The Sacred Philosophy of the Holy Scripture, Article 7

The Sacred Philosophy of the Holy Scripture · Article 7

p. 89ARTICLE VII. ❧ From thence He ſhall come to judge the quick and the dead.

CHAP. XXXII.

§ 1. THe word, to Iudge, hath many ſignifications, in the Holy Scripture. But in this Article of our Creed, it is taken onelyonly for the execution of that eternal doome upon men and Angels, when God by Chriſt ſhall raiſe up all that are dead, and by the miniſtery of the Angels ſhall bring all both good and bad before Him, that every man may receive the things done in his body, according to that which he hath done, whether it bee good or ill, 2. Cor. 5.10. So the reſurrection of the body, is in order of time before this Iudgement: yet is it here ſet before it; becauſe it is a part of that glory which is given unto Chriſt, for that abaſement and blaſphemy of ſinners, which He endured when He was moſt ſhamefully and deſpitefully intreated before the Prieſts (when they ſmote the Iudge of Iſrael with a rod upon the cheeke, Mic. 5.1. Luk. 22.64. and after, moſt unjuſtly condemned him before Pontius Pilate) And becauſe it is fit that they which are to bee judged ſhould behold their judge: therefore the Father judgeth no man, but hath committed all judgement unto the Sonne, Iohn 5.22. as it is ſaid, p. 90Actes 17.31. That God hath appointed a day, in which Hee will judge the world in righteouſneſſe, by the man whom Hee hath ordained; whereof He hath given aſſurance unto all men, in that He hath raiſed Him from the dead. So the authority or power is of the Father: the adminiſtration or performance of the judgement, is by the Sonne, and that, as He is the Sonne of man in the Perſon of the Deitie. For as by the perpetuall influence of the Deitie upon the ſoule of Christ, Hee is able to know the ſecrets of all hearts: ſo being man, touched with the feeling of our infirmities, as having beene tempted in all points, like as wee are, yet without ſinne, Hebr. 4.15. He ſhall adminiſter juſtice, and pronounce His ſentence with that equitie, that even the damned ſhall confeſſe that their condemnation is moſt juſt. But the judgement is either particular or generall. For, inaſmuch as the ſoule being ſeparate from the body, is capable of joy or paine, therefore immediately after the departure, doth it goe, either to happineſſe, or ſorrow, as it is plaine by the hiſtory of Lazarus, and the rich man, Luk. 16. and as our Lord ſaid unto the thiefe, Luke 23.43. This day ſhalt thou bee with mee in Paradiſe. So Saint Paul deſired to depart and to bee with Christ. Phil. 1.23. To this purpoſe you may reade more, 2. Cor. 5. from verſe 1. to 9. For becauſe the deedes to which puniſhment is due, are voluntary: For otherwiſe they were not ſinfully ſinfull: and that the will is in the ſoule, not in the body: therefore the puniſhment comes firſt upon the ſoule, as it is ſaid, Ezech. 4.18. The ſoule that ſinneth ſhall die: and by the ſoule upon the body, at the reſurrection. In the meane while (as it hath beene ſaid) the ſoule hath a feeling of the wrath of God, being ſhut out from His preſence, and a fearefull expectation of thoſe torments which it ſhall endure, when it ſhall be joyned to the body againe. So alſo the ſoules of the Saints immediately after they are delivered from the burden of the fleſh, are in joy and felicity, having the feeling of the favour of God, and the full and aſſured knowledge of the forgiveneſſe of their ſinnes, and waiting for the time of that bleſſed Reſurrection, when they ſhall enjoy their bodies againe, and in the meane time, this is their Paradiſe, this is their heaven.

And thus the ſentence being beforehand paſſed on every man particularly: that generall Iudgement is onelyonly the publication and execution of that ſentence, when the bleſſed ſhall both in body and ſoule receive the full accompliſhment of all their happineſſe, and the damned likewiſe, the full meaſure of their torment in hell: And therefore is that day, Rom. 2.5. called the day of wrath and revelation of the righteous Iudgement of God. And if for the authorities and reaſons brought, it bee evident, that the ſoule immediately after it is departed, is a partaker of joy or paine: How ſhall we hearken to that doctrine of the Sadduces, Act. 23.8. or to that Arabian errour of the Thnetopſychitae, that the ſoule doth p. 91die with the body? Or to our late dreamers the Pſychopannychitae, who affirme, that the ſoule ſleepes in the grave till it bee awaked againe with the body at the generall reſurrection?

Sect. 2 §. 2. Now concerning the circumſtances of the generall judgement, it is manifeſt by the word of the Holy Scripture, firſt that, that the time thereof is unknowne. For Hee ſhall come as a thiefe in the night, 1. Theſ. 5.2. and 2. Pet. 3.10. or as in the dayes of Noah, Matth. 24.37. to 47. For as the houre of death, or the time of the particular Iudgment is uncertaine to every man, and that for our exceeding benefit; that wee ſhould not through careleſneſſe run into ſinne, but that wee ſhould ever be mindfull to watch: So likewiſe is that day of the univerſall judgement. For ſeeing all mankind muſt ſtand in this generall judgement, therefore it cannot be, but at the end of the world, as it is manifeſt, Matth. 13.40. &c. to 49. Apoc. 20.21. And therefore in His power onelyonly that made the world. And as no wiſedome beſide His owne was in the making of the world; ſo ſhall there be no other wiſedome either in the continuance, or putting an end thereto, beſide His owne. And ſeeing wee know nothing of the Fathers will, but by the Sonne; if the Sonne Himſelfe knew not the time, Mark. 13.32. who may preſume to know it without Him? But you will ſay, how could the Sonne bee ignorant of that day; ſeeing by the influence of the Deitie on His humane ſoule, Hee might know what Hee would know? I Anſwere. His comming was to give life unto the world, and withall, the knowledge of all thoſe things, and them onelyonly which were profitable for His Church to know: and becauſe the knowledge of the time of this judgement for the avoyding of ſecurity, was no way either neceſſary or convenient to bee knowne, therefore our Mediator would not know that which was not fit to bee revealed to His Church. For He would be like to us in all things, except our ſinne. And I have heretofore ſhewed, that ſome kindes of jgnorance are not ſinfull. And therefore that womaniſh fancie that will limit the day of Iudgement, to the monethmonth of February, which ſhall be in the yeere of our Lord, 1645. is very weake, and contrary to thoſe propheſies of Scripture, which teach us to expect the conuerſion of the Iewes; And with them, the fulneſſe of the Gentiles, and that Sabbatiſme or reſtitution of the creature, which is ſo often promiſed both in the old and in the new Teſtament, as it may hereafter appeare more at large. Yet as by the Spring wee know the approach of Summer; ſo hath He given us certaine ſignes, that wee may lift up our heads, and know that our redemption is nigh at hand. For as it is a manifeſt ſigne, that the deſtruction of that Nation is nigh, when every man is oppreſſed one by another, when the Boy ſhall behave Himſelfe proudly againſt the Ancient, the baſe againſt the honourable, Eſay 3.5. yea, and bee upheld therein; O times! Into what corruption of manners are wee fallen? So when all charity is put only in the p. 92maintenance of idleneſſe and begging Gangrels, being otherwiſe dead and cold, when the apoſtaſie is fully revealed, and the man of ſinne detected, which exalteth Himſelfe above all that is called God. Moreover when by the working of the falſe apoſtles of that apoſtaſie, there is a daylie falling from the faith, 2. Theſ. chap. 2. When that ill ſervant hath ſaid in his heart, My Lord delayes his comming, and hath begun, and ſo continues to ſmite his fellow-ſervants, Matth. 24.28, 29. what wants, but onelyonly that the Tribes of Iſrael ſhould be gathered to the Church; that all the wicked ſhould bee put away like droſſe, Pſal. 119. verſe 119. For the ungodly ſhall not ſtand in the judgement, nor the ſinners in the congregation of the righteous. Other ſignes you may reade in the Holy Text, and conſider of them: But that ſigne of the Son of man, ſpoken of Matth. 24.30. is doubtfull. Some thinke it ſhall be a croſſe; ſome a great light, Lactantius Lib. 7. Cap. 19. thinkes it ſhall bee a ſword which ſhall fall from heaven, like the ancyle, Ovid. Faſt. lib. 3. But Sibyl orac. lib. 2. ſaith, it ſhall be a glorious Starre in the likeneſſe of a Crowne; except by an Enallage of number, ſhee meanes a Crowne of Starres, as the word foreign ſometime doth ſignifie a conſtellation. Her Verſes are theſe.

foreign

foreign

foreign.

A ſhining Starre like to a Crowne most ſheen,

In the bright heaven of all men ſhalbe ſeen

For many dayes.—

Next after the ſignes of our Lords comming to Iudgement, you may reade the manner of His comming, as it is delivered in the Scripture, ſo farre as our underſtanding can conceive, to bee with power and glory, Mat. 24.31. euen the glory of the Father, Mat. 16.27. and all the holy Angels with Him, Matt. 25.31. In flaming fire rendring vengeance on them that know not God, and that obey not the Goſpel of our Lord Ieſus Christ, 2. Theſſ. 1.8.

§. 3. But that we dwell not on theſe things which are either beyond our underſtanding, as the enquiry of the time, which is therefore hid, that it may ſtint our curious ſearch, or elſe ſo plaine, that wee need not doubt, let us goe forward to thoſe queſtions which ſeeme to offer ſome doubt unto us.

1. And firſt, if Chriſt our Lord ſhall judge the world in righteouſneſſe, Pſalm. 9.8. how is it ſaid, Matth. 19.28. That the Apoſtles ſhall ſit upon twelue Thrones, and judge the twelue tribes of Iſrael? And againe, 1 Cor. 6.2. Doe ye not know, that the Saints ſhall judge the world? and verſ. 3. Know ye not, that we ſhall judge the Angels? To which the anſwere is returned, That the Apoſtles, by their faith and doctrine, ſhall take away all excuſe from the Iſraelites, and ſo judge and condemne them. For this is their condemnation, That p. 93they beleeved not in the Name of the onelyonly begotten Sonne of God. Iohn 3.18. So the Saints in generall ſhall judge the wicked by their faith and repentance, whoſe example the wicked would not follow, that they might be ſaved. Moreover, ſeeing the faithfull are the members of that myſticall body, of which Chriſt is the head, they in Him are ſaid to judge the world, that is, the unbeleevers. And ſeeing all the enemies of Chriſt, are to bee brought before the Throne of Chriſt and His Church, in as much as Chriſt ſhall judge the world and the wicked Angels, in trueth and righteouſneſſe, all the faithful ſhal ſubſcribe to the judgement, as moſt holy and juſt; and ſo are rightly ſaid to judge the Angels. And as the holy Angels ſhall then rejoyce with joy unſpeakeable, for that glory and mercy which God ſhall vouchſafe unto His Saints; So the Saints likewiſe ſhall give glory and thankes to God, for that encreaſe of glory and happineſſe which He ſhall give unto the holy Angels, as the reward of their continuall watch and guard which they have held about us, all the time of our pilgrimage upon earth, and at the houre of death, helping the ſoule out of the priſon of the body, and conducting it unto the place of joy.

But it is ſaid, Iohn 16.11. That the Prince of this world is judged already; how then ſhall we judge the Angels? Anſwer. The devill is judged already. 1. In the decree of God. 2. By the word of God, he is declared to be reſerued in chaines of darkneſſe, and that hell fire is prepared for him and his angels. 3. By his owne knowledge of his owne eſtate. 4. Becauſe his torment is in part begun. But in judgement there be two things; Firſt the enquiry of the fact, then the award of the reward. Neither the deeds of the good or bad angels ſhall bee enquired into at the judgement ((a) as ſome have thought) but the reward ſhall bee aſſigned unto them both, and acknowledged to be moſt juſt by the Church (as I ſaid before) and this is our judgement of them. Neither yet ſhall the ſenceleſſe creatures be exempted from this judgment, in as much as The elements ſhall melt with heate, and the earth with the workes thereof ſhall burne. 2. Pet. 3.10. that they may be freed from that corruption to which they are ſubject for the ſinne of man. For when man ſinned, the whole bodily creature which was made for man, was thereby ſubjected to vanity, not of it owne will, or any inclination which was therein, in reſpect of any weakeneſſe of ſtate wherein it was created, For all was exceeding good. Gen. 1.31. but that the juſtice of God againſt ſinne might be manifeſt, is it ſubjected to the curſe, Gen. 3.18, 19. yet under hope that when man is freed from his ſinne, the creature alſo ſhall be reſtored unto that libertie from corruption, wherein it was created, Rom. 8.20. &c. as it is ſaid, Rev. 21.1. and 5. Behold I create all things new, See 1. Pet. 3.13.

2. Another doubt may bee concerning the forme of the ſentence, whereby it may ſeeme that the merit of workes is juſtified: p. 94For ſo is the ſentence pronounced, Come yee bleſſed, receive the Kingdome prepared for you, for I was hungry, and ye gave Mee meat, &c. and on the other ſide, Depart ye curſed, for I was hungry, and ye gave Me no meat, &c. Mat. 25.35. to 46. Anſ. It cannot bedenied, but that the ſentence of condemnation upon the reprobate, is according to their workes, as the deſeruing cauſes thereof; For not to beleeve in Chriſt, is that great ſin which is the cauſe of condemnation. Ioh. 3.18. and 16.9. Neither is a dead faith ought worth, but that faith onelyonly is accepted which worketh by love. Galat. 5.6. without which, it is impoſsible to pleaſe God. Hebr. 11.6. And if all things that are not of faith, be ſinne. Rom. 14.23. Then the wicked works of Infidels and Hypocrites, and much more their violent and wilfull rebellions, muſt needs be concurrent cauſes of their condemnation. But the faithfull are therefore called to poſſeſſe the kingdome. 1. Becauſe they are bleſſed of the Father. 2. Becauſe they are predeſtinate thereto, and the kingdome prepared for them, from the beginning of the world. So their workes come not as cauſes of their happineſſe, but onelyonly as the fruits of their faith. But becauſe workes onelyonly, and not faith in the heart, are manifeſt to the world; therefore is the compariſon made onelyonly of the workes, both of the godly and of the wicked, that the juſtice of God may be manifeſted in rewarding the workes that are manifeſt to man.

But you will ſay, if men for their ill deeds doe merit hell, why ſhould they not by their good workes merit heaven? See the anſwere, Chap. 19. Object. 2. and 3.

3. A third queſtion may ariſe concerning that which is ſaid, Luke 21.32. This generation ſhall not paſſe, till all be fulfilled: why then was not the judgement long agoe? Anſwer. The word foreign a generation, in the narrow ſignification, doth ſignifie that multitude of men which are alive at once, and withall, that time in which it is ſuppoſed they ſhall all be dead, which in common reckoning is 100. yeeres. And in this ſence the ſaying of our Lord muſt be referred only to that which He had ſpoken concerning the overthrow of Ieruſalem, which followed about fourty yeeres after, and the ſignes which ſhould goe before that; As the preaching of the Goſpel in all the world, See Col. 1.6. Falſe Christs, See Note (g) on Chapter 24. Warres, Peſtilence, &c. But becauſe our Lord after the anſweres to the three queſtions made by the diſciples, Matth. 24.3. 1 Of the deſtruction of Ieruſalem. 2. Of the ſigne of His comming. 3. Of the end of the world, addes theſe ſame words, This generation ſhall not paſſe &c. verſ. 34. a generation cannot bee ſo narrowly taken in this place, but rather it muſt ſignifie as much as foreign, or Saeculum: and ſo taking the infancy of the world, in the time of nature, for one generation; that middle age under the Law for another, and then this old age of the word, under the Goſpel; there is no other generation or change of ſtate in the Church to be looked for; but in this very generation, all things ſhall be fulfilled. p. 95And therefore Saint Iohn ſaith, 1 Epiſt. 2.18. This is the laſt time. And although Saint Peter ſay, 1 Epiſt. 4.7. That the end of all things is at hand, and that therefore we ſhould be ſober and watch unto prayer; becauſe we know not when our Lord ſhall call us to a particular account of our ſtewardſhip, when all things of this world are ended with us: Yet Saint Paul, 2 Theſſ. 2. directly affirmeth, in his time, that that great day of God ſhould not come, till the Apoſtaſie was revealed, which could not be till he that withheld, that is, the Imperiall power that then ruled, was taken out of the way.

4. But ſeeing that day of God is ſo terrible to the wicked, as that they put it farre from them, and againe ſo much deſired of the godly, as that they cry, Come Lord Ieſus, Come; it may ſeeme not altogether unfit to ſee ſome reaſons of their different deſires. Concerning the wicked, it is manifeſt, that they being condemned already in their owne conſciences, have great cauſe to wiſh that there were no day of judgement, no judge, no tormentors. But the faithfull in Christ, who have the teſtimony of God in their hearts, that their ſinnes are covered, have great reaſon to deſire that day. Firſt and above all, that the glory of God, His mercy and juſtice may be manifeſt. Secondly, that the merit of Christs ſufferings may appeare to the glory of His grace, in them, that they may have the actuall poſſeſſion of that happineſſe which they have here onelyonly in the aſſurance of hope. And no leſſe doe they deſire that comming, that the body of ſinne may be truely aboliſhed. For which deſires ſake, even death it ſelfe, is here in life oftentimes deſired, and when it comes, is moſt willingly embraced; becauſe that thereby they are juſtified from their ſin. Rom. 6.7. And among other cauſes, for which they pray that the Kingdome of God may come, this is one, that although euen becauſe they refraine from ill, therefore doe they make themſelues as a prey. Eſay 59.15. yet in that day the trueth of their innocency ſhall be knowne. And although here the more innocent and harmeleſſe a man is, the more is hee ſubject to injuries, ſlanders and ſurmiſes, and that becauſe men have forſaken the feare of the Almightie, and having forgotten that he that taketh up, not onelyonly hee that raiſeth a ſlander (which every baſe varlet may doe) but hee that beleeveth it, and and much more he that furthereth it, hath no part in that Kingdome, Pſal. 15.3. Yet they uſe their tongues as if they were their owne, and remember not that they muſt give an account of every idle, much more of every lying and hurtfull word. And heere there be ſome which doubt not to ſay, that the godly may deſire the comming of that day, that they may ſee the reward of the wicked, perhaps upon that text where it is ſaid, The Righteous ſhall be glad when he ſeeth the veng…ance, Pſal. 58.10. But I ſuppoſe it neceſſary to anſwere with this difference; That ſo farre foorth as a wicked man, or men are declared the enemies of God, of Christ, of His Church, a Chriſtian may ſay: Doe not I hate them, ô Lord, p. 96that hate thee? yea, I hate them with perfect hatred, as if they were mine enemies. Pſal. 139. ver. 21.22. (the hatred muſt be of their ſinnes, not of their perſons) but concerning thoſe offences that are towards a mans owne ſelfe; let the ſame mind be in us which was in Christ Ieſus, who ſuffered for us, leaving us an example, that we ſhould follow His ſteps, who being reviled, reviled not againe; who being mocked and wounded, yet made interceſſion for the tranſgreſſors. Therefore, though thine enemies deſpight thee dayly without a cauſe; though he that eates thy bread, lift up his heele againſt thee; though the drunkards make ſongs upon thee, yet remember that there is a reward for the righteous, that thy innocency ſhall breake forth as the light, and thy patience ſhall ſhine as the noone day. And remember that unthankefull wretches are no new thing in the world, for the Orator ſaid long agoe, and I have often found it true, foreign, &c. But if that Punke could ſay, Men' moveat cimex Pantilius? Shall he that hath experience of ſuch monſters of ingratitude, put it in the power of a ſonne of Belial to diſquiet his peace? Therefore let the Rymer read what others judge of him. Feltham Reſolu. Cent. 2. Ch. 56. Let him write a booke againſt me; I will bind it as a Crowne upon my head. And if for my love, and for my beſt deſerts I find enemies, yet will I pray for them, Pſal. 109.4. For ſeeing we know, that if we ſuffer with Christ, we ſhall alſo reigne with Him, ſhall we not pray for them that ſeale unto us the aſſurance of this hope? Therefore ſhall this be among my chiefeſt joyes, That the drunkards make ſongs upon me.

5. It may further be objected from Iohn. 3.17. That God ſent not His Son into the world, to condemne the world, but that the world by Him might be ſaved. And if He came to ſave the world, how ſhall He judge and condemne the wicked to Hell fire, ſeeing this is contrary to the end of His comming? Anſwer. Firſt, that is ſpoken of His firſt comming onelyonly. Secondly, it is manifeſt by the verſe before, verſe 16. that the world in this place ſignifies onelyonly the faithfull in the world, for whoſe ſake the world is, and continues. For to theſe only, God gave His only Son, that they ſhould not periſh, but have everlaſting life. And as Chriſt was once offered for theſe, at His firſt comming; ſo for theſe ſhall He appeare the ſecond time to ſalvation. Heb. 9.28. For the laſt judgment being but the confirmation of the ſentence of their juſtification, by the death of Christ, and the putting of them in the actuall poſſeſſion of thoſe promiſes that depend thereon; their ſinnes are ſo covered, as that (b) there ſhall not be any remembrance of them in the judgement. For the worſhippers that are once purged, have no more conſcience of ſinne to their condemnation. Hebr. 10.2. ſeeing the gifts and calling of God are without repentance. And therefore (as a countrey-man of ours ſaith well. Ames Med: Theol: Cap. 41) This judgement, in reſpect of the faithfull, is eſſentiall unto Chriſt, p. 97as He is the Mediator: but in reſpect of the unfaithfull, it is of power onelyonly, given Him by the Father, not eſſentiall to His mediation, but ſome way belonging to the perfection thereof; becauſe the Father hath committed all judgement to the Sonne. Yet let me adde thus much, that although the judgement of condemnation be not eſſentiall to Christ, as the Mediator of reconciliation; yet He being the great Steward of the houſe of God, it is eſſentiall to Him as the Son of God, to take vengeance without mercy on them that diſhonour His Father, and deſpight the Holy Spirit of grace, which by the light of their conſciences proclaimes their ſin unto them, which they will in no wiſe forſake.

Sect. 4 §. 4. 6. The laſt queſtion is with thoſe mockers that ſay either in words, or by their continuance in their wicked deedes, where is the promiſe of His comming? For ſince the dayes of Henoch, who threatned that Iudgement. Iud. 14. above 4500. yeeres are paſſed, and yet the world continues, and that which hath beene, is even that which ſhall be, neither is any thing new under the Sun, Eccleſ. 1.9. Moreover though for your reaſons againſt the eternitie of the world, Chap. 13. it may ſeeme the world is not eternall, à parte antè, but that it had a beginning; yet is it not cleare, but that it may be eternall, à parte pòst, and continue for ever, in as much as the Creator cannot repen… Himſelfe to bee the work-maſter of ſo glorious a frame: So not to continue it in that being which it hath, and to doe good unto it, as the Pſalmiſt confeſſeth, Pſal. 104. verſe 31. The glory of the Lord ſhall endure for ever; the Lord ſhall rejoyce in His workes. And if all the creature being made, was exceeding good, Gen. 1. the deſtroying of ſo great a good cannot bee but a very great ill, which is farre from that goodneſſe, by which it was created. I anſwere. That the Text of Eccleſ. prooves not but that the judgement ſhall fit at laſt, and the bookes of every mans conſcience ſhall be open, that the judgement may be acknowledged to be according to their workes. And although the time ſeems to us to bee prolonged, that the number of the elect may bee fulfilled, that the patience and long-ſuffering of God towards the wicked may be manifeſt, for their repentance, that the deſire of the godly, and their longing for His comming may be inflamed: Yet to Him the time is determined, and can neither be longer nor ſhorter than He hath appointed: onelyonly that comming to judgement hath been proclaimed ſo long before, that in all ages, men remembring the judgement, might avoid thoſe things for which they ſhould bee condemned. So for thoſe reaſons wherby you would enforce the continuance of the world for ever, it hath beene anſwered, that it is for the greater good to man and the creature which was made for his uſe, that this world ſhould have an end, that the creature might be freed from that corruption to which it is ſubject by reaſon of his ſinne, then that it ſhould ſtill continue. Neither doth that text of the 104. Pſalme, prove any thing to the contrary. For as p. 98the glory of God had endured in eternity before the world: ſo ſhall it continue, when neither the heaven nor the earth, nor yet their places ſhall be found any more, Reu. 20.11. And as for that glory of His, which is manifeſt in the creature, it ſhall bee more wonderfull and excellent in that worke of His recreation, which the Cabaliſts call de Mercava, when the creature in the world to come ſhall be brought to glory, and be able to conſider the ſuper-excellency of His mercy and goodneſſe, than it is in this worke, de Bereſhith, or ſtate of creation in this preſent world. And if the deprivation of this preſent being, ſeeme to be ill, becauſe the being of the creature was good in the ſtate of creation: then the taking away of all this ill, and miſery which is ſince come upon the creature by reaſon of ſinne, and the reſtoring of it into an eſtate of happineſſe, without compariſon, better and ſurer than that wherein it was created, muſt in both reſpects be a far greater good, than either to have created it ſuch as it was, or to continue it in the preſent being. Bring hither what you finde in the 18. Chapter, §. 2.

But becauſe it ſeemes not fully proved unto you, that this race and ſtate of man-kind, and the world with him muſt come to an end, take with you a reaſon or two, and thinke on them.

1. It hath already beene ſhewed, Chap. 13. that no kind of infinitie, either of continuance, of power, of number, &c. can belong unto the world, or to the creatures therein contained, from whence the preſent doubt is eaſily aſſoyled.

2. Alſo it hath beene proved before, Chap. 15. that man was created innocent: and our miſerable experience ſhewes, that wee are now ſubject to ſinne, and the puniſhment thereof, death. It hath likewiſe appeared, that there is a reſtoring of man-kind to a better life than that in which man was created, which cannot be but in the perfection of the whole man, both in body and ſoule, as it will appeare further in the 38. Chapter. But it is impoſſible that a finite matier, ſhould be ſufficient for infinite bodies: yet if the race and generation of man-kind ſhould have no end, then their bodies muſt needs be infinite, which becauſe it is impoſſible, therefore the generation of mankind muſt have an end.

3. The generation of man-kind is either by chance and fortune, and ſo it cannot be continuall, either before, or after; or elſe it is naturall, and ſo it muſt needs bee for ſome end: For every motion hath an end when it is come to that period or bound wherein it doth reſt; otherwiſe, nature ſhould worke in vaine, which cannot ſtand with that wiſedome which gave power unto nature, and preſcribed unto it how it ſhould worke, and propoſed to what end. But if the generation of man-kind be infinite, then it is impoſſible that ever it ſhould come unto that uttermoſt end for which it was ordained. For although theſe, and the millions of men that have beene, and are, ſhall arive unto that end for which they were created: p. 99yet they that are to come in infinitie, cannot all be brought to that end which is finite and determined. Therefore the generation of man-kind muſt needs be finite.

4. If there ſhall not be an end of the generation of men, then there can be no differences among them: as to bee vertuous, and vitious; wiſe, and fooles; good, and bad, &c. But this is moſt falſe and contrary to experience: yet the former conſequence is neceſſary. For it being put (as the reaſons before partly ſhew, and partly ſuppoſe) that every man ſhall have his owne body, and his owne ſoule: yet if the matier whereof their bodies ſhall be made, bee finite, it will be impoſſible that infinite bodies be made thereof: If it be infinite, yet an infinite number of bodies will bee anſwerable thereto: So that if the number of Wiſe-men be infinite, there will be no matier for the bodies of fooles: if that number of fooles bee infinite, there will be no matier for the bodies of the wiſe; if both be infinite, yet one infinitie of matier cannot be ſufficient for two infinities of bodies: if both bee finite, then have wee that wee ſought for, and the generation of men muſt of neceſſity have an end.

5. Nothing that is infinite, can conſiſt of parts that are finite; for theſe being termes contradictory, and moſt oppoſed, cannot be the originall one of another. But every particular man in this ſuppoſed infinitie of the generation of men, is finite in his being, in his continuance, and in every other circumſtance of his being: So this infinitie in every of the parts thereof, muſt be finite, and meaſurable to a time that is finite, and ſo muſt have an end: or if to avoid this end, wee muſt ſuppoſe that the time muſt be infinite, yet ſo an infinite meaſure muſt be neceſſary, to meaſure thoſe parts that are finite. But this is impoſſible, and therefore the generation of men muſt needs be finite. And if the generation of man-kind muſt have an end, then alſo all this creature which was made for his ſake; for after him, the continuance thereof ſhould be to no uſe; but neither the worke of God, nor of Nature His ſervant can be in vaine. Therefore the generation of man-kind is finite.

Sect. 5 §. 5. But you will ſay, if every man immediately after death receive the ſentence of joy or puniſhment everlaſting, what needs any ſuch generall Iudgement, as wee underſtand in the Creed?

Anſwere. 1. If the body being the inſtrument of all the workes of the ſoule, ſhould not partake with the ſoule in the reward to thoſe workes: then the juſtice of God ſhould not bee perfect. Therefore for the manifeſtation of the juſtice of God, it is neceſſary, firſt that there be a reſurrection of the body, then that there be a judgement, that as men have done either good or bad in their bodies, ſo in their bodies they may receive their reward. And this anſwere ſhall be the firſt argument againſt thoſe mockers, that ſay, where is the promiſe of His comming?

2. If all men muſt riſe againe with their bodies, that they may p. 100receive according to that which they have done in their bodies; then it is neceſſary that there bee an examination of thoſe workes which they have done. And this examination of every mans works, with the execution of that ſentence that followes thereon, is that which wee call the generall Iudgement. But the firſt is neceſſary, as it will appeare in that Article of the Reſurrection. Therefore alſo that there bee a judgement of the quicke and the dead.

3. Neither can there be any ſevering of the godly from the wicked, nor diſcerning or comparing of their different workes, nor any aſſignement of a reward anſwerable thereto, but by a judgement wherein all are aſſembled. But all theſe things are neceſſary to be. Firſt, that the ſheepe may find themſelues freed from the violence and injury of the goats, who in all the time of this world have puſh't them on the ſides, have eaten up their paſture, and troden the reſidue under their feete, Ezech. 34.18. &c. Compare herewith, 2. Pet. 2.8.9. Secondly, that the commandements of God firſt written in the heart of every man; then expreſſed in the tables of ſtone; and at laſt moſt lively interpreted by Christ Himſelfe, Matth. 5. may be found to bee moſt juſt, when the doers of the Law are rewarded, and the breakers puniſhed. Neither is it ſufficient that every mans deeds be diſcuſſed in the particular judgement at his death; for ſo neither their deeds nor rewards, nor the cauſes of them ſhould be knowne unto all; Therefore it is neceſſary that there be a generall judgement.

4. If there be not a generall judgement wherein the deeds of all men ſhall be tryed and rewarded, then the hope of all vertuous men ſhould be vtterly void, and their obedience to the Commandements of Meekneſſe and Patience, without reward, See Matth. 5.43. and Luk. 6.27, 28, &c. So alſo the promiſes of Christ ſhould faile of their trueth and performance, See Matth. 5.10. but theſe things are impoſſible. So alſo vertue ſhould have no aduantage above vice, or rather ſhould be no vertue at all, when there were no difference in the reward. Nay, rather vertue ſhould be vice, and and vice vertue, and every man the more wicked, violent, and bold he were, ſhould be ſo much the more vertuous and bleſſed, in as much as by violence and cruelty, he might without feare bring his purpoſes to paſſe, to the hurt of others, although it were onelyonly to pleaſe himſelfe. But all theſe things are impoſſible, and utterly againſt the truth and Iuſtice of God. Therefore there ſhall be a generall judgement, wherein the deeds of all men ſhall be tryed and rewarded.

5. That which was threatned from the beginning, by God Himſelfe, muſt of neceſſity come to paſſe at the laſt. But the judgment was threatned to Adam, the common father of us all, and in him, againſt us all, becauſe we were all in him originally; that upon the breach of the commandement of God, Gen. 2.17. we ſhould be p. 101lyable to death, both of body and ſoule. Neither was this onelyonly threatned at the beginning, but ever ſince written as it were by the finger of God in every mans heart, their owne conſciences accuſing or excuſing them in the day when God ſhall judge the ſecrets of all men by Ieſus Chriſt. Rom. 2.15, 16. Therefore there ſhall be a judgement.

6. It is neceſſary, that the judgements of God done in this world, doe appeare to be juſt: For ſhall not the Iudge of all the world doe right? Geneſ. 18.25. But many of His judgements are yet hid, and unknowne, and of them that are knowne, yet the faithfull doe not alwayes ſee the reaſon thereof, and ſo the praiſe which is due unto God for His juſtice therein is loſt. But it is neceſſary that the equity and juſtice of God be manifeſt to all, that His workes may be magnified and He acknowledged to be juſt in His words, and pure in His judgements. Pſal. 51.4. Therefore it is neceſſary, that there be a revelation of the righteous judgement of God in the world to come.

7. No perfect judgement can be made of any t…ing, till the full end thereof doe appeare: ſo that although the lire of man be ended, and a particular judgement paſſed upon him; yet becauſe many things ſucceed in the time to come, which depend upon thoſe things which he hath done in his life; therefore it is neceſſary that there be a finall judgement at the laſt day, when thoſe dependances alſo ſhall have an end. For in reſpect of theſe dependances, a man may bee ſaid to live after his body is dead, and that in divers reſpects; As in his fame, either good or bad, which oftentimes is very falſe, but at the laſt judgement the trueth ſhall appeare: then in his writings, as the holy Prophets and the Apoſtles live in thoſe Oracles which the Holy-Ghoſt gave out by them. So Arius and other Heretickes live yet in thoſe venomous opinions which they broached, and other vaine people doe hold after them. So parents live by the example of their life, to the inſtruction, or corruption of their children (Maxima debetur pueris reverentia) So by their correction and precepts to them, in the feare and nurture of the Lord, or by the neglect thereof to their deſtruction. Doe you not heare me, ye fooliſh and wicked parents? know you not yet that you ſhall anſwere for that wickedneſſe of your children, which they ſhall doe through your default? And if there be any other way whereby a man may be ſaid to live, as in the furthering of good lawes: So a man lives in his buildings, or in the havocke of that eſtate which his Anceſtors diſpoſed to the uſe of his children, in new faſhions daily deviſed worſe and worſe, and if there be any other thing which remaines for example, either good or bad, after death, it is neceſſary that it be enquired of, and rewarded in the laſt judgement.

8. If there be not a generall judgement, in which the bleſſedneſſe of the faithfull, both in ſoule and body ſhall be perfected, then … p. 102the ſufferings of Chriſt, and thoſe glories that followed thereon, ſhould be to no end, ſeeing He being in Himſelfe God bleſſed above all, neither ſuffered nor did any of all that which was wrought in His manhood, for any increaſe of happines to Himſelfe, for that was impoſſible, but that the benefit thereof might be manifeſt in us. But this cannot be till the generall judgement: For then ſhall the wicked ſee that there is a reward for the righteous; Then ſhall they know that there is a God that judgeth the earth. Pſalm. 58.11. Reade hereto, Wiſd. Chap. 5.

9. All the dignities of God, have heretofore beene proved to be infinite, therefore alſo His juſtice; which ſhould be defective, if it had not given a perfect rule, according to which, all judgements ought to be guided: and if it did not examine all judgements, thereby to ratifie or cancell them. And becauſe not onelyonly the adminiſtration of publike juſtice is with judgement, but alſo every particular action whereto the will doth conſent; therefore it is neceſſary that there be an univerſall judgement, wherein all judgements and actions of men ſhall be examined and rewarded. From this juſtice alſo it followeth, that it ought to be well with the good, and ill with the wicked. And becauſe for the moſt part, it falles out contrary in this life, therefore it is neceſſary ſo to be in the life to come. See 2 Theſſ. 1.5, 6, 7.

10 And becauſe judgement is not fully executed according to juſtice in this world upon many offenders, in great and grievous, and hidden ſinnes, and that eſpecially on great perſons, who live as they liſt, oppreſſe others, and hold themſelues beyond the compaſſe of all lawes: And moreover, becauſe in this ſtate of mortality, man is not able to endure that puniſhment which is due to His ſinne; therefore is it neceſſary, in the juſtice of God, that ſuch ſinnes being not repented of, ſhould be openly and fully puniſhed in the world to come, as it is ſaid, Eſay 30.33. Tophet is ordained of old: yea, for the King it is prepared: He hath made it deepe and large, the pyle thereof is fire and much wood, the breath of the Lord, like a ſtreame of brimſtone, doth kindle it. Therefore there ſhall be a generall judgement.

11. And if you will admit of an argument inductive, it may eaſily be admitted, that there ſhall be a generall judgement at the end of the world, by that ſeverity which God hath ſo often ſhewed, and doth ſhew, againſt ſinners, to put men in remembrance of that great day; As the drowning of the world, for their cruelty, in the dayes of Noah; The overthrow of Sodom, for their unnaturall luſt; The captivity of Ieruſalem by Nebuchadnezzar, for their idolatry; And at laſt, the utter caſting off of that nation for their unbeliefe; The publike calamities of Plague, Warres, Earthquakes, and overflowings of Waters, to the overthrowing of Cities and Countreys, famine and death, every houre, attending on every man in his greateſt ſecurity, are ſo many ſummons to every man to think p. 103on that day. For as the pilgrimage of Iſrael in the wilderneſſe was the type of our pilgrimage in this world; ſo their puniſhments were types unto us. 1 Cor. 10.11. But there is no type but of ſome thing which is to be indeed: So that the deſtruction of the people in the wilderneſſe, were both to them, and eſpecially to us on whom the ends of the world are come, an aſſured argument of this great judgement at the laſt day. And as the carcaſſes of them that were diſobedient, fell in the wilderneſſe, whereas the reſt enjoyed the promiſed land; So all thoſe puniſhments that were remembred, bring to the faithfull an aſſured hope that God will deliver them. For Noah and Lot were ſaved from deſtruction. Ebedmelech and Baru…h had their lives given as a prey. Ezechiel, Daniel, and they that were ſignified by the basket of good figges, Iere. 24.5. were carryed away for their good. The Chriſtians likewiſe were ſafe at Pella, in the deſtruction of Ieruſalem. Euſeb: Eccleſiaſt: hist: lib. 3 Cap. 5. So He delivereth from the noyſome peſtilence. Pſalm. 91.3. &c. and in the dayes of famine, thoſe that wait on Him ſhall have enough. Pſal. 37.19. So theſe things are teſtimonies unto us, both that there ſhall be a judgement, and that the godly ſhall be ſaved, and the wicked condemned.

12 And as if nature it ſelfe had imprinted the acknowledgment of this judgement in every mans mind; ſo there was never any man (c) that confeſſed the reſurrection, but did withall confeſſe this generall judgement. And therefore, though every other Article of our Creed have been impugned by ſome hereticke or other, yet never any gaineſayd this, I meane ſince thoſe errours were ſtilled in the Apoſtles time. See 2 Theſſ. 2.1, 2, 3. But whether it be, that every man acknowledging the juſtice of God (as no man can confeſſe him to be God, whom he doth not beleeve to be juſt, and a rewarder of them that diligently ſeeke Him) Hebr. 11.6. or whether it be that the teſtimonies of the holy Scripture are ſo cleare in this point as that they have ſtopped the mouthes of all heretickes; the thing it ſelfe is moſt certaine to be, as it may appeare by the texts of Scripture already cited, and by theſe alſo that follow, Pſalm. 9. verſ. 8. The Lord hath prepared His Throne for judgment: He ſhall judge the world in righteouſneſſe, He ſhall miniſter judgment unto the people in uprightneſſe; And Pſalm. 50. verſ. 3, 4, 5, 6. God ſhall come—A fire ſhall devoure before Him—Hee ſhall call to the heavens from above and to the earth, that Hee may judge His people, &c. Pſalm. 96.13. The Lord commeth to judge the earth, Hee ſhall judge the world with righteouſneſſe, and the people with His trueth: As it is alſo Pſalm. 98.9. Eccles. 11.9. Rejoyce, ô young man, in thy youth, &c. but know, that for all theſe things God will bring thee unto judgement: And Eccles. 12.14. God ſhall bring every worke into judgement, with every ſecret thing, whether it be good, or whether it bee ill. Reade hereto. 2 Pet. 3. Chap. from verſ. 7. to 15. and Reu. 20. Chap. from verſ. 11. to the end.

p. 104Sect. 6 § 6. Thus it being manifeſt that the judgement ſhall be, it muſt alſo appeare, that our Lord Ieſus muſt bee that judge. Whereto, though I have ſaid that which may be ſufficient, at the beginning of the Chapter; yet becauſe it is our ſpeciall hope and comfort, that He ſhall be our judge, that was our Creator, that hath ſo dearely bought us, that hath been our Mediator, that doth evermore preſerue us from the power of the enemy; let us both begin and end with this, leſt the conſcience of our owne ſinnes, and the remembrance of that fearefull time, ſhould cauſe us not to long for that comming. For if God be very terrible in the aſſembly of His Saints, Pſalm. 89.7. how much more in that gloomy day, when He comes to render vengeance with devouring fire before Him, and to repay His aduerſaries to their face? and to paſſe on them, that fearefull ſentence, that ſhall (d) never be reverſed, and from which there is no appeale? But lift up your heads, you that are little in your owne eyes, and tremble at His words, for that is the day of your redemption, and God Himſelfe will come and ſave you. And becauſe He is God, He knowes the ſecrets of your hearts, and ſees your reverence and your feare before Him, and your acknowledgment of your owne unworthineſſe: And becauſe He is man, and hath had experience of ſorrowes, and paſſed under the burden of unjuſt and cruell judgement, and hath for us endured the Croſſe and ſhame, that we might be delivered from the wrath to come: therefore lift up your heads, and receive the reward of your faith and patience; and the end of your hopes, the eternall ſaluation of your ſoules and bodies.

1. For if our Lord having ſuffered ſuch things for us, and having overcome in all His ſufferings, having aſcended into heaven, to be our continuall interceſſor for us, ſhould not then give unto us that everlaſting life which He hath purchaſed for us; His ſufferings and interceſſion ſhould be altogether in vaine, and our faith in Him, which He hath wrought in us by His holy Spirit, ſhould be utterly void; and thoſe promiſes which Hee hath giuen us in His holy Word, ſhould faile of their trueth and performance. But all theſe things are impoſſible. And therefore our Lord Ieſus ſhall come to give reward unto His ſeruants, both ſmall and great, Revel. 11.18. and to caſt out the unbeleevers out of His kingdome.

2. In things that are orderly diſpoſed for an end, nothing may be omitted of thoſe things that are neceſſary for the attainement of that end. The end of our Lords incarnation and ſufferings concernes either God or man. Concerning mankind euerlaſting life in all happineſſe and joy, is that great end for which our Saviour was incarnate, died, and roſe againe and ſhall raiſe us up at the laſt day; And by His judgement of mercy and compaſſion on us, ſhall deliver unto us the ſeiſure and poſſeſſion of that eternall happineſſe. Therefore our Lord Ieſus ſhall be judge of the quicke and the dead. Concerning God, it is neceſſary that in His love to His p. 105Father and zeale to His honour, Hee take vengeance on them that have offended the infinite juſtice, and deſpiſed that mercy and pardon which hath beene offered unto them, and ſtill have continued in their ſin, and followed it with greedineſſe. Therefore in this reſpect alſo, our Lord Ieſus Chriſt ſhall be the Iudge of the quicke and the dead.

3. And ſeeing our Lord Ieſus hath undertaken that honourable enterpriſe vtterly to deſtroy the workes of the devill, it is neceſſary that He leave nothing unperformed, which doth belong to the accompliſhment thereof. Therefore Hee ſhall judge thoſe Angels which are reſerved in chaines of darkneſſe unto that day, and bring upon them that deſtruction which they ſought to bring upon all man-kind; And ſhall alſo reward thoſe ſervants of His, which have continued faithfull in His ſervice, whether they be Angels or men.

4. None is ſo fit to judge betweene two, as hee that hath intereſt in both parties, and knowes the worthineſſe of them both, and that not onelyonly in his underſtanding, but alſo by his experience of them both. But man-kind is to be judged for that which hee hath done contrary or according to the will of God. Therefore ſeeing our Lord Ieſus is very God and very man (as it hath beene prooved) Hee ſhall be the judge of the quicke and the dead.

5. In every orderly and juſt judgement, both the Iudge and the ſentence ought to be manifeſt and knowne to all them that are to be judged. And becauſe man kind is to bee ſentenced to joy or paine eternall, both in ſoule and body: And that if either the Perſon of the Father, or of the Holy-Ghost ſhould judge, otherwayes than by the Son, as they are no way to bee apprehended by the bodily ſences of the wicked: ſo neither could the judge be ſeene, nor the ſentence heard; Therefore it is neceſſary that our Lord Ieſus doe execute the generall judgement, as being the Mediator betweene God, and His creature, And that the performance of that judgement bee by Him in His manly being, as it is ſaid, Iohn 5.27. 1. For ſeeing the exaltation and glory of Christ is the reward of His humilitie, Phil. 2.8.9. it is juſt with God, that He that was moſt unjuſtly judged, ſhould be the Iudge of all the world. 2. Moreover, ſeeing He hath received power to raiſe the dead, for that which He performed in His man-hood, it is fit that the judgement ſhould be by Him in His man-hood. 3. And ſeeing in His manly being, He taught the way to everlaſting life; it is fit that He in His manly being, ſhould require of us an account of the practiſe of His precepts.

6. None is ſo fit to judge the world, as He in whom the perfection of juſtice, and compaſſion on man-kind are accorded. Our Lord Ieſus becauſe He is God, is infinite in His juſtice: and becauſe He is man, and knowes mans weakeneſſe, better than man himſelfe; therefore can none be ſo mercifull and compaſſionate on p. 102duplicate page p. 103duplicate page p. 104duplicate page p. 105duplicate page p. 106man as He, eſpecially, having Himſelfe beene oppreſſed by the moſt unjuſt judgements of the Prieſts, and of Pilate. Therefore our Lord Ieſus ſhall judge the quicke and the dead: For being pronounced innocent, and yet condemned, Iohn 18.38. and 19.6.16. Hee hath power to acquit them that are condemned in themſelues, and to give them His innocencie, that it may bee availeable to them, which was not availeable to Himſelfe.

7. This is that doctrine which He left unto His Church, as it is ſaid, Actes 10.42. Ieſus of Nazareth commanded us to preach unto the people, and to teſtifie that it is Hee which was ordained of God to be the judge of the quicke and the dead. So Saint Paul, Rom. 14.10, 11. ſaith from the Prophet Eſay, 45.23. wee ſhall all ſtand before the judgement Seate of Chriſt. For it is written, as I live ſaith the Lord, every knee ſhall bow to mee, and every tongue ſhall confeſſe to God. 2. Tim. 4.1. The Lord Ieſus ſhall judge the quicke and the dead at his appearing, and his Kingdome. And Rev. 1.7. Behold, Hee commeth with the cloudes, and every eye ſhall ſee Him, even they that pierced Him, and all kindreds of the earth ſhall waile becauſe of Him; Even ſo Amen.

Notes. §. 1.

Sect. 1 (a) AS ſome have thought.] Divers unneceſſary queſtions have beene moved about this generall judgement. Some concerning the ſignes, and circumſtances that goe before it; As whether that fire which goes before the face of the judge, be it, by which the Heaven and earth ſhall be purged. Some concerning the adjuncts of the judgement, as concerning the place, whether it ſhall be in the valley of Iehoſhaphat; For which they bring Ioel, 3. verſe 2. and 12. And reaſon that He ſhall judge there where He was judged, and deſpitefully entreated. For this valley is betweene Ieruſalem and Mount Olivet, over which our Lord was led to Ieruſalem, after He was taken in the cloſe of Gethſemane, which valley ſome ſuppoſe to bee named of Iehoſhaphat the King; and that becauſe he gave thankes there with his Armie, after his ſpoile of the Ammonites, 2. Chron. 20. But the circumſtances of the hiſtory accord not well with this, but rather that that valley of Barachah, where the King gave thankes, was in the Tribe of Iuda, neere to the wilderneſſe of Ieruel, as Adrichomius deſcribes it from Ierom, Brocard, and others. But this being put, that the Lord ſhall deſcend from heaven to judge; whereſoever He ſhall judge, according to the interpretation of the Name Iehova is Iudge, there is the valley of Iehoſhaphat, which the Prophet therfore mentioneth, becauſe that valley was the uſuall place where they buryed the Iſraelites that died at Ieruſalem. So they move queſtion heere, what cauſes and perſons ſhall come into Iudgement? And the conſequents of the judgement they enquire, what manner of fire the fire of hell is; and ſuppoſing it to bee bodily, to torment the bodies of the damned, how the devills, which they ſuppoſe to be purely Spirits, can be tormented by a bodily p. 107fire. And hereupon alſo, they move doubt about the qualities of the bodies which (according to the opinion of the Stoicks concerning the ſoules, Lactant. lib. 7. cap. 20. to the damned they thinke, ſhall be baſe and ſubject to paſsion, to the bleſſed contrary; with many ſuch curious queſtions, as you may ſee in Tho. Aqu. in Sent. lib. 4. Diſt. 44.5, 6. &c. of which, perhaps you may find ſome anſwered heere, as far as it ſtands with the clearing of this Article.

1. And firſt becauſe the ill angels were utterly given over for their ſinne, and they by their malice confirmed onelyonly in ill, their actions being ever unanſwerable, and they before-hand condemned, therfore it may ſeeme that there ſhall be no enquirie of their actions, but onelyonly the ſentence of condemnation is to paſſe upon them, and accordingly the execution: So the good Angels, becauſe they have beene kept from ſinne, and confirmed in goodneſſe, are exempted from enquiry of their actions, being onelyonly good: ſo they ſhall have the ſentence of approbation.

2. Concerning Infants, there is much more queſtion. For ſome will have all the Infants of infidels to bee damned: others put to them the infants of beleevers alſo that were never baptized: And this hard ſentence is paſſed on them, becauſe their originall ſinne was never waſhed away in baptiſme: But ſeeing originall guiltineſſe in Infants is onelyonly by the ſtaine of nature, that the whole world may be guilty before God, and ſo be the ſubject of His merciemercy, Rom. 3.19. may it not ſtand as well with the mercy of God, that the faith of their Parents ſhould bee imputed to them for their juſtification unto life, although they were not baptized, as it doth ſtand with His juſtice to condemne them, becauſe they are tainted by their Parents? For the children of the faithfull, ſee the judgement of Saint Paul, 1. Cor. 7.14. For the Infants of infidels, I ſay onelyonly this, What haſt thou to doe to judge another mans ſervant? Hierax and his followers are accounted hereticks, becauſe they condemned the Children that died before they had knowledge; yet brought he a ſhew of authoritie for his opinion, out of 2. Tim. 2.5. No man is crowned except he ſtrive. But I anſwere, that Chriſt in His agony did ſtrive for them, and His merit apprehended by the faith of the Parents, brings them within the compaſſe of the Covenant made to Abraham and to his ſeed, as Saint Paul argues, Rom. 4.16. Gal. 3.6, 7, 8. and 1. Cor. cited before. Epiph. Haer. 67. addes hereunto auctorities which make the caſe moſt cleere, eſpecially for the Infants of the faithfull, as that in Pſal. 145.9. His tender mercies are over all his workes: and Matth. 21.16. Out of the mouth of Babes and Sucklings haſt thou perfected thy prayſe, Matt. 19.14. Of ſuch is the Kingdome of Heaven, and argues that although the Children of Bethlehem had not knowledge of Him, for whom they ſuffered; yet can it not bee, but that they ſhould bee partakers of glory for His ſake for whom they ſuffered. Hereto you may take that in Matth. 18.14. It is not the will of your Father which is in heaven, that one of theſe little ones ſhould periſh.

3. But the Doctors ſquare moſt about them, that lived both to know and to doe both good and ill: For ſome thinke that all ſuch muſt come into judgement for all their workes, their words, and thoughts. But others ſay, that neither the Infidells, becauſe hee that beleeveth not is condemned already, Iohn 3.18. nor among the beleevers, they that are perfect ſhall come into judgement; becauſe there is nothing in them for which they ſhould be condemned (But if the infidells never heard, how could they beleeve, Rom. 10.17. and is there any among the beleevers that can ſay, his heart is cleane?) Therefore the great buſineſſe in the judgement will be (as they ſuppoſe) about them that knew God, and lived in His Religion, whoſe workes, good and bad, being examined and compared together, if the good be moe, and over-ballance the bad, the doers ſhall be juſtified unto eternall life: but if the ill deeds exceed, they ſhall be condemned to puniſhment. This ſeemes to bee the judgement of Lactantius lib. 7. cap. 20. to whom as ſyding with him, Iohn Voſſ. De extr. Iud. Pte. 1. Theſſ. 4. writes. Ierom. p. 108Auguſt. Greg. the Greate, and Iſidore of Sivil. But Lactantius hath many things concerning the worlds reſtoring, and the laſt judgement, which to many of this age would ſeeme ſtrange, which perhaps wee may ſee hereafter. Ierom and Auguſtine are by and by brought by him into the number of them that thinke that all ſinnes indifferently ſhall be brought into judgement, though not by way of enquirie or examination, yet of condemnation, as Ierom ſpeakes, impios & negatores non judicabit, ſed arguet condemnatos. And thus you ſee how the Saints already have judged the world. But let us ſee how farre it is fit to approve, or reprove their judgment.

Sect. 2 §. 2. Firſt concerning the faithfull in Chriſt, becauſe they (as I ſaid before, §. 3. num. 5.) at the houre of their death are admitted into a degree of everlaſting happineſſe, and are put in the full aſſurance of the perfection thereof, at the reſurrection of their bodies: their ſinnes are aſſuredly pardoned, and the pardon by thoſe graces is ſealed unto them. And after their ſinnes fully pardoned, to bring them againe into remembrance at the generall judgement, ſeemes too inconvenient. Therefore they ſhall be partakers of that bleſsing, which is, Iohn 5.24. never to come into judgement. And Pſal. 32. verſe 1.2. that their ſinnes ſhall be forgiven, fullie covered, and no way imputed unto them; and in this reſpect are they equall unto the Angels, becauſe their ſinnes ſhall be forgotten, as caſt into the botome of the Sea: but the good deeds which God hath wrought in them, and by them, ſhall be remembred, that they may be rewarded: and thus far wee follow the Doctors. But becauſe their judgements are otherwayes contrary to the rule which is, 1. Cor. 4.5. Iudge nothing before the time, untill the Lord come who will both bring to light the hidden things of darkneſſe, and will make manifeſt the Counſells of the hearts: Let us firſt ſee what the Scripture ſaith of the infidells whom they ſo caſt away, as that they hold them not fit to be judged: then let us looke on that which they ſpeake concerning the compariſon of good and ill workes together, for eternall life, or eternall puniſhment.

1 For the firſt, it is manifeſt by Saint Paul, that the workes of the Gentiles, whom they call infidells, ſhall come into judgement, where hee ſaith, Rom. 2. verſe 14, 15, 16. That the Gentiles doing by nature the things contained in the Law, ſhew the worke of the Law written in their hearts, their conſcience bearing witneſſe, and their thoughts accuſing or excuſing them in the day when God ſhall judge the ſecrets of men by Ieſus Chriſt. Now this foreign, this written word of the Law, is the knowledge of ſinne, Rom. 3.20. And ſeeing every man, whether Chriſtian, Iew, or Gentile, hath the knowledge of ſinne in himſelfe: therefore is every mouth ſtopped thereby, and all the world is become guilty before God, and conſequently, ſubject to judgement, as Saint Iude ſaith, verſe 14. and 15. Behold the Lord commeth to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deedes, and of all their hard ſpeeches.

2. Moreover ſeeing wee doe not put all ſinnes to be equall, as the Stoicks, but doe beleeve and know, that the Iudge of all the world will doe right, and that the greater ſinnes ſhall have the ſorer puniſhment; if all the Gentiles or infidells bee not equally ſinners, it is neceſſary that the award of their puniſhment, and ſo the execution thereof be alſo different and unequal, as it is ſaid, That every one ſhall receive the things done in his body, according to that hee hath done, whether it bee good or ill. VponUpon which ground wee may ſafely conclude againſt them of the contrary opinion, that every mans deeds, of what Nation or ſect ſoever hee bee, (except before excepted) and eſpecially the deeds of the reprobate, ſhall bee particularly examined, that the cauſe of their condemnation may appeare to be moſt juſt.

3. Thus our Lord ſpeaks of the Queene of the South, and the men of Ninive that ſhall riſe in judgement and condemne that hard-hearted generation: thus of Tyre and Sidon, that ſhould more favourably be dealt with, then thoſe p. 109wicked Cities where his glorious miracles being wrought had no power to turne them unto God. But no ſuch condemnation of the one by the other can be, but by compariſon of their workes. Therefore the workes of the Infidels muſt come into iudgement.

That which they bring for proofe, that the Heathen ſhall not be judged in His ſight, hath no ſure ground, as that in Pſalm. 1. The wicked ſhall not riſe againe in the judgement, as the greeks tranſlated foreign Lo Yakyma foreign which had beene better foreign, for the word foreign Kom, here ſignifies not onelyonly to ariſe, but to ſtand firme and ſure, as they that are riſen and ſtand upright. So the meaning is, They ſhall not ſtand or be eſtabliſhed, that is, not juſtified in the judgement. So they bring that in the third of Iohn verſe 18. He that beleeveth not, is condemned already; but that is not ſpoken of the Gentiles that never heard of Chriſt: but of ſuch Infidells as were in the Church of the Iewes that knew Chriſt to have ſuffered, and beleeved not in Him, as it is manifeſt by the 14 and 15. verſes: And theſe having the conſcience of their ſin, and refuſing the meanes of ſatisfaction to the juſtice of God, muſt be condemned in themſelues. Neither doe they ſay any thing to the contrary, who object that a long time muſt be needfull to the examination of the wicked mens deeds, words and purpoſes. For the booke of every mans conſcience ſhall be opened, and they ſhall at once be made to ſee the whole ſtory of their ſinfull life. Neither ſhall words be needfull, where the deeds are manifeſt. But what time ſoever is taken thereto (as there is a time for every thing) it will neither ſeeme long to the bleſſed, nor long enough to them that are damned. And thus I thinke it is plaine, that the workes of the Gentiles ſhall come into judgement.

4. Moreover, ſeeing the Gentiles, though they have not the Law written, yet are a law unto themſelues; And ſeeing God, the juſt rewarder of all men, renders to every man, whether Iew or Gentile, according to his deeds; to them that by continuance in well-doing, ſeeke glory and immortality, eternall life; What brazen fac't hypocrite art thou, who contrary to the commandement of God Himſelfe, Mat. 7.1, 2. and Rom. 14.4. doſt preſume to judge; yea, and that being ſo threatned, that with what judgement ye judge, ye ſhall be judged? If God be no accepter of perſons, but that in every nation he that feares God, and worketh righteouſneſſe, is accepted of Him, (for the prayers of Cornelius, Act. 10. and his almes came up for a memoriall before God, before he heard the Goſpel preached by Peter) why ſhall we preſume to judge them that are without, the judgement of whom belongs onelyonly unto God. 1. Corinthians 15.13. How ſhall any one bee able to moove the ſure foundation of God? or bee ſo bold as to breake His ſeale? The Lord knoweth who are His! I ſay not of the heathens, Pythagoras, Heraclitus, or the reſt, as Iuſtin Martyr Apol. ad Antonin. ſaid of Socrates, that he walked with God, as Abraham and Elias; yet he had this hope, that after death it ſhould be better to them that had lived well, then to the wicked, Plat. in Phaed. And certaine it is, that he died by the ſentence of the unjuſt Athenians for this, Becauſe he taught that there was one onelyonly true God, which I doubt theſe buſie cenſurers would hardly doe. But this I ſay, That ſeeing Chriſt is the propitiation for our ſinnes, and not for ours onelyonly, but for the ſinnes of the whole world. 1 Iohn 2.2. Let no man enquire how this ſatisfaction of Chriſt is made effectuall unto them, ſeeing He is found of them that ſought Him not. Eſay 65.1. Neither let the Chriſtian, that one ſheepe of an hundred, which the good Shepherd hath ſought and brought home, be ſo uncharitable as to give thoſe ninety and nine left alone in the wilderneſſe of this world, as a pr…y devoted to the roaring lyon. But ſhall we not follow our Guides? and what is more uſuall with them then Eſau the reprobate, Saul the reprobate: So Iſhmael, Pharaoh, and who they pleaſe beſide? Yea, and Solomon that glorious Type of Chriſt, in the Church reſtored, is ſomewhat doubted of. It is well that he was a Prophet, and ſo by the word of Chriſt in the Kingdome of Heaven, p. 110Luke 13.28. for the reſt you may underſtand the teachers according to their true meaning. Concerning Iſhmael and his mother Hagar, the allegory is expounded by Saint Paul, Gal. 3.22. &c. that he ſignified the Church of the Iewes, and their ſeruitude under the Ceremoniall Law, and laſtly their rejection. But yet he himſelfe held the worſhip of God as his father taught him, as it is manifeſt in Gen. 18.19. and 28.6, 7, 8, 9. And though Pharaoh were a figure of the perſecuters of the Church that were to come; though Saul were caſt out from the kingdome, becauſe the eternall kingdome was to be ſet up in Iuda, Geneſ. 49.8, 11. though Eſau was a type of the preſent apoſtaſie, yet doth it not thereupon follow, that they were damned. And although Eſau the profane, prized not his birth-right, the gift of God, as hee ought, foreign. —His glorious gift ought not to be ſet light by: nay, though it be ſaid of him, Mal. 1.3. Eſau have I hated, yet ought we not from thence to judge, that this was to eternall damnation of him and his for ever: but becauſe the promiſed ſeed was to come of Iacob, not of Eſau: becauſe not onelyonly worldly preferments, as that the poſterity of Iacob ſhould rule over the Edomites, but that the giving of the Law alſo, and the ſucceſsion of the Church was to be continued in the poſterity of Iacob, till Chriſt came; therefore, in compariſon of Iacob, Eſau, after a ſort, that is, for ſuch degrees of preeminence, might ſeeme to be hated: yet held he and his the true Religion; for both Iobab, or Iob, and his three friends, Eliphaz, Bildad, and Zophar, are all accounted Edomites, See Lam. 4.21. and the addition to the booke of Iob, in the Greeke tranſlation. Object. But they are held accurſed that ſay, that every man ſhall be ſaved by that law, or ſect, which he profeſſeth, ſeeing the Scriptures affirme, that there is no name given under heaven, by which men may be ſaved, but onelyonly the Name of Ieſus Chriſt. Article Eccleſ. 8. Anſwer. And moſt juſtly are they to be held accurſed: For it was ſhewed, even now, that there is no Law which brought not with it the knowledge of ſinne, and therefore enforceth the neceſsity of a Mediator, which wee according to the Scripture have manifeſted, in Chap. 24. to be our Lord Ieſus Chriſt, apprehended by a true faith, which is wrought in us inwardly by the Spirit of God, and outwardly by His Word read and preached; And beſide this, in the viſible Church, there is no meanes of ſalvation: But becauſe the Gentiles have not this knowledge of Chriſt, and yet whoſoever is ſaved among them, cannot be ſaved by any other meanes then by His mediation, and ſatiſfaction: therfore this being among thoſe ſecret things which belong unto God, Deut. 29.29. Wee muſt leave it unto Him, as to chooſe among them whom He will take to Himſelfe, So alſo how Hee will make the Saviour knowne unto them.

§ 3. Now concerning that ſentence which is to paſſe upon them that are to be judged by the ballancing of their workes, good and ill, as was ſhewed before, I affirme as our holy Church hath taught me out of the holy Scriptures, Art. 12. That good workes can neither put away our ſinnes, nor availe vsus any thing, for ſatisfaction for our ſinnes towards God; much leſſe merit eternall life; no nor endure the ſeverity of Gods judgement, if He ſhould examine our beſt workes: yea even our prayers are not without ſinne, according to the rule of His juſtice. And therefore to teach that we ſhall be juſtified unto everlaſting life, if our good workes ſhall be moe, and more heauy then our ill; or if our ill exceed, we ſhall be damned, is a line of hereſie, contrary to the wholeſome words of the holy Scripture: as where our Lord ſaith, Luke 17.10. When yee ſhall have done all thoſe things which are commanded you, ſay, wee are unprofitable ſervants, wee have done that which was our duty to doe. Saint Paul alſo ſaith, Rom. 3.24. Wee are juſtified freely by his grace, through the redemption that is in Chriſt Ieſus. Read further what you find to this purpoſe, to the 15. verſe of Chap. 4. Moreover, ſeeing in many things wee ſinne all, how can it be thought, that the workes of a finite creature, can any way be accepted for ſatisfaction of ſinnes againſt an infinite p. 111juſtice? I anſwer. That it doth. I, but we are commanded to worke out our ſalvation. Anſwer. This argument, with other to the like purpoſe, you may find with their anſweres, in the end of the 19. Chapter. One text of Scripture there is, 2 Cor. 5.10. which is directly to this Article of the laſt judgement. And becauſe it troubled me for a long time, and may perhaps trouble the minds of others that have as little underſtanding as my ſelfe, I will willingly helpe them, as I was holpen; The words are, We muſt all appeare before the judgement ſeat of Chriſt; that every man may receive the things done in his body, according to that he hath done, whether it be good or bad. Why bleſſed Paul (quoth I) what new Goſpel is this? Is the merit of Chriſt ſo vaniſhed, that we muſt be juſtified according to our workes? If ſo, then certainely Chriſt did die in vaine. I imparted my doubt, but found no ſatisfaction; then I remembred that this ſecond Epiſtle was as it were foreign an addition, or further explication of ſuch things as the Corinthians had enquired, and to which he had anſwered in the former, as you read, Chap: 7.1. And ſo I tooke this text, to ſtand as a propoſition for further proofe of the reſurrection; thus, The Law of juſtice requires that every man ſhould ſuffer in his body, according to that which he hath done, be it good or bad. Therefore the body ſhall riſe againe. At laſt, conferring with my reverend and learned friend, Maſter R. S. about this text, he taught me the true underſtanding thereof, with more joy to me, then if he ſhould have given me the wealth of an Alderman, or the honour of a great Lord, to wit, That the faithfull being received into everlaſting life, for the merit and ſatisfaction of Chriſt, which is made theirs by faith, and to the penny given, Mat. 20. their obedience alſo ſhall be crowned according to the difference of their workes. And thus the Saints in the reſurrection ſhall differ, as one ſtarre differeth from another in glory. And as it is in the reward of the Saints, ſo ſhall the difference be in thoſe puniſhments which ſhalbe awarded unto the wicked, as it is ſaid, Lu. 12 47, 48. The ſeruant that knew His Lords will, and prepared not himſelfe, neither did according to His will, ſhall be beaten with many ſtripes. But he that knew not, and did commit things worthy of ſtripes, ſhall be beaten with few ſtripes. And therefore thou that art called by that glorious name of a Chriſtian, ſee that thy workes be anſwerable to thy profeſsion: for it is not the bare name or profeſsion onelyonly, that ſhall availe thee any thing. Non honor eſt ſed onus, ſpecies laeſura ferentem, unleſſe thou doeſt walke according to the rule of Chriſtianity. Let every one that calleth on the Name of the Lord, depart from iniquity, otherways it will be eaſier for thoſe Pagans and Infidells, whom thou doeſt condemne, then for thee.

(b) There ſhall not be any remembrance] See the Note (a) before § 2.

(c) That confeſſed the reſurrection] Some twenty ſects of heretickes may be reckoned that denyed the reſurrection of the body, and all theſe are bound to deny the generall judgement, in that ſence as we underſtand it. But Iohn Voſſius De extr: Iud: Theſ. 1. writes out of Philaſtrius, but leaves it to your courteſie to beleeve it, That 4. ſects of hereticks did in particular deny this Article. But Philaſtrius walkes alone; for neither they that write of hereſies before him, as Irenaeus and Tertullian, nor Epiphanius in his owne time, nor Auguſtine after him, mention any ſuch thing. Concerning the Borborites and Florinians, whom he accuſes, they held nothing to infringe this Article, either directly, or by any conſequence. But Proclus, becauſe he denyed that Chriſt was come in the fleſh, denyed it in our meaning, but not abſolutely. The Manichees were indeed farre from hence; not onelyonly becauſe they ſaid, that Chriſt redeemed onelyonly the ſoules of men, but eſpecially becauſe they denyed the reſurrection of the body. How much better thought the heathen, who though they knew not the reſurrection, nor the generall judgement, as wee; yet they held a particular judgement, as it appeares by Acacus, Manos and Radamanth, and ſo joy in Elyſium, p. 112and torments in hell, as you may reade in Platoes Phaedon, in Virgil Aeneid. lib. 6. and elſewhere.

Quàm penè furvae regna Proſerpinae,

Et judicantem vidimus Aeacum? &c.

(d) Never to be reverſed.] Sibyl, toward the end of her ſecond booke, ſeemes to diſpenſe with the rigour of this ſentence, and to leane to that heatheniſh fancy of purgatory, not that of the Papiſts; but that when the damned have in hell payed thrice ſo much puniſhment as their ſinnes came to, then at the entreaty of the Saints, they ſhall bee freed from thence into Elyſium. For if you reade her verſes that goe before, and after, they will ſound ſo much.

foreign

foreign,

foreign

foreign—.

Another thing th' Eternall God unto the Saints will grant,

When they ſhall humbly pray unto His ſacred Maieſty,

To ſave men from the ſcorching flame, and endleſſe miſery.

But can a finite creature make treble ſatisfaction for an offence againſt an infinite juſtice? or if it could, can perfect juſtice require it? or can a man be more mercifull then God, or pity the creature more than He? or is His juſt doome to be diſpenſt withall? or dare any Saint undertake for one condemned, who without mercy were in the ſame condemnation? But it ſeemes ſhe ſpeakes as ſhe had learned by tradition, or (which is confeſt by moſt) that her Oracles have been corrupted; And it ſeemes that ſome men have beene of this mind, as you may ſee in Thom: Aquin: in Sent: lib. 4. Diſt: 46. q. 4. Yet if the queſtion were rightly ſtated, and examined according to reaſon, the affirmative might ſeeme more probable, than that opinion which they father upon Saint Origen, that the devills alſo ſhall be ſaved at laſt. But becauſe it is not fit in this grammar of Chriſtian Religion, to trouble the vulgar eares with paradoxes, you may perhaps find this queſtion handled in that booke which is intituled, Arithmetica ſacra. In the meane time, he ſhall further me much therein, that ſhall truely teach me the true and uttermoſt meaning of the Iubile.