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ment in 2 Tim.

4. I. Indeed

The Holy Ghoft fpeaketh of Death in feveral notions, which makes the quick and the dead capable of feveral interpretations. Because after Death the Soul doth live, and the Body only remaineth dead; therefore * fome have *so Theophyunderstood the Souls of Men by the quick, and their Bodies by the dead lat teftifieth, : τινὲς ἢ καὶ ψυ And then the meaning will be this, that Chrift fhall come to judge immediate-amata ly upon the Refurrection, when the Souls which were preferved alive fhall be crur. Comjoined to the Bodies which were once dead; and fo Men fhall be judged entirely both in Body and Soul, for all thofe actions which the Soul committed Ifidorus Pein the Body. Now though this be a truth, That Men fhall be judged when lufiota givtheir Souls and Bodies are united; though they fhall be judged according to the first Interthose works which their Souls have acted in their Bodies; yet this is not to pretation. be acknowledged as the interpretation of this Article, for two reafons: First, To eva because it is not certain that all Men fhall die, at least a proper death, so that es, is, their Bodies shall be left any time without their Souls: Secondly, because this is not a distinction of the parts of Man, but of the perfons of Men.

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Πατέρας κεχωρισμβρίου· ἀλλ' ώασες κοινιώ όνταύθα σκάβειαν ἐποιήσαντο, ὅτω και * ἐκεῖθεν δίχτυ ήνωμέως ὑφίξασιν. Epift. 222. lib. 1.

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Again, Because the Scripture often mentioneth a death in trespasses and fins, and a living unto righteousness, others have conceived by the quick to be understood the † juft, and by the dead the unjuft: So that Chrift fhall This is the judge the quick, that is the juft, by a sentence of abfolution; and the dead, fecond Expofithat is the unjuft, by a fentence of condemnation. But though the dead be tion delivered by Ifidorus fometimes taken for finners, and the living for the righteous, though it be Pelufiota to true that Chrift fhall judge them both; yet it is not probable that in this par- fuch as are not ticular they should be taken in a figurative or metaphorical fenfe, becaufe fatified with the first, E there is no adjunct giving any fuch intimation, and because the fenfe afford-seth a fair explication: Farther yet, because the Scripture in the fame particu- Ts, T dialar naming the quick and the dead fufficiently teacheth us that it is to be elas understood of a corporeal Death, Whether we live or die, faith the Apostle, Biar opi we are the Lord's for to this end Chrift both died, and rofe, and revived, Melbolas, that he might be Lord both of the dead and living.

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τὰς αείζωον

επιδόναι αυ

τοῖς ἀτελόυτής

τὸς ἀμοιβάς,

κρῖναι τὰς νεκρωθέντας τοῖς ἀμαςλήματι καὶ τὸ δοθὲν αὐτοῖς τάλαν]ον ὡς ἐν τάφῳ τῇ ἑαυτῶν καταχώσαντας ῥαθυμίᾳ, καὶ ἀμύνασ aurys. Epift. 222. lib. 1. a Rom. 14. 9.

Thirdly, Therefore by ‡ the dead are understood all those who ever died before the time of Chrift's coming to Judgment, and by the quick fuch as fhall

This is the third Expofition of Ifidorus Pelufiota,

Εἰ ἢ καὶ ἄλλως, ὕτως, κρῖναι τότε ζῶντας καλαλειφθέντας, κ τις ἤδη πρὸ αὐτῶν κεκοιμηθέντας. Ib. Others of the Fathers give the fecond and third Explication, leaving it indifferent, and preferring neither; as S. Chryfoft. "Hros dμaglway's λέγη καὶ δικαίος, ἤτοι καὶ τὰς ἀπελθόντας καὶ τὰς ναῦ ὄντας, ὅτι πολλοὶ καλαλειφθήσον η ζώντες, Com. in 2 Tim. 4. I. Duobus autem modis accipi poteft quòd vivos & mortuos judicabit; five ut vivos intelligamus quos hic nondum mortuos, fed adhuc in ifta carne inventurus eft ejus adventus; mortuos autem qui de corpore priufquam veniat exiere, vel exituri funt: five vivos juftos, mortuos autem injuftos, quoniam jufti quoque judicabuntur. S. Auguft. in Enchirid. c. 54. Credimus etiam inde venturum convenientiffimo tempore, & judicatarum vivos & mortuos, five iftis nominibus justi & peccatores fignificentur; five quos tunc ante mortem noftram in terris inventurus eft appellati funt vivi, mortui verò qui in ejus adventu refurrecturi funt. Idem de Fide & Symb. c. 8. Inde venturus judicare vivos & mortuos. Vivos qui fuperfuerint, mortuos qui præcefferint. Poteft & fic intelligi, vivos, juftos; mortuos, injuftos: utrofque enim judicat fua cuique retribuens. Juftis dicturus eft in judicio, Venite Benedicti, &c. Siniftris quid? Ite in ignem, &c. Sic judicabuntur à Chrifto vivi & mortui. Author 1. 1. de Symb. ad Catechum. Duobus modis hæc fententia accipitur. Vivi & mortui in animo, item vivi & mortui in corpore. In corpore fecundùm priorem, judicabit vivos in anima credentes, & mortuos in anima fidem nullam habentes: fecundùm pofteriorem judicabit vivos in carne, quos præfentes invenerit ejus adventus; judicabit & mortuos in carne, quos refufcitaturus eft Deus excelfus. Author 1. 4. de Symb. ad Catechum. c. 7. But although these two Expofitions were thus indifferently propounded, yet the former ought by no means fo to be received as any way to evacuate or prejudice the latter. Quod autem dicimus in Symbolo, in adventu Domini vivos ac mortuos judicandos, non folùm juftos & peccatores fignificari, ficut Diodorus putat; fed & vivos eos qui in carne inveniendi funt credimus, qui adhuc morituri creduntur, vel immutandi funt, ut alii volunt, ut fufcitati continuò, vel reformati, cum antè mortuis judicentur. Gennadius de Dogmat. Eccl. c. 8.

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be then alive: So that the quick and the dead, literally taken, are confidered in relation to the time of Christ's coming; at which time there shall be a Generation living upon the face of the Earth, and before which time all the Generations paffed fince the Creation of the World shall be numbred among the *This is the dead. And this undoubtedly is the proper and * literal sense of the Article, clear Interpre- That Chrift fhall come to judge, not only thofe which fhall be alive upon tation of The- Earth at his appearing, but also all fuch as have lived and died before. None out the leaft fhall be then judged while they are dead : whosoever stand before the mention of Judgment-feat shall appear alive; but those which never died, shall be judged as they were alive; those that were dead before, that they may be judged, Nexgx Twy elfhall rife to Life. He shall judge therefore the quick, that is thofe which Kueix-shall be † then alive when he cometh; and he fhall judge the dead, that is those which at the fame time fhall be raised from the dead.

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κεν, ἐπειδὰν καὶ ૪૪; vt×Ç૪૬ ૦૮– νίσησι καὶ εἰς τὸ κριτήριον ἄγει, καὶ τὰς κ τ τ (τελείας και τὸν γυρισκομβρίας ἐνδύων. * ἀφθαρσίαν ἀπαιτεῖ τὰς ἐυθείας. Πάντες γάρ, φησιν, & κοιμηθησόμεθα, πάντες ἢ ἀλλα ησόμεθα. Com. in 2 Tim. 4. I. Vivi agnofcuntur qui in corpore erunt in adventu Domini, mortui qui ex hac luce migraverunt. Author Exp. Symb. fub nomine S. Chryf. †This is cleared by the

Author of the Sueftions and Anfwers under the Name of Juftin Martyr, Εἰ τὸ δ' αναςάσεως δῶρον πᾶσι τοῖς θανᾶσιν ὁ Θεός διδόναι υπέχετο, καὶ πάντες ἐκ ν τάφων αναπάντες των κριτή παρέστως μέλλεσι, πῶς πληρωθέσει τις κρίνειν νεκρές κα ζῶντας ἳ κύριον; πῶς ἢ νεκροι κριθῆναι δυνήσον), ὧν τὰ μὲ σώματα εν μνήμασιν ἔῤῥιπ, απ 5 ψυχαί το σωμάτων κεχαρισμείας εἰσίν; Refp. Οὐ πάντες, φησί, κοιμηθησόμεθα· κρινεῖ ἐν ζῶντας μέρος της τότε ζώντας, νεκρός 5, τὰς ἀνις αρθρες κ τ νεκρῶν, Quaft. 109.

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The only doubt remaining in this Interpretation is, Whether those that fhall be found alive when our Saviour cometh, fhall ftill fo continue till they come to Judgment; or upon his firft appearance they fhall die, and after death revive, and fo together with all thofe which rife out of their Graves, appear before the Judgment-feat. The confideration of our Mortality, and the cause thereof, (that it is appointed for all men once to die, in that death bath paffed upon all) might perfuade us that the laft Generation of Mankind should Omnium e- taste of Death as well as all the reft that went before it; and therefore it hath キ nim homi- been thought, efpecially of late, that those whom Chrift at his coming finds furrectio. Si alive, fhall immediately die; and after a fudden and univerfal Expiration, omnium erit, fhall be restored to Life again, and joined with the reft whom the Graves ergo omnes fhall render, that all may be partakers of the Refurrection.

num erit re

moriuntur, ut

mors ab Adam ducta omnibus Filiis ejus dominetur, & maneat illud privilegium in Domino, Non dabis fanétum tuum videre corruptionem, Hanc rationem maximâ Patrum turbà tradente fufcepimus. Gennadius, de Eccl. Dogmat. cap. 7.

16, 17.

But the Apostle's defcription of the last Day mentioneth no fuch kind of 1 Thef. 4. 15, Death, yea rather excludeth it. For we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord bimfelf fhall defcend from heaven with a fhout, with the voice of the Archangel and the trump of God, and the dead in Chrift shall rise first; then we which are alive and remain, fhall be caught up together with them in the clouds to meet the Lord in the air, and fo fhall we be ever with the Lord. In which words, they which remain unto the coming of the Lord, are not faid to die or to rife from the dead, but are distinguished from thofe which are This is the afleep and rife firft; yea, being alive, are caught up together with them, Obfervation of having not tasted Death.

Epiphanius,

who from thefe Words proves as much: For having repeated the Text, he thus infers, 'ATÒ Car ixásns λέξεως ἐςὶν ἰδεῖν τὰ ἐπίχειρα. Ααιρῶν ἡ ὁ ἁγιο Απόςολον ἢ δύο τρόπων τὸ εἶδεν εἰς μίαν ἐλπίδα (μήκη, ἀπὸ τῶν ἡμεῖς αρπα[ησόμεθα ἐν νεφέλαις εἰς (ωάντησιν αυτό ἵνα δείξη όντως τᾶτο τὸ

όπω τέθνηκε. Haref. 65. 5. 70.

1 Cor. 15. 51.

The fame is farther confirmed by the fame Apoftle, faying, Behold I fhew you a mystery, we shall not all fleep, but we shall all be changed. Which being added to the former, putteth this Doctrine out of question: For the living which remain at the coming of Chrift are opposed to them which are afleep, and the oppofition confifts in this, that they shall not fleep; which fleep is not oppofed to a long death, but to death it felf, as it followeth, the dead Jhall be

raised

mus, domici

raifed incorruptible, and we (which fhall not fleep) shall be changed; fo* Nam & in * that their Mutation fhall be unto them as a Refurrection. And the CollaAnd the Colla-hoc ingemifcition of these two Scriptures maketh up this Conclufion fo manifeftly, that Ilium noftrum conceive no Man had ever doubted or questioned the Truth of it, had they quod de calo not first differed in the † reading of the Text.

eft fuperindui defiderantes, fiquidem exu

ti & non nudi inveniamur; id eft, antè voluimus fuperinduere virtutem cœleftem æternitatis, quàm carne exuamur. Hujus enim gratiæ privilegium illos manet, qui ab adventu Domini deprehendentur in carne, & propter duritias temporum Antichrifti merebuntur compendio mortis per demutationem expunctæ concurrere cum refurgentibus, ficut Theffalonicenfibus fcribit. Tert. de Ref. Carn. c. 41. Sancti qui die confummationis atque judicii in corporibus reperiendi funt, cum aliis fanctis qui ex mortuis refurrecturi funt, rapientur in nubibus obviam Chrifto in aere, & non guftabunt mortem; eruntque, femper cum Domino, graviflimâ mortis neceflitate calcatâ, undé ait Apoftolus, Omnes quidem non dormiemus, omnes autem immutabimur. Theod. Heracleotes Com. ad loc. apud S. Hieron. Ep. 152. Apollinarius hicèt aliis verbis eadem quæ Theodorus afferuit; quofdam non effe morituros, fed de præfenti vita rapiendos in futuram, ut mutatis glorificatifque corporibus fint cum Chrifto. S. Hieron. ib. 10 5 xeyd Tró isw⋅ & wavles ji dndavýμela, πάν]ες ἢ ἀλλα[ησόμεθα, καὶ οἱ μὴ Σπιθνήσκοντες· θνητοί δ κακείνοι. Μὴ τοίνω ἐπειδὰν δπιθνήσκεις διὰ τῦτο δείσης, φησὶν, ὡς ἐκ ἀνασησόμθρο. Εἰσὶ γδ τίνες οἱ καὶ τότο διαφεύξον, καὶ ὅμως ἐκ ἀρκεῖ τότο αὐτοῖς εἰς τὰ ἀνάςασιν ἐκείνω, ἀλλὰ δὲ καὶ ἐκεῖνα τὰ σώματα τὰ μὴ Σποθνήσκοντα αλλαγώαι, καὶ εἰς ἀφθαρσίαν μεταπεσεν. S. Chryf. ad loc. So s. Hierome fpeaking of that place, I Theff. 4. Hoc ex ipfius loci continentiâ fciri poteft, quòd Sancti qui in adventu Salvatoris fuerint deprehenfi in corpore, in iifdem corporibus occurrant ei, ita tamen ut inglorium & corruptivum & mortale gloriâ & incorruptione & immortalitate mutetur: ut qualia corpora mortuorum furrectura funt, in talem fubftantiam etiam vivorum corpora transformentur. S. Hier. Ep. 148. ad Marcell. And S. Auftin, in relation to the fame place, Revera quantùm ad verba beati Apoftoli pertinet, videtur afferere quofdam in fine fæculi, adveniente Domino, cùm futura eft refurrectio mortuorum, non effe morituros, fed vivos repertos in illam immortalitatem quæ Sanctis etiam cæteris datur, repentè mutandos & fimul cum illis rapiendos, ficut dicit, in nubibus. Nec aliquid aliud mihi vifum eft quoties de his verbis volui cogitare. S. Aug. ad tertiam Quaft. Dulcitii. Thefe and others of the Ancients have clearly delivered this Truth,. fo that Gennadius, notwithstanding his maxima Patrum turba for the contrary, did well confefs, Verùm quia funt & alii æque Catholici & eruditi viri, qui credunt animâ in corpore manente immutandos ad incorruptionem & immortalitatem eos qui in adventu Domini vivi inveniendi funt; & hoc eis reputari pro refurrectione ex mortuis, quòd mortalitatem præfentis vitæ immutatione deponant, non morte. Quolibet quis acquiefcat modo, non eft hæreticus, nifi ex contentione hæreticus fiat. De Eccl. Dogm. c. 7. †There have been observed three feveral Readings of that place, I Cor. 15. 51. one of the Latin, two of the Greek. Illud autem breviter in fine commoneo; hoc, quod in Latinis codicibus legitur, Omnes quidem refurgemus, non omnes autem immutabimur; in Græcis voluminibus non haberi, fed vel Omnes dormiemus, non autem omnes immutabimur; vel, Non omnes dormiemus, omnes autem immutabimur. S. Hieron. Ep. 152. But there was not one of these three only in the Latin Copies, that is the first ; but one which was in the Greek, was alfo in the Latin, that is the fecond. For both thefe S. Auftin takes notice of. Nam & illud quod in plerifque codicibus legitur, Omnes refurgemus, unde fieri poterit, nifi omnes moriamur? Refurrectio, quippe, nifi mors præcefferit, nulla eft. Et quod nonnulli codices habent, Omnes dormiemus, multò faciliùs & apertiùs id cogit intelligi. Ad 3 Quaft. Dulcit. Sed aliud rurfus occurrit quod idem dicit Apoftolus cùm de refurrectione corporum ad Corinthios loqueretur. Omnes refurgemus, vel, ficut alii codices habent, Omnes dormiemus. Idem de Civit. Dei, l. 20. c. 20. Two Readings thereof were anciently in the Latin, two in the Greek; one of the Greek in the Latin, and no more. First then that Reading, Omnes quidem refurgemus, &c, which is at this day in the vulgar Latin, was by the Teftimony of St. Jerome and St. Aultin the ordinary Reading in their Times, and is also used by Tertullian, Horum demutationem ad Corinthios dedit dicens, Omnes quidem refurgemus, non autem omnes demutabi mur. De Refur. Carn. c. 42. And although St. Jerome teftifieth that it was not to be found in the Greek Copies, yet to the fame purpore it is among the Varia Lectiones March. Velef. Πάντες αναβιώσομαι, ἀλλὰ & πάντες ἀπαλλαγησόμεθα. And in Codice Claromontano, the Greek is erased in this place, but the Latin left is, Omnes quidem refurgemus. As for the fecond Reading, Omnes dormiemus, c. this was anciently in the Latin Copies, according to S. Auftin; and alfo in the Greek, according to S. Jerome. Didymus did fo read it, and contended for that Reading, Scio quòd in nonnullis codicibus fcript um fit, Non quidem omnes dormiemus, omnes autem immutabimur; Sed confiderandum eft an ei quod præmiffum eft, omnes immutabimur, poffit convenire quod fequitur, Mortui furgent incorrupti, & nos immutabi mur, Si enim omnes immutabuntur, & hoc commune cum cæteris eft, fuperfluum fuit dicere, & nos immutabimur. Quamobrem ita legendum eft, Omnes quidem dormiemus, non autem omnes immutabimur. Apud S. Hieron. Ep. 152. Indeed Acacius Bishop of Cæfarea doth not only acknowledge this Reading, but faith it was in moft Copies. Dicamus primùm de eo, quod magis in plurimis codicibus invenitur. Ecce myfterium dico vobis, Omnes quidem dormiemus, non omnes autem immutabimur. The Alexandrian MS. may confirm this Lection, which reads it thus. Oi wales && xos8 peningóμela, & warles z úrralnoóμeda, for the firft & is not written in the Line, but above it.. And the Ethiopick Verfion to the fame purpose, Omnes nos moriemur, fed non omnes nos immutabimur. The third Reading, Non omnes dormiemus, &c. though it were not anciently in the Latin, yet it was frequently found in the Greek Copies. Acacius teftifieth thus much, Tranfeamus ad fecundam lectionem, quæ ita fertur in plerifque codicibus, Non quidem omnes dormiemus, omnes autem immutabimur. apud Hier. ib. It was fo anciently read in the Time of Origen, as appeareth by the Fragment taken by S. Jerome out of his 'Enixd upon the first Epiftle to the Theffalonians (which he mentioneth himself in his fecond Book against Celfus) and by his words in the fifth against Celfas, & abovμstá TIC nesas λελέχθαι τα της Αποςόλῳ, τῇ Ἰησᾶ τὸ, & πάντες κοιμηθησόμεθα, πάνες ἢ άλλα [ησόμεθα. The fame is acknowledged by Theodorus Heracleotes, Apollinarius, Didymus, S. Chryfoftome, Theodoret, Theophylact, and OEcumenius. The fame is confirmed by the ancient Syriack Tranflation: as also by the Arabick. Being then of the three Readings but two were anciently found in the Greek Copies, Quæritis quo fenfu dictum fit, & quo modo in prima ad Cor. Epiftolâ Pauli fit legendum, Omnes quidem dormiemus, non autem omnes immutabimur; an juxta quædam exemplaria, Non omnes dormiemus, omnes autem immutabimur; utrumque enim in Græcis codicibus invenitur. S. Hieron. ib. But of those two but one is now to be found, and the Greek Fathers fucceffively have acknowledged no other, being that which is left agrees with the most ancient Translations, we have no Reason to doubt or question it.

Wherefore being the place to the Theffalonians fufficiently proves it of it felf, being that to the Corinthians, as we read it, invincibly confirmeth the fame truth, I conclude that the living, when Chrift fhall come, are properly

diftin

diftinguished from all those which die before his coming; because Death it felf hath paffed upon the one, and only a change different from Death fhall pafs upon the other; and fo conceive that Chrift is called the Lord and Judge of the quick and dead, in reference at least to this Expreffion of the Creed. For although it be true of the living of any age to fay that Chrift is Lord and Judge of them and of the dead, yet in the next age they are not the living but the dead which Chrift thall come to judge, and confequently no 'one Generation but the lasft can be the quick which he fhall judge. As therefore to well obferved the interpretation of this * Article I take that diftinction to be necessary. by S. Auftin: That in the end of the World all the Generations dead fhall be revived, and illis verbis A- the prefent Generation living fo continued, and Chrift fhall gather them all poftoli nullus to his Tribunal-feat, and fo fhall truly come to judge both the quick and alius fenfus » the dead.

*This was

Si autem in

poterit repe

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riri, & hoc eum intelligi voluiffe, clarum erit, quod videntur ipfa verba clamare; id eft, quòd futuri funt in fine feculi, & fecundo adventu Domini, qui non expolientur corpore, fed fuperinduantur immortalite, ut abforbeatur mortale à vita: huic fententiæ proculdubiò conveniet quod in Regula Fidei confitemur, venturum Dominum, judicaturum vivos & mortuos, ut non hic intelligamus, vivos juftos, mortuos autem injuftos, quamvis judicandi fint & jufti & injufti, fed vivos, quos nondum exiiffe, mortuos autem, quos jam exiiffe de corporibus adventus ejus inveniet. Ad 3 Quaft. Dulcitii. And Origen long before did make the fame Expofition of thefe Words, That he might be Lord both of the dead and living. Rom. 14. 9. "Ορα γδ εν τέτοις ὅτι ἀπέθανεν Ιησες, ἵνα νεκρῶν κυριεύσῃ, καὶ ἀνέσῃ ἵνα μὴ μόνον νεκρῶν ἀλλὰ καὶ ζώντων κυριεύσῃ. Καὶ οἶδέ γε ὁ ̓ΑπόςολΘ νεκρὸς μὲ ὧν κυριος ὁ Χρισός, τὰς ἔτω κατειλε μέρες ἐν τῇ προς Κατ ρινθίας προτέρα (αλπίσε γδ, καὶ οἱ νεκροὶ ἐδε θήσον) άφθαρτοι, ζώντας 5 αὐτὸς καὶ τὰς ἀλλα ητορίας, ἑτέρας ὄντας ἢ ἐγερθησο μύλων νεκρών. Εχει 3 καὶ πει τάτων ἡ λέξις ὅτως, Καὶ ἡμεῖς ἄλλα ητόμεθα ἐξῆς εἰρημθύη τω, Οι νεκροι ἐγερθήσον) πρῶτον. ̓Αλλὰ καὶ ἐν τῇ πρὸς Θεσσαλονικεῖς προτέρᾳ ἐν ἐτέραις λέξεσι τ' αὐτῷ διαφορὰν παρατάς φησιν, ἄλλες μὲ εἶναι τὰς κοιμωμύρες άλλες 3 Te's Carles λélar, c. 1. 2. contra Celfum. Which Expofition is far more proper than that of Methodius, Ef duzáv καὶ ἐπὶ ν σωμάτων προληπτέον, ζώντων τ τ ψυχῶν, καθὸ ἀθάνατοι, νεκρῶν ἢ 7 (ωμάτων. Phot. in Biblio. Cod. 234. Ruffinus, Quid autem dicitur judicare vivos & mortuos, nifi quòd alii vivi, alii mortui ad judicium veniant? fed animæ fimul judicabuntur & corpora, in quibus vivos animas, corpora mortuos nominavit. Expof. in Symb.

wei

And

To believe an univerfal Judgment to come is neceffary: First, to prevent the dangerous doubts arifing against the ruling of the World by the Providence of God; that old Rock of offence upon which fo many Souls have fuffered Pfal. 73. 2. Shipwrack. That which made the Prophet David confefs, his feet were al moft gone, his steps had well nigh flipt, had hurried multitudes of Men to eternal Perdition. The confpicuous profperity of the wicked, and apparent miseries of the righteous; the frequent perfecution of virtue, and eminent rewards of vice; the sweet and quiet departures often attending upon the most diffolute, and horrid tortures putting a period to the most religious Lives, have raised a strong temptation of doubt and miftruft, whether there be a God that judgeth the earth. Nor is there any thing in this Life confidered alone, which can give the leaft rational fatisfaction in this temptation. Except there be a Life to come after fuch a Death as we daily fee, except in that Life there be rewards and punishments otherwife difpenfed than here they are, how can we ground any acknowledgment of an over-ruling Juftice. That therefore we may be affured that God who fitteth in Heaven ruleth over all the earth, that a divine and moft holy Providence, difpofeth and dispenseth all things here below; it is abfolutely neceffary to believe and profefs, that a juft and exact retribution is deferred, that a due and proportionable difpenfa tion of Rewards and Punishments is reserved to another World; and confequently that there is an univerfal Judgment to come.

Secondly, It is neceffary to believe a Judgment to come, thereby effectually to provoke our felves to the breaking off our Sins by repentance, to the regulating our future actions by the word of God, and to the keeping a confcience void of offence toward God and toward Man. Such is the Tweetnefs of our Sins, fuch the connaturalnefs of our Corruptions, fo great our confidence of impunity here, that except we looked for an account hereafter, it were unreasonable to expect that any Man fhould forfake his delights, renounce his complacencies, and by a fevere repentance create a bitterness to his own Soul. But being once perfuaded of a Judgment, and

withal poffeffed with a sense of our Sins, who will not tremble with Felix? who will not flee from the wrath to come? what muft the hardness be of that impenitent heart which treafureth up unto it felf wrath against the day of wrath and revelation of the righteous judgment of God? We are Rom. z. naturally inclined to follow the bent of our own Wills, and the inclination of our own Hearts: all external Rules and Prescriptions are burthenfome to us; and did we not look to give an account, we had no reason to fatisfie any other Defires than our own: especially the dictates of the Word of God are fo preffing and exact, that were there nothing but a commanding Power, there could be no expectation of Obedience. It is neceffary then that we should believe that an account must be given of all our actions; and not only fo, but that this account will be exacted according to the rule of God's revealed Will, that God fhall judge the Secrets of men by Jefus Chrift, accor- Rom. z. 16. ding to the Gospel. There is in every Man not only a Power to reflect, but a neceffary Reflection upon his Actions; not only a voluntary Remembrance, but also an irresistible Judgment of his own Converfation. Now if there were no other Judge befide our own Souls, we fhould be regardless of our own Sentence, and wholly unconcerned in our own Condemnations. But if we were perfuaded that thefe Reflections of Confcience are to be fo many Witnesses before the Tribunal of Heaven, and that we are to carry in our own Hearts a Testimony either to abfolve or condemn us, we must infallibly watch over that unquiet Inmate, and endeavour above all things for a good Confcience. For feeing that all things fhall be diffolved, what manner of 2 Pet. 3. 11. perfons ought we to be in all holy converfation and godliness, looking for and baftning unto the coming of the day of God. Reafon it felf will tell us thus much; but if that do not, or if we will not hearken to our own Voice; the grace of God that bringeth_falvation teacheth us, That deny- Tit. 2. 11,12) ing ungodliness and worldly lufts, we should live foberly, righteously, and 13. godly in this prefent world, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jefus Chrift.

Thirdly, 'Tis neceffary to profefs Faith in Chrift as Judge of the Quick and the Dead, for the ftrengthening our Hope, for the augmenting our Comfort, for the establishing our Affurance of eternal Life. If we look upon the Judgment to come only as revealing our Secrets, as difcerning our Actions, as fentencing our Perfons according to the Works done in the Flesh, there is not one of us can expect Life from that Tribunal, or Happiness at the last Day. We must confefs that we have all finned, and that there is not any Sin which we have committed but deferves the Sentence of Death; we must acknowledge that the best of our Actions bear no proportion to Eternity, and can challenge no degree of that Weight of Glory; and therefore in a Judgment, as fuch, there can be nothing but a fearful expectation of eternal Mifery, and an abfolute defpair of everlasting Happiness. It is necessary therefore that we fhould believe that Chrift fhall fit upon the Throne, that our Redeemer fhall be our Judge, that we fhall receive our Sentence not according to the Rigour of the Law, but the Mildnefs and Mercies of the Gofpel; and then we may look upon not only the Precepts but also the Promises of God; whatsoever Sentence in the facred Scripture fpeaketh any thing of Hope; whatsoever Text adminiftreth any Comfort, whatsoever Argument drawn from thence can breed in us any Affurance, we may confidenty make use of them all in reference to the Judgment to come; because by that Gofpel which contains them all we fhall be judged. If we confider whole Gospel it is, and who fhall judge us by it, we are the members of his body; Ephef. §. 30. of his flesh, and of his bones; for which cause he is not afhamed to call us Heb. 2. 11. brethren. As one of our brethren he hath redeemed us, he hath laid down Lev. 25. 48. his Life as a Ranfom for us. He is our High-priest who made an Atonement

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