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1. The Text contains some kind of exclusion of God the Father, [The Father judgeth no man:] An utter exclusion it cannot be, nor an exclusion of the Person or Essence; therefore it must be an exclusion of him in a certain respect. Now your Interpreta∣tion containeth no exclusion: For to say, [he judgeth not immediately,] is to include the Mediant, but not
to exclude God: As to say, [he judgeth not alone,] is to include an Associate, but not to exclude him∣self.
2. And were it otherwise, how will that agree with our common Doctrine, that [though God may uti mediis, yet he doth in, and by, and with them, agere immediatè in omni actione, & immediatione Vir∣tutis & suppositi?
3. But yet I never contradicted your Interpreta∣tion of the Text, as part of the Truth, but it plain∣ly seems to me to be but part; and the Reason you alledge seems to be defective. For no doubt, God could have judged the World by convenient, sensi∣ble Manifestation of his Presence, Power, Justice, &c. as he did in sentencing Adam when he had sinned.
But I think the Text means plainly, that God as mere Legislator of the Law of Works, judgeth no man, but hath given all judgment to the Son, as Redeemer and Legislator of, or Judg according to a Law of Grace, or on terms of Grace. It is not now Deus-Creator secundum foedus operum solum, sine Remedio: Sed Deus-Redemptor. I think I could give you good proofs of this Interpretation.
1. The following words (which I think you misinterpret) seem to me to confirm it [Because he is the Son of Man;] that is, Because he is the Incar∣nate Redeemer or Mediator, and so because it be∣longs to his Office; and not merely, because he hath flesh or Humane Nature.
2. If his Dominion over the dead and living, were the end of his Dying, Rising and Reviving, and so was thereby procured, then so was his power of judging (and consequently belongeth to
his Office, or to Christ as Mediator, and not merely as being Man: But the former is certain, Rom. 14. 9. therefore so is the latter.
3. If as Redeemer or Mediator, he be the right∣ful King of all men, then he shall be the Judg of all men, as Mediator or Redeemer; (For it belongeth to his Kingly Office to judge, and appoint Judges:) But the former is certain, as I could shew by mul∣titudes of Scriptures. Though quoad consensum & voluntariom subjectionem, only the Church be Christ's Kingdom; yet de Jure, he is King of all the World, ••••d he doth over-rule them, and partly rule them (for the very Law of Nature now is his Law) and that ut Deus Redemptor & misericors: They are not ruled merely per Deum Creatorem, unappeased and implacable for the breach of the first Law. They that deny this, will have a hard task to justifie all the Wicked or Pagan World at last, as not-guilty of sinning contra Deam Redemptorem, vel misericor∣dem: (For he sheweth not Mercy according to the tenor of the first Law.)
4. If he condemn men at last for not taking him as their King to Reign over them; or for not im∣proving the Talents of his Mercy, then he judgeth them ex Officio, as their rightful King: But the former is clear, Luke 19. 27. Matth. 25, &c. If any think those Texts reach but to those that have heard the Gospel; I think it reacheth as far as this, and to all that have received Talents of Mercy: But that is a subject that I may not now digress to take in.
5. The Scripture fully expresseth it, to be an act of Christ's power received by him as the Mediator, and so belonging to his Office; therefore only given him as Incarnate, or as accommodated with a Hu∣mane
Nature, Matth. 28. All power in Heaven and Earth, is given to me; therefore the power of judging the World: And this is given to him as Mediator, and on his Purchase, as the Text plain∣ly intimateth, and Rom. 14. 9. fully expresseth. Rev. 1. 18. He hath the keys of Death and Hell. There is comprehended the power of judging: And to have these keys, is undeniably belonging to his Office. But I pass over much more.
And Calvin saith, that Judicium pro Imperio ac Potestate accipit Evangelists, John 5. 22. Secundum phrasin linguae Haebraicae & nunc firmum tenem••••, quod traditum sit Christo Regnum à Patre, ut Arbi∣trio suo coelum ac terram moderetur. Nam omnia tradita sunt illi à Patre (saith Marlorate) Matth. 11. 27. & data est ei omnis potestas, Matth. 28. 18. And therefore if this be Christ's Kingdom, it must needs be his Mediatory Office.
And indeed the whole context, Vers. 23, 24, 25, 26, 27, 28, &c. shew that it is a great part of Christ's Mediatory Office that is here expressed. And on Vers. 27. saith Calvin, Iterum repetit datum sibi fuisse Imperium à Patre, ut plenam & in caelo & in terrâ rerum omnium potestatem habeat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic dignita∣tem significat: Judicium verò pro Regimine & Im∣perio accipitur. Ac si diceret, constitutum esse filium Regem à Patre, qui Mundum gubernet at{que} exerceat Patris ipsius potestatem. So also Diodate on the Text, vers. 27. [To execute Judgment;] namely, to rule and govern, vers. 22. [because he is the Son of Man;] not only in quality of true everlasting God, but also of Mediator, having taken Humane flesh upon him, Acts 17. 31. 1 Cor. 15. 28. in which Na∣ture also he is the Fathers Grand-deputy, Dan. 7. 13.
And Grotius in v. 22. Judicare Mundum Dei est, &c. sed nunc judiciariam potestatem filio dedit, Acts 17. 31. 1 Pet. 4. 5. Nempe ubi ipsum Regem consti∣tuet, Apoc. 1. 5. Nam Regum est judicare, Psal. 72. 1. &c. Et illud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recte forte accipias de his qui∣bus Evangelium praedicatum est, &c. Whether that be right or not, it seems he thought it was Christ's Mediatory official judgment that is here meant, and not only his Deputation in general. Vid. eundem in vers. 27, &c. and in Matth. 25. 32. So Pelargus in Matth. 25. 31. part. 3. expounds this Text, Christo datum esse judicium quatenus filius hominis notum est ex Joh. 5. 22. quia vero judicem universalem contra tot iniquos judices & mundi principes armatum esse oportet, &c. And Paraeus in Matth. 25. 31. Ipse enim constitutus à Deo judex vivorum & mortuorum; quia Pater omne judicium dedit filio, &c. And no doubt the Judgment there described, is by Christ as Lord-Redeemer in his Kingly Office, and not merely be∣cause his Humanity fitteth him to be the Fathers Delegate quoad executionem.