsoeuer the father is, he is. for, first he saies, that he is a p[ar]tner, a cooperatr wth the father, in the present administrac[i]on & gouerment of the world; v. 17. My father worketh hitherto, and I worke well; if the father doe ease himself vpon instruments nowe, yet, was it soe fro[m] the beginninge? had he a p[ar]te in the Creac[i]on? v. 19. Yes; what thinges soeuer the father doth, those also doth the Sonne likewise. But doth this extend to the worke prop[er]ly and naturally belonging to god, to the remission of synnes, to the infusion of grace, to the spirituall resurrecc[i]on of them, that are dead in their iniquities? yes, euen to that too; v. 21. for, as ye father raiseth vp the dead, and quickneth them, euen soe the Sonne quickneth whome he will. But hath not this power [fol. 1v] of his a determinac[i]on, an expirac[i]on? shall it not end, att least, when the world ends? Noe; not then. for God v. 27. hath giuen him authoritie to execute judgment, because he is the Sonne of man. Is there then noe Sup[er]sedeas vpon this comission? Is the Sonne equall wth the father in or eternall elecc[i]on, in our creac[i]on, in the meanes of our Salvac[i]on, in the last judgment, in all? In all. omne judicium, God hath com[m]itted all judgment to the Sonne. And here is the Pearle made vp; the dewe of gods grace sprinkled vpon yor Soules, the beames of gods Spiritt shedd vpon yor Soules, that effectuall and working knowledge, that he who died for your salvac[i]on is p[er]fitt god as well as p[er]fitt man, fitt & willing to accomplish that saluac[i]on./
Diuisio In handling then this judgment, wch is a word that embraces and comprehends all, All, from our election, where noe meritt nor future actions of ours were consider’d by God, to or fruition and possession of that elecc[i]on, where all or actions shallbe considered & recompens’d by him, wee shall see first, that judgment belonges prop[er]lie to god: and secondly, that god the father whome wee consider to be the roote & fountaine of the diety, can noe more devest his judgment, then he can his godhead: And therefore in the third place, wee consider, what that com[m]itting of judgment, wch is menc[i]oned here imports. And then, to whome it is comitted, to the Sonne. and lastly the largnes of that comission, omne, all judgment, soe that wee cannott carry or thoughts soe high, or soe farre backward, as to thinke of any judgment giuen, vpon vs, in gods purpose or decree, wthout relac[i]on to Chr[ist] nor soe farre forward, as to thinke, that there shallbe a judgment given vpon vs, according to our [fol. 2r] good Morall disposic[i]ons or actions, but according to our apprehenc[i]on, and imitac[i]on of Chr[ists] Judgment is a prop and inseparable Character of god; thats first. the father cannott devest himself of that; thats next. the third is, that he hath committed it to another: And then, the p[er]son that is his Delegate, is his onely Sonne; And lastly, his power is euerlasting, and that judgmt. daie that belongs to him, hath, and shall last, from our first election, through the participac[i]on of the meanes prepared by him, in his church, to our associac[i]on and vnion wth him in glorie: and soe the whole circle of time, and before time was, and when time shallbe noe more, makes vp but one judgment daie, to him, to whome, the father, who judgeth noe man, hath comitted all judgment.
1. Parte judicium Dei First then, judgment app[er]taines to God. It is his, in Criminall causes: vindicta mihi; vengeance is mine, I will repaie it, saith the Lo. It is soe in civill things too; for god himself is proprietary of all. Rom. 12.19 Domini est terra et plenitudo ejus: the earth is the Lor. & all that is in and on the earth. yor Siluer is mine, and yor gould is mine, saies the prophett, and the beasts on a thousand mountaines are mine, saies Dauid. You are vsufructuaries of them, but I am proprietarie; noe attribute of god is soe often iterated in the Scriptures, noe acte of god, soe often inculcated, as this of judge and judgment: noe word concerninge god soe often repeated. But it is brought to the height, where, in that place of the psalm, where wee read, God iudgeth amonge the Gods, psal. 82 the Latine Chur. euer read it, Deus di iudicat deos. god judgeth the gods themselues. for though god saie of Judges and [fol. 2v] Magistrats, Ego dixi dij estis, I haue said you are gods, (and if god saie it, who shall gaine saie it)? yet he saies too, Moriemini, sicut homines: the greatest Gods vpon earth die like men: and if that be not humiliac[i]on 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 many others too, and it filles the world with horror for the present, and ominous discourse for the future. but the farthest of all, is, deus di iudicat deos, euen theis Judges must come to his judgment, and therefore, that psalme wch beginnes soe, is concluded thus, Surge domine, arise ô god, and judge the earth: if he haue power to judge the earth, he is god; and euen in god himself it is express’d as a kinde of rising, as some exaltac[i]on of his power, that he is a judge. And that place in the beginning of that psalme, many of the ancients read in the future, Di iudicabit, God shall iudge the Gods, because the frame of the psalme seems to referre it to the last Judgment. Tertullian reads it Di iudicauit, as a thing past, God hath judged in all times. and the letter of the Text requires it to be in the present, Di iudicat. Collect all, and Judgment is soe essentiall to god; as that it is coeternall wth him; he hath, he doth, and he will judge the world, and the judges of the world. other judges dye like men weakely; and they fall, thats worse, ignominiously; and they fall like princes, thats worst, fearfully, and yet scornfully: and when they are dead and falne, they rise noe more to execute Judgement, but haue judgment executed vpon them. The Lo. dyes not, nor he falls not, and if he seeme to slumber, the Martyrs vnder the Alter awake him wth [fol. 3r] their vsque quo domine, howe longe ô Lo. before thou execute judgment? And he will arise and iudge the world, for Judgment is his. God putteth downe one, and setteth vp another, saies Dauid. where hath he that power? ps. 75.7 Why, God is the judge; not a judge, but The Judge, and in that right, he putteth downe one, and setteth vp another./
judicium destac[i]o[n]is Nowe for this Judgment wch wee place in God, we must consider in god, 3. noc[i]ons, 3 appr[e]henc[i]ons, three kinds of judgment. First, God hath judicium detestac[i]onis, God doth naturally knowe, and therefore naturally detest evill. For, noe man in the extreamest corrupc[i]on of nature, is yet fallen soe farre, as to Loue, or approue evill, att the same time, that he knowes and acknowledges it to be evill. But wee are soe blinde in the knowledge of evill, that wee needed that great supplement and assistance of the lawe it self, to make vs knowe what was evill. Moses magnifies (and iustly) the lawe, non appropinquauit, saies Moses, god came not soe neare to anie nac[i]on as to the Jewes; non taliter fecit, saies Moses; god dealt not soe well wth any nac[i]on, as wth the Jewes; And wherein? because he had giuen them a lawe. Ro: 3.20 And yet wee see the greatest dignitie of this lawe, to be, that by the lawe is the knowledge of synne. For, though by the lawe of nature written in or hearts, there be some condemnac[i]on of some sinnes, yet; to knowe that euery synne was treason against god, to knowe that euery synne, hath the reward of death, and eternall death annex’d to it, this knowledge wee haue onely by the Lawe. Nowe, if man will pretend to be a iudge, what an exacte knowledge of the lawe is required att his hand. for some things, are synnes to one [fol. 3v] nac[i]on, wch are not soe to another: As, where the iust authoritie of the magistrate chaunges the nature of the thing, and, makes a thing, naturally, indifferent, necessary to them, who are, vnder his obedience: Some things are sinnes att one time, wch are not soe att another: As, all the ceremoniall lawe created newe synnes, wch were not sinnes before that lawe was giuen, nor since it expir’d. Some things are sinnes, in a man nowe, wch will not be sinnes in the same man to morrow: As when a man hath contracted a iust scruple against anie p[ar]ticlar acc[i]on, it is a sinne to doe it during the scruple, and it maie be sinne in him, to omitt it, when he hath deuested the scruple; onely god hath judicium detestac[i]onis, he knowes, and therefore detests euill. And therefore flatter not thy self, wth a tush, God sees it not, or; tush, God cares not; doth it disquiett him, or trouble his rest in heauen, that I breake his Saboath here? doth it wound his bodie, or drawe his blood, there, that I sweare by his bodie & blood here? doth it corrupt any of his virgins there, that I sollicite the chastitie of a woman here? Are his Martyrs wthdrawne from their allegeaunce, 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 sup[er]stic[i]on, and an effect of an vndiscreete zeale p[er]chaunce, to be too forward in-making indifferent things necessarie, and soe to imprint the nature and sting of sinne, where naturally it is not, soe certainly it is a more slippery and irreligious thinge, to be too apt, to call things meerely indifferent, and to forgett that euen in eating & drinking, waking and sleepinge, the glorie of god is intermingled. As if wee knewe exactly the prescience and fore-knowledge of god, there could be nothing contingent, or casuall, (for, though there be contingency in the nature of the thing, yet it is certaine to god) soe, if we consider’d duly, [fol. 4r] wherein the glorie of god might be promou’d, in eu[er]y action of ours, there could scarce be anie action soe indifferent, but that the glorie of god, would turne the scale, and, make it necessarie to me att that time: but then priuate interests, and priuate, respects, create anewe indifferency, to my apprehenc[i]on, and calls me to consider that thing, as it is, in nature, and not as it is consider’d wth that circumstance of the glorie of god, and soe I loose that Judicium detestac[i]onis, wch onely god hath absolutely & p[er]fectly, to knowe, and therefore to detest euill, and so he is a Judge.
judicium discrec[i]onis And as he is a Judge soe, judicat rem, he iudges the nature of the thinge: he is soe too, as he hath judicium discrec[i]onis; and soe judicat personam; he knowes what is evill, and he discernes when thou comitt’st that evill. Here you are faine to supply defects of lawe, that thinges donne in one countie maie be tried in an other; and that in offences of high nature, transmarine offences maie be enquired & tried here, Esay. 40.12 But as the Prophett saies, who measured the waters in the hollowe of his hand, or meated out the heauens wth a span, who compr[e]hended the dust of ye earth in a measure, or waigh’d the Mountaines in a Scale? Soe, I saie, who hath divided heaven into Shires, or p[a]rishes, or limitted the territories, and iurisdictions there, that god should not haue & exercise judicium discrec[i]onis, ye power of discerning all acc[i]ons in all places? when there was noe more to be seene, nor considered vpon the whole earth, but the garden of Paradise, (for, from the beginning, Delitiæ eius esse cum filijs hominu[m], gods delight was to be wth the sonnes of man, and man was onely there) shall wee not diminish god, nor speake too vulgarly of him, to saie, that he hover’d like a falcon over paradise, and that fro[m] that height of heaven, the piercing eye of god, sawe soe little a thinge, as the [fol. 4v] forbidden fruite, and what became of that, and the reaching eare of god, heard the hissinge of the Serpent, and the whispering of the woman, and what was concluded vpon that? Shall wee thinke it little to haue seene thinges donne in Paradise, when there was nothing else to divert his eye, nothing els to distract his counsailes, nothing els done vpon the face of the earth? Take the earth nowe, as it is replenished, and take it either as it is torne and crumbled into ragges and shivers, not a kingdome, not a familie, not a man agreeing wth himselfe, or take it in that concord wch is in it, as all the kinges of the earth sett themselues, Psal. 2.2. and all the rulers of the earth take counsell together against the Lo., take it, in this vnion, or this disvnion, in this concord, or this discord, still the Lo. that sitteth in the heauens discernes all, lookes att all, laughs att all, and hath them all in derision. Earthly iudges haue their distincc[i]ons, and so their restricc[i]ons: some things they cannott knowe; what mortall man can knowe all? Some things they cannott take knowledge off, for they are bound to evidence. but God hath Indicium discrec[i]onis, noe mist, noe cloude, noe darknes, noe disguise keepst him from discerning & iudging all our actions. And soe he is a iudge too.
judicium Retribu c[i]onis And he is soe lastly, as he hath judicium Retribuc[i]onis, God knowes what is evill, he knowes when that evill is donne, and he knowes howe to punish and recompense that evill. For, the office of a Judge, who iudges according to a lawe, being not to contract, nor extend that lawe, but to declare what was the true meaning of the lawe-maker when he made that lawe, God hath this Judgment in p[er]fection, because he himself made that lawe, by wch he Judges. And therefore when he hath said, Morte morieris if thou doe this, thou shalt die a double death; where hee hath said, 1 Sam. 2.15 Stipendium peccati mors est, every Sinne shallbe rewarded wth death, if I sinne against the Lo. who shall entreat for me? Who shall giue any other interprtac[i]on, anie modificac[i]on, anie non=obstante vpon his lawe, in my behaulf, when he comes to iudge me, according to [fol. 5r] that lawe, wch himself hath made? Who shall thinke to delude the Judge, and say, surely this was not the meaning of the lawegiuer, when he who is the Judge, was the lawemaker too?
Sine Appellac[i]one And then as god is iudge in all those three respects, soe is he a Judge in them all, Sine Appellac[i]one, and sine judiciis, man cannott appeale from God; god needs noe evidence from man. for, for the Appeale first, to whome should wee appeale fro[m] the Soueraigne? wrangle as long as you will, who is chiefe Justice, and wch corte hath iurisdicc[i]on over another; I knowe the chiefe Justice, and I knowe ye Soueraigne corte; The king of heauen & earth shall send his ministring Spiritts, his Angells, to the wombe and bowells of the earth, and to the bosome & bottome of ye Sea, and earth and Sea must deliver Corpus cu[m] causa all the bodies of the dead, and all their actions to receaue a Judgment in this Courte: when it willbe but an erroneous, and frivolous appeale, to call to the hills to fall downe vpon vs, and to the Mountaines to cover and hide vs, from the wrathfull iudgment of god.
Sine judicijs He is iudge then, Sine appellac[i]one, wthout anie Appeale from him; he is soe too Sine judicijs, wthout needinge anie evidence fro[m] vs. Nowe if I be wary in my actions here, incarnate devills, detractors & informers cannott accuse me. if my Sinne come not to action, but lye onely in my hearte, the devill himself, who is the accuser of the brethren hath noe evidence against me. but god knowes the heart. Pro: 24.12 Doth not he that pondereth ye heart, vnderstand it? where it is not in that faint word, wch the vulgar edition hath expressed it in, Inspector Cordium, that god sees the hearte; but the word is Tochen, wch signifies every where, to waigh, to number, to search, to examine; as the word is vsed by Salomon againe, the Lo. waigheth the spiritts, Pro: 16.2 and it must be wth a steady hand, and exact scales that [fol. 5v] shall waigh spiritts. 1 Cor. 4.4 Soe that, though neither man, nor, devill, nay nor my self giue evidence against me, yet though I knowe nothing by my self, I am not thereby justified, why? where is the farther daunger? In this, wch followes there, in Sct Paul; he that iudges me, is ye Lo. and the Lo. hath meanes to knowe my heart, better then my selfe; And therefore as Sct Augustine Psal. 42.8 makes vse of those words, Abissus Abissum invocat, one depth calles vpon another, the infinite depth of my Synnes, must call vpon the more infinite depth of gods Mercie, for, if god, who is iudge in all theis Respectes, Judicio detestac[i]onis, he knowes and abhorres evill, and Judicio discrec[i]onis, he discernes every evill p[er]son, and every evill action, and Judicio Retribuc[i]onis, he can & will recompense evill wth evill, and all theis Sine Appellac[i]one, we cannott appeale from him, and Sine judicijs, he needs noe evidence fro[m] vs, if this Judge enter into Judgment wth me, not onely not I, but not the most righteous man noe, nor the Church, whome he hath washed in his blood, that she might be wthout spott or wrinckle, shall appeare righteous in his sight./
2. Parte This being then thus, that iudgment is an inseparable character of god, the father being fons deitatis, Pater the roote and spring of the whole dietie, howe is it said, that the father iudgeth noe man? not that wee should conceaue a wearines, and retiringe in the father, or discharging himself vpon the shoulders & labors of another, in the administrac[i]on & iudging of this world. For, as it is truly said, that god rested the seaventh daie, (that is, he rested fro[m] working in that kinde, fro[m] creating) soe it is true that Chr[ist] saies here, my father worketh yet, and I worke. And soe, as it is truly said here, the father iudgeth noe man, it is truly said by Chr[ist] too, of the father, Joh: 8.50 I seeke not mine owne glory, there is one wch seeketh & [fol. 6r] judgeth still it is true that God hath judicium detestac[i]onis (thy eyes are pure eyes Ô Lord and cannott behould iniquity) saies the Prophett, Iere: 29.23 still it is true, that he hath Judicium discrec[i]onis, (because they comitted villany in Israel, even I knowe it, saith the Lord. Still it is true, that he hath Judicium Retribuc[i]onis 1 Sam. 2.6 (the Lord killeth and maketh alive; he bringeth downe to the graue, & bringeth vp) still it is true; that he hath all theis Sine Appellac[i]one, (for, goe to the Sea, or earth, or hell, as David makes the distribuc[i]on and god is there), and he hath them Sine Judicijs, (for, or wittnes is in heauen, and or record on high.) Job. 16.19 All this is vndeniably true; and besids this, that great name of god, by wch he is first called in the Scriptures, Elohim, is not inconveniently deriv’d fro[m] Elah. wch is Jurare to sweare; God is able as a iudge to minister an oath vnto us, and to drawe evidence from or owne conscience, against our selves. Soe that then, the father iudges still, but he iudges as god, and not as the father. In the three great iudgments of god, the whole Trinitie iudges. In the first iudgment, before all times, wch was Gods iudiciary separating of vessels of honor, from vessels of dishonor, in or elecc[i]on, and Reprobac[i]on, In his second iudgment, wch is in execuc[i]on nowe, wch is, Gods iudiciary separating of servants fro[m] enemyes, in ye seales, and in administrac[i]on of the christian Church. and in the last iudgment wch shallbe gods iudiciarie separating of sheepe fro[m] goats, to everlasting glory, or condemnac[i]on, in all theis three Judgments, all the three p[er]sons of the Trinity are iudges. Consider God altogether, and soe in all outward workes, all the Trinitie concurres, because all are but one God. But consider God in relac[i]on, in distinct p[er]sons, and soe the seurall p[er]sons of the Trinity, doe somethinge in wch the other p[er]sons are not interessed: The Sonne had not a generac[i]on from himself, soe, as he had fro[m] the father; [fol. 6v] And fro[m] the H. ghost; as a distinct p[er]son, he had none att all the H. ghost had a preceding fro[m] the father; and ye Sonne, but fro[m] the Sonne, as a p[er]son who had his generac[i]on fro[m] another, but not soe fro[m] the father. Not to stray into clouds or perplexities in this contemplac[i]on, God, that is, the whole Trinitie; Judges still: but soe, as the Sonne iudgeth, the father iudgeth not, for that iudgment, he hath comitted.
Com[m]isit That wee may husband our houre well, and reserve as much as wee can for or two last considerac[i]ons, the Cui and quid, to whome, and thats to the Sonne, and what he hath comitted, and thats all iudgment, wee will not stand much vpon this: more needs not then this, that god in his wisdome foreseeing, that man for his weaknes could not be able to settle himself, vpon the considerac[i]on, of god and his Judgments, as they are meerely heauenly & Spirituall, out of his abundante goodnes hath established a iudgement, and ordain’d a Judge vpon earth like himselfe, and like our selues too: that as noe man hath seene god, soe noe man should goe aboute to see his unsearchable decrees & judgments, but rest in those sensible, and visible meanes, wch he hath afforded, that is, Chr[ist] Jesus speaking in his church, and applying his blood vnto vs, in the Sacraments to the worlds end. God might haue suffered Abraham to rest in the first gen[e]rall promise, Semen mulieris, the Seed of the woman shall bruise the Serpents head, but he would bring it neerer, to a visible, to a p[er]sonall Couenante, In semine tuo, In thy Seede shall all nac[i]ons be blessed. he might well haue let him rest in that appropriac[i]on of the promise to his race, but he would proceede farther, and seale it, wth a sensible seale in his flesh, wth circumsic[i]on, he might [fol. 7r] haue lett him rest in that Ratificac[i]on, that a Messias should come by that waie, but he would refresh it by a continuall succession of Prophetts till that Messias should come. And nowe that he is come & gone, still god pursues the same way, howe should they beleeve, except they heare; and therefore God evermore supplies his church wth visible and sensible meanes: and knowing the naturall inclinac[i]on of man, who, when he cannott haue, or cannott compr[e]hend the originall and prototype desires to satisfie & refresh himselfe wth a picture, or repr[e]sentac[i]on, soe, though God hath forbidden vs, that slippery, and frivolous, and dangerous vse of grauen images, yet he hath affoorded vs his Sonne, who is the image of the inuisible God, Coloss. 1.15 and soe more prop[or]c[i]onall to vs, more appr[e]hensible by vs. And soe this comitting is noe more, but that god in an other forme, then that of god, hath manifested his powr of iudging. And this comitting this manifesting, is in filio, in his Sonne./
But in or entrance into the handling of this, wee aske onely this question, Cui filio? to wch Sonne of god, is this commission giuen? not that god hath more Sonnes then one, but because that one Sonne is his Sonne, by a two fould filiac[i]on; by an eternall & vnexpressible generac[i]on, and by a temporary, but miraculous incarnac[i]on, in wch of theis rights is this comission deriv’d vpon him? doth he iudge as he is the Sonne of god, or as he is the sonne of man? I am not ordinarily bould in determininge of points, (especially if they were fundamentall) wherein I find the fathers amonge themselues, and the Schoole in it self, and Reverend divines of the reformac[i]on amonge themselues, to differ: But yet, neither am I willing to raise doubts, and leaue the auditory vnsatisfied, & vnsettled, [fol. 7v] Wee are not vpon a lecture, but vpon a Sermon, and therefore wee will not multiplie varietie of opinions. Summe vp the fathers vpon one side in Sct Ambrose mouth, and they will saie wth him, dedit vtique generando non largiendo. God gaue his Sonne, this Comission then, (and when was that then?) then when he begott him; and then he must haue it by his eternall generac[i]on, as the Sonne of god Sum[m]e vp the fathers vpon the other side, in Sct August mouth, and there they will saie wth him, that it is soe cleere & soe certaine, that whatsoeuer is said in the Scriptures, to be comitted, or giuen to Chr[ist], belonges to Chr[ist] as the Sonne of man, and not as the Sonne of god, as that ye other opinion cannott be maintain’d. And att this distance wee shall never bring them to meete. But take, in this rule, Judicium convenit ei vt homo, causa vt deus, God hath Chr[ist] this comission as man, but Chr[ist] had not beene capable of this comission, if he had not beene god too, and soe it is easily reconcild; If wee shall hould simply to the letter of the text, Pater dedit, then it will seeme to haue beene comitted to him in his eternall generac[i]on, because that was a worke of the fathers onely, and in yt generac[i]on, the H. ghost had no p[ar]te. But since in this iudgment, wch is nowe comitted to him, the H. ghost hath a p[ar]te, (for, as wee said before, the iudgment is an acte of the whole Trinitie) wee must looke for a comission fro[m] the whole Trinitie: and that is, as he is man; August. for Tota Trinitus univit humanitatem The hypostaticall vnion of god, and man, in the p[er]son of Chr[ist] was a worke of the whole Trinitie./
Takinge it then soe settled, that the capacity of this iudgment, and (if we may saie soe) the future title to it was giuen to him as god by his essence, in his [fol. 8r] eternall generac[i]on, by wch, non vitæ particeps, sed vita naturaliter est, Cyrill wee cannott saie, that Christ hath life, but that he is life, and the life, for, whatsoeuer the father is, he is; excepting onely the name & relac[i]on of father, the capacitie, ye Abillity is in him eternally, before anie imaginable, any possible considerac[i]on of time, But the power of the actuall execuc[i]on of this Judgment, wch is giuen, and is comitted, is in him, as Man: because, as the same father saies, Ad hominem dicit[u]r, quid habes q[uo]d non accipisti: when Sct Paul saies, what hast thou, wch thou has not received, he askes that Question of Man: that wch is receiv’d, is receiv’d as man. for as Bellar: de Christo. L. 2. ch. 19 sinne is a place where he disposes himself to quarrell at some forme of words of Calvins, though he confesse the matter to be true, and (as he calls it there) Catholique, saies, Essentiam genitam negamus, wee confesse that Chr[ist] hath not his essence fro[m] his father by generac[i]on. the Relac[i]on, the filiac[i]on he hath fro[m] his father; he hath the name of Sonne; but he hath not this execuc[i]on of this iudgment, by that Relac[i]on, by that filiac[i]on: still as he is the Sonne of god; he hath the capacitie, as the Sonne of Man, he hath the execuc[i]on; And therefore prosp[er], that followes, Sct August limitts it, perchance too narrowly, to the very flesh, to the humanitie, Ipsa, (not Ipse) erit iudex, qua sub iudice stetit, and Ipsa iudicabit, qua iudicata est, where he places not this iudgment vpon the mixt p[er]son, (wch is the safest waie) of God, and Man, but vpon man alone. Actes. 17.31 God hath appointed a day, in wch he will iudge the world in righteousnes. but by whome? by that man whome he hath ordained. God will iudge still; but still in Christ. And therefore saies Sct August vpon those words, Arise O God, and iudge the earth, Augustin Cui deo dicitur surge, nisi ei qui dormivit: ps. 82.6 what god doth Dauid call vpon to [fol. 8v] Arise, but that god who laide downe to sleepe in the grave? as though he should saie (saies Sct August) dormiuisti iudicatus a terra, surge et iudica terram. Soe that to collect all though iudgement be such a character of god as god cannott devest, yet the father hath comitted such a iudgment to the Sonne, as none but he can execute./
omne judicium And what is that? Omne iudiciu[m], all Judgment; that is omne imperium, omne potestatem, It is presented in the name of judgment, but it involves all, It is literally, 5.27 & p[ar]ticularly Judgment in Sct John, the father hath giuen him authoritie to execute judgement; It is extended unto power in 28.18 Sct Math., all power is giuen, vnto me, in heauen and in Earth, and it is enlarg’d as farre farther, as can be expressed, or conceiv’d in another place of Sct Math. 11.27 All things are delivered vnto me of my father. Nowe all this or SaviorChrist Jesus exercises soe, either, per carnem, or att least in Carne. whatsoeuer the father does, the Sonne does too, in carne, because there is an inseparable vnion betweene god and the humane nature. The father creates newe soules every daie in the inanimac[i]on of children, and the sonne creates them wth him. the father concurres wth all second causes, as the first moving cause of all, in naturall thinges, and all this the Sonne does too. but all this in carne, though: he be in our humane flesh he is not the lesse able to doe the actes belonging to the God=head. but per carnem, by the flesh, instrumentally, visiblye he executes iudgment, because he is the Sonne of Man. God hath been soe indulgent to man, as that there should be noe iudgement giuen vpon man, but man should giue it./
Christ then having all iudgment, we refresh to yor memories those three judgements wch wee touched vpon before; first the judgment of our Elecc[i]on, severing of vessells of honor, and dishonor; next the iudgment of our iustificac[i]on here, [fol. 9r] Severing of friends fr[om] Enemyes, and then, the iudgment of or glorificac[i]on, severing of sheepe fro[m] goats. judiciu[m] Elecctionis And for the first, of or elecc[i]on, as if I were vnder the condemnac[i]on of ye Lawe, for some capitall offence, and going to execuc[i]on, and the kings mercie expressed in a seald p[ar]don, were pr[e]sented me, I should not stand to enquire what movd the king to doe it, what he said to anie bodie els, what anie body els said to him, what he sawe in me, or what he look’d for att my hands, but embrace that mercy cheerefully and thankefully, and attribute it onely to his abundant goodnes; soe when I consider my self to haue beene lett fall into this world, in Massa damnata, vnder the genrall condemnac[i]on of mankind, and yet by the working of gods Spiritt, I find att first a desire, & after a modest assurance, that I am delivered from that condemnac[i]on, I enquire not what god did in his bedchamber, in his cabinett counsell, in his eternall decree. I knowe he hath made judicium electionis in Christ Jesus: and therefore that I may knowe, whethr I doe not deceive my self in pr[e]suming my self to be of that number, I come downe, and examine my self, whether I can truly tell my conscience, that Chr[ist] Jesus dyed for me, wch I cannott doe, if I haue not a desire and an endevor to conforme my self vnto him: and if I doe finde that, there I find my predestinac[i]on, I am a christian and I will not offer to goe before my Mr Christ Jesus: I cannott be sau’d before there was a Savior: In Chr[ist] Jesus is omne judicium, all iudgment, and therefore Judgment of election, the first separac[i]on of vessells of honor, and dishonor in elecc[i]on & reprobac[i]on was in Christ Jesus./
[fol. 9v]Much more evidently is the second Judgment of or iustificac[i]on by meanes ordain’d in the christian Church, the iudgment of Christ. It is the ghospell of Christ wch is preach’t to you there; It is the blood of Christ wch is pr[e]sented to you there; There is noe other name giuen vnder heaven whereby you should be saved, there are noe other meanes giuen wherein salvac[i]on should be applied in his name, but those wch he hath instituted in his Church. Soe that when I come to the Second Judgment, to try whether I stand iustified in the sight of god, or noe, I come for that Judgment to Christ in his Church. doe I remember what I contracted wth Christ Jesus, when I tooke the name of a Christian, att my entrance into his Church, by Baptisme? Doe I find that I haue endevored to p[er]forme those Conditions? Doe I find a remorse when I haue not p[er]form’d them? Doe I feele the message of remission of Synnes applied to me, when I heare the gracous promises of his ghospell shedd vpon repentant Synners, from the mouth of his minister? Haue I a true, and solidd consolac[i]on, wthout shifte, or disguise, or flattering of my conscience, when I receave the seale of his pardon in the Sacrament? Beloved, not in any morall integritie, not in keeping the conscience of an honest man, in gen[er]all, but in vsing well the meanes, ordain’d by Chr[ist] in the christian Church, am I iustified: and therefore, this iudgment of iustificac[i]on is his too.
judicium glorifi cac[i]onis And then, the third and last Judgment, wch is the iudgment of glorificac[i]on, thats easily agreed by all, that it app[er]taine vnto Christ, Idem Jesus, the same Jesus that ascended; shall come to iudgment, videbunt quern pupugerunt; Apoc. 1.7. evry ey, shall see him, and they also wch peirc’d him. then the Sonne of Man shall come in glorie, and he, as man, shall giue the iudgment, for things donne, or omitted [fol. 10r] towards him, as man: for not feeding, for not clothinge, for not harboring, for not visiting; The summe of all is, that this is the overflowing goodnes of god, that he deales wth man, by the sonne of man: and that hee hath soe giuen all iudgment to the Sonne, as yt, if you would be tried by the first iudgement, are you elected, or noe? the issue is, doe you beleeue in Chr[ist] Jesus, or noe? if you would be tried by the second Judgment, are you iustified, or noe? the issue is, doe you find comforte in the applicac[i]on of the word, & Sacraments of Chr[ist] Jesus: or noe? If you would be tried by the third iudgment, doe you expect a glorificac[i]on, or noe, the issue is, are you soe reconcild to Christ Jesus nowe, by harty repentaunce for synnes past, and by detestac[i]on of occasions of future Synnes, that you durst wellcome yt Angell wch should come att this time, and sweare that time should be noe More, that yor transmigrac[i]on out of this world should be this Minute and that this minute you might say vnfainedly, and effectually, Veni domine Jesu, come Lo. Jesus, come quickly, come nowe. If this be yor state, then are you p[ar]takers of all that blessednes, wch the father intended to thee, when, for yor sakes, he committed all iudgment to the Sonne./