here the expression seems not to refer to the general judgment, since only the tribes of Israel are mentioned. Ever since his ascension to heaven, too, our Lord has already sat on the throne of his glory at the right hand of the Father; and the time of his taking possession of the kingdom and pouring out the Spirit, is justly styled "the regeneration," as it is the beginning of a new age in which "new heavens and a new earth are created," and "all things are made new." Nor is it necessary to take the word judge in the most strict and proper sense; for by the figure termed metalepsis, it has often the same meaning with govern; because governors are generally occupied in the administration of justice: and hence, as Grotius has learnedly observed, a government is called Medinah* by the Hebrews. The meaning, therefore, is, ye shall possess the honour next to me who am King. There is an allusion to the ancient state of the kingdom of Israel, in which the chiefs of the tribes were nearest in dignity to the royal majesty, and in public assemblies sat in chairs of state hard by the throne; whilst the first places were allotted to the princes of Judah and Joseph; to which Zebedee's wife very probably alluded, when she solicited those places for her sons. Compare the parallel passage in Luke, where another circumstance is added, namely, that they are to sit at the royal tablea privilege which was usually reserved for the most distinguished nobles. The dignity of the Apostles, therefore, as surpassing all other Israelites, both in the The noun (Medinah) is derived from the verb 17 (dun) to judge, and is often employed to signify a government or province, as in Est. iv. 3. 1 Kings xx. 14. T. e Is. lxv. 17. Chap. xxii. 30. d 2 Cor. v. 17. kingdom of grace and in the kingdom of glory, is here figuratively described. See Moulin, * and Hammond, who have many learned observations to this effect. If you are disposed, however, to urge the proper sense of the term judge, I will not deny that the expression denotes the powerful efficacy of the apostolical ministry, for the full conviction of the unbelieving and refractory. For as, according to the doctrine of the Apostles preached in the name of Christ, judgment was executed on the rebellious nation of the Jews, which seems here to be intended; so, according to the same Gospel, all mankind shall be judged at the last day. 8 48 XXI. Let us now pass on to the second head, which relates to THOSE THAT ARE TO BE JUDGED. Here both persons and works must be considered. The persons are rational creatures, Angels and Men. Some of the Angels being good and others of them bad, it is inquired with regard to the former, whether or not they are to be judged at the last day. Now, I dare not affirm that they are to be judged. 1. This is nowhere taught in Scripture. 2. They are every where represented as the attendants and servants of the Judge. 3. They are already judged, and confirmed in a state of consummate blessedness; which, with respect to themselves, seems incapable of increase; except in so far as they shall behold the glory of God more illustriously displayed in the works of glory, than it had previously been in the works of nature or of grace. Vat. Lib. ii. cap. 5. + Dissert. iii. quæ est de omnibus Evangelii periochis. cap. 2. Comp. Rev. iv. 4. Comp. John xii. 48. Rom. ii. 16. 48 See NOTE XLVIII. XXII. As to bad Angels, it is evident from Scripture that they will be judged. Having been cast down from heaven for their rebellion, and shut up in hell as in a prison, they are even now "reserved in everlasting "chains of darkness." These chains may be fitly understood to denote, not only the power of an angry God, by which they are kept bound so that they cannot escape his wrath; but also the wretched necessity they are under of acting wickedly, arising from their vehement love of falsehood and unrighteousness, and from their invincible hatred of God and man; to which is added, their continual horror of conscience, trembling at the scourge of God. The chains are called everlasting, because wherever they are, they miserably press them at all times and on every side, and because they will last till the day of final judgment, not to be taken away in that day, but rendered still more intolerable. They are denominated chains of darkness, because there is no light in them-not the smallest spark of probity or happiness. But whereas they still continue to set no bound or measure to their crimes, they will at last be summoned to the tremendous tribunal of a rigorous Judge, and doomed to suffer a most righteous punishment. And after sentence is pronounced, they shall be constantly confined to hell, from which, by the singular forbearance of God, they are now suffered to escape for a time; and, deprived of that frantic pleasure which they derive from injuring the saints, and from creating disorder amongst the works of God, they shall, without intermission, through eternity, experience and most acutely feel the incredible severity of the Divine wrath. They are not ignorant that this awaits them; h2 Pet. ii. 4. Jude 6. i James ii. 19. 66 and hence that complaint: "What have we to do with thee, Jesus thou Son of God; Art thou come hither "to torment us before the time?" Consider also what we read in the Apocalypse: "And the Devil that de"ceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, "and shall be tormented day and night for ever and 66 66 66 XXIII. Beside angels, men, even all men, are to be judged. This appears, 1. From the note of universality. "We must all appear before the judgmentseat of Christ." 2. From the use of collective nouns -"all the earth,"m" the world."n 3. From the distribution of mankind into particular classes. God shall judge "the righteous and the wicked," "the "small and great," "the quick and the dead." XXIV. The things respecting which they shall be judged are, in general, all the actions of all. DEEDS -WORDS;t" idle words," that is, words utterly unprofitable, having no tendency to promote either the glory of God or the edification of our neighbour; as well as "hard speeches," that is, arrogant and severe expressions, whether against God, or against our neighbour. Finally,-THOUGHTS." xxv. Some think proper here to inquire, whether the sins of the godly, who shall inherit eternal life, are to be published in the judgment, as well as the sins of the wicked. But truly it is easier for us to propose than to decide this question. Plausible arguments are not wanting on each side. On the affirmative, the following proofs are adduced. 1st, The expressions of Scripture to which we have just referred are general, extending to all the works of all men. 2dly, The justice of the Judge seems to require the examination of all circumstances relating to the cause-of those that make against them, no less than of such as tend to their advantage. 3dly, The memory of the sins of the godly is perpetuated in the records of the Sacred Volume: why may they not also be mentioned again in the last judgment? 4thly, Let it be considered in particular, that the publication of their sins will tend the more abundantly to celebrate the mercy of God and the merits of Christ, to the virtue of which it is owing that persons who were polluted with the stain of crimes so numerous and so great, are not merely admitted to favour, but also made partakers of the kingdom. 5thly, Nor will this tend to the disgrace of the godly, who • cheerfully ascribe their salvation to the Divine mercy, and esteem nothing glorious to themselves, which is separated from the glory of God, in which all their ambition is entirely absorbed. 6thly, As this opinion, in fine, powerfully stimulates to piety, and deters from sin; so the contrary seems, at least indirectly, to afford encouragement to carnal security. XXVI. The other side of the question, however, is not unsupported by arguments. The following things make for it. 1st, The account of the judicial procedure in Matth. xxv. where no mention is made of the |