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Thirdly, It is not only necessary in matters of bare faith, and notions of belief, but in respect of the active and operative reliance upon the promises of God. This was the particular confidence of Abraham the Father of the faithful, who ftaggered not at the promise of God through unbelief, but was Atrong in faith, giving glory to God, and being perfuaded that what he had 25. promised he was able also to perform. The promises of God are therefore *firm and sure, because he is both willing and able to perform them. We * Ni doubt or distrust the promises of Men, either because we may fear they in- Promiflis Dei
falfitas, quia tend not to do what they have promised, or cannot do what they intend: In nulla enim fathe first, we may suspect them, because they are subject to iniquity ; in the ciendis diffic
cultas aut ima · fecond, because they are liable to infirmity. But being God is of infinite polibilitas.
fanctity, he cannot intend by breaking his promises to deceive us : There- Fulgent. I. 1. fore if he be also of infinite power, he must be able to perform what he in- Ad Monim. tended, and consequently we can have no reason to distrust his promises. From whence every good Christian may say with the Apostle, I know whom 2 Tim. I. 12. I have believed, and I am perfuaded that he is able to keep that which I have committed unto him against that day. I am assured that if I be a sheep, and hear my Saviour's voice, the powers of darkness and the gates of hell can never prevail against me ; for it was the voice of the Son of God, My John 10. 20. Father which gave them me is greater than all; and no man is able to pluck them out of my Father's hand.
Lastly, The belief of God's omnipotency is necessary to give Life to our devotions. We ask those things from Heaven which none but God can give, and many of them such, as if God himself were not Almighty, he could not effect. And therefore in that form of prayer which Chris hath taught us, we conclude all our petitions unto the Father with that acknowledgment, For thine is the kingdom, the power and the glory. Nor can there be a Mat. 6.13: greater encouragement in the midit of all our Temptations, than that we are invited to call upon him in the day of trouble, who is able to do exceed- Eph. 3. 20. ing abundantly above all that we ask or think, according to the power that worketh in us.
After this explication of our Saviour's session, we may conclude what every Christian ought, and may be supposed to intend, when he maketh profession to believe that Christ is set on the right hand of God, the Father
Almighty. For thereby he is conceived to declare thus much : I assent unto this as a most infallible and necessary truth, that Jesus Christ ascending into the highest Heavens, after all the troubles and sufferings endured here for our redemption, did rest in everlasting happiness; he which úpon earth had not a place to lay his head, did take up a perpetual habitation there, and liť down upon the throne of God, as a Judge, and as a King, according to his office of Mediator, unto the end of the World ; according to that which he 'merited by his Mediatorship, to all 'eternity; which hand of God the Father Almighty signifieth an omnipotent power, able to do all things without any limitation, so they involve not a contradiction, either in themselves or in relation to his perfections. And thus I believe in Jesus Chrift who sitteth at the right hand of God the Father Almighty..
ARTICLE VII. * or from From *thence he thall come to judge the Quick and whence; the Latines rome
the Dead. times inde, Sometimes un
HIS Article containeth in it four particular consideracions, and de. And the Greek is Osv,
no more ; First, Thar Christ, who is gone from us, Mall come unde, both in
again. Secondly, That the place from whence he shall then the ancient MS. in Sir
come, is the highest Heaven, to which he first afcended, for from Robert Cot
thence he shall come. Thirdly, That the end for which he shall ton's Library, .
'come, and the action which he shall perform when he cometh, ist Creed of Mar- for from thence he shall come to judge. Fourthly, That the object of that action,
erfons whom he shall judge, are all Men, whether dead before, or then erőlev excépiwwev, in the alive ; for from thence he shall come to judge the quick and the dead. latter MS. in Bennet College Library. Others neither Dev, nor izcībay, but w as as Justin Martyr, 'Huetãs izélyes jelfos Xerson you Osó σωρωθέντα και ανασάνια, και ανεληλυθότα ας τες έρανες, και πάλιν ο Δαβυησόμλνoν κριτώ πάντων απλώς ανθρώπων μέχρις αυTð 'Addis. Dial. cum Tryphone. Others without inde or unde, only venturus, as the Nicene Creed, iszópoluos režvar, others maar ég xóufvor or one wens, and Fortunatus leaving out inde venturus, hath only judicaturus vivos & mortuos.
For the illustration of the first Particular, two things will be necessary, and no more; First, To fhew that the promised Mesias was to come again after he once was come: Secondly, To declare how our Jefus (whom we have already proved once to have come as the true Messias) did promise and assure us of a second coming.
That the Messias was to come again, was not only certainly, but copiously foretold ; the Scriptures did often assure us of a fecond Advent. As often as we read of his griefs and humility, fo often we are admonished of his coming to suffer : As often as we hear of his power and glory, so often we are assured of his coming to judge. We must not fansie with the Jews, a double Mefias, one the Son of Jofeph, the other of David; one of the Tribe of Ephraim, the other of Judah ; but we must take that for a certain Truth, which they have made an occasion of their error ; that the Messias is twice to come, once in all humility, to suffer and die,
as they conceived of their Son of Jofeph; and again in glory, to govern Jude 14. and judge, as they expect the Son of David. Particularly, Enoch the
seventh from Adam prophesied of his Advent, saying, Behold the Lord co
meth with ten thousand of his Angels. And more particularly Daniel faw Dan. 7. 13, the representation of his judiciary power and glory ; 'I saw in the night visi14. ons, and behold, one like the son of man, came with the clouds of heaven,
and came to the ancient of days, and they brought him before him. And * R. Saadias there was given him dominion and glory, aud a kingdom that all people, Gaon ad lo-, nations and languages Mould serve him: his dominion is an everlasting cum,
mwN) dominion which Mall not pass away, and his kingdom that which shall
27 not be destroyed. This Son of man the * Jews themselves confefs to be the "TONI : 1995 av 1998In Bereshit Rabba, Speaking of the Genealogy concluding (1 Chron. 3. 34.) with Anani the youngeft of the seven Sons of Elioenai, the Author asks this Question, ay 21177 Di and who is this Anani? and answers it thus, : 897: TN WIN ) DW vy Dyingi 2595 na nun. In 'JW nown 7 This is the Mellias, as it is written, Dan. 7. 15. I saw in the night visions, and behold one like the Son of man came with Anani, that is, the clouds of heaven; Solomon Jarchi ad locum, TWO 250 In VN, and Aben Ezra, ibidem, 22, I ngyrun 27 DN : 1277721 DIVOJ UIN So the Author of Tzeror Hammor; : 'ON VIN 122 1DIN TWn7 710 N10 ON TDI The Mystery of Man is the Mystery of the Mellias, according to that of Daniel, he came as the Son of Man. This place is mentioned for one of the pains which speak of the Messiah, in the Midrash Tillim, Psal. 2. And the Midrash upon the 21st Psal. 7. : WIN 7 NOW y SY ON 778 21n3 NINU 'n swa. Ty] n speaking of the Meffias. Indeed the Jews do fo generally interpret this place of Daniel of the Messias, that they made it an Argument to prove that the Messias is not yet come, because no man bath yet come with the Clouds of Heaven.
Rabba, speaking this questions the son of Hala, ib
promised promifed Messias, and they take the words to signifie his coming, and so fat give teftimony to the trath, but then they evacuate the prediction by a falfe Interpretation, saying, that * if the Jews went on in theit Sins, then the + this Pin Meffias fhould come in humility, according to the description in Zachary, pretation is lovely and riding upon an ass; but if they pleased God, then he should come delivered in
m libro Sanhein glory, according to the description in the Prophet Daniel, with the clouds apim sana of heaven : Whereas these two descriptions are two several Predictions, and so 2730358 therefore must be both fulfilled. From whence it followech, that, being Christ PATRUNA is already come lowly and fitting upon an ass, therefore he shall come glori- Buy oufly with the clouds of heaven. For if both those descriptions cannot be- TO WIN long to one and the fame Advent, as the Jews acknowledge, and both of sy 3374 wy them must be true, becaufe equally prophetical; then must there be a double Advent of the fame Messias, and fo his fecond coming was forerold. :
Idem etiam legitur in Beriskit Rabba R. Mosch. Haddarsham, Gen. 49. 11. Thus they make the coming of Christ to depend upon their Merit or Demerit ; whereas the Promises of the Meffas are absolute and irrespective, depend only on the Goodness of God, not :o be evacuated or altered by the wickedness of Man. Nay, the unworthiness of ihe Jews, which Chrift found, when he came in Humility, is one special caufe why he Mould come again in glory.
That our Jefus, whom we have already proved to have come once into the World as the true Messias, fhall come the second time, we are most affured. We have the testimony of the Angels, This same Jesus which is ta- Aets 1. 11. ken up from you into heaven fall so come in like manner as ye have seen him go into heaven. We have the Promise of Christ himself to his Apostles: If I go to prepare a place for you, I will come again and receive you unto Joh. 14. 3,28. my self: ye have heard how I said unto you, I go away and come again un-". to you. He it is which from the beginning was to come; that express Pro- . phecy so represented him, The Scepter shall not depart from 7udah until Gen 49. 19 Shiloh come; the name of Shiloh was obscure, but the notion of the Comer, added to it, was most vulgar. According to this notion, once Christ came; and being gone, he keeps that notion still; he is to come again : a For a little while, and he that shall come will come. Our Jesus then shall come ; and • igxója not only fo, but Mall so come, as the Mefias was foretold, after the fame itd, that is, he
:. who is known manner, in the same Glory of the Father, as the 6 Son of man con
by that vulkingdom. This was expressed in the prophetical Vision by coming with gar Appellaclouds, and in the same manner shall our Jesus comie ; · Behold be cometh tionismowith clouds, and every eye mall fee him, and they also which pierced which did him. Those Clouds were anciently expounded by the Jews of the glo- once come into
the World to rious attendance of the Angels, waiting upon the Son of man: and in the
I make that nofame manner, with the fame attendance, do we expect the coming of our tion good, is Jesus, even as he himself hath taught us to expect him, saying, For the still to be Son of man Mall come in the glory of his Father with his Angels. And fame Appellathus our Jesus as the true Messias shall come again, which was our first Con-tion, and fiderarion.
therefore will come again.
This was it which made the Apostles all that Question. Mat. 24. 3. When shall these things be, and what shall be the sign of thy coming, and of the end of the world: b Mat. 6. 28. REV. 1.7. * As R. Saadias Gaon upon that place of Dan. 7. 13. :. TUA) 27120 779729 211 217.17 Dwi NY 'N 7 Onun yay y. The Clouds of Heaven they are the Angels of the Host of Heaven; this is the great magnificence and power which God Mall give unto the Messias. From hence is that Expo fotion in Midrash Tillim, Pfal. 21. 7. zin
'n dwa 70738 : ;nyina ay iniy you wann 793 Rabbi Barachia said in the name of Rabbi Samuel, One Scripture faith, (Dan. 7. 13.) And behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And another Scripture faith, (Jer. 30. 21.) And I will cause him to draw near, and he Thall approach unto me. Behold in what manner? The Angels shall bring him into the midst of them.
אחר אומ' וארו עם ענני שמיא כבר אני אתה הוא וקרמוהי הקרבוהי וכתוב אחר אמר והקרבתיו ונגש אלי הא
The place from whence he shall come is next to be considered, and is fufficiently expressed in the Creed by reflection upon the place whither he went
when he departed from us; For he ascended into heaven, and fitteth on the right hand of God, and from thence he mall come : that is, from, and out
of the highest Heaven (where he now sitteth at the right hand of God) shall es 3. 21. Christ hereafter come to judge both the Quick and the Dead. For him must
o the heaven receive till the time of the restitution of all things; and when 1 Thello 4.16. thât time is fulfilled, from that Heaven Thall he come. For the Lord bim
Felf shall descend from heaven with a shout, with the voice of the Archa angel, and with the trump of God. Our conversation ought to be in bea. ven, because from thence we look for our Saviour the Lord Jesus. Our High-priest is gone up into the Holy of Holies not made with hands, there to make an Atonement for us ; therefore as the People of Ifrael stood with
out the Tabernacle, expecting the return of Aaron, so must we look unto 2 Theff. 1. 7.. the Heavens, and expect Christ from thence, when the Lord Jesus shall be
revealed from heaven with his mighty Angels. We do believe that Christ is set down on the right hand of God; but we must also look upon him as
coming thence, as well as fitting there ; and to that purpose Christ himself Mat. 26. 64. hath joined them together, saying, Hereafter Mall ye see the Son of man
fitting on the right hand of power, and coming in the clouds of heaven. Thus shall the Saviour of the World come from the right hand of Power, in fulness of Majesty, from the highest Heavens, as a Demonstration of his SanCity, that by an undoubted Authority, and unquestionable Integrity, he might appear most fit to judge both the quick and the dead : which is the end of his fecond Coming, and leads me to the third Consideration, the Act of his Judging ; From whence Mall he come to judge.
For the explication of this Action, as it stands in this Article, three Confiderations will be necessary, First, How we may be assured that there is a Judgment to come, that any one shall come to judge. Secondly, In case we be assured that there shall be a Judgment, how it appeareth that he which is afcended into Heaven, that is, that Christ shall be the Judge. Thirdly, In case we can be assured that we shall be judged, and that Christ shall judge us, it will be worthy our Inquiry in what this Judgment shall consist, how this Action shall be performed : and more than this cannot be necessary to make us understand, that he shall come to judge.
That there is a Judgment to come after this Life, will appear demonstrable, whether we consider our felves who are to undergo it, or God who is to execute it. If we do but reflect upon the frame and temper of our own Spirits, we cannot but collect and conclude from thence, that we are to give an account of our Actions, and that a Judgment hereafter is to pass upon us. There is in the Soul of every Man a Conscience, and whosesoever it is, it giveth testimony to this Truth. The antecedent or directive Conscience tells us what we are to do, and the subsequent or reflexive Conscience warns us what we are to receive. Looking back upon the Actions we have done, it
proves or condemns them; and if it did no more, it would only prove that there is a Judgment in this life, and every Man his own Judge. But being it doth not only allow and approve our good Actions, but also doth create a Complacency, Apology, and Confidence in us; being it doth 'not only disprove and condemn our evil Actions, but doth also constantly accuse us, and breed a fearful Expectation and Terror in us ; and all this prescinding from all relation to any thing either to be enjoyed or suffered in this Life: it followeth that this Conscience is not so much a Judge as a Witness,
bound over to give testimony, for or against us, at some Judgment after this Rom. 2. is. Life to pass upon us. For all men are a Law unto themselves, and have
the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or excusing one another in the day when God Mall judge the secrets of men.
Again, If we consider the God who made us, and hath full Dominion over us, whether we look upon him in himself, or in his word, we cannot but expect a Judgment from him. First, If we contemplate God in himself, we must acknowledge him to be the Judge of all mankind, so that a mar shall Psal. 18. 11. fay, verily be is a God that judgeth in the earth. Now the same God who is our Judge, is, by an attribute, necessary and inseparable, just; and this justice is so essential to his Godhead, that we may as well deny him to be God, as to be just. It was a rational expostulation which Abraham made, Shala not the judge of all the earth do right? We may therefore infallibly conclude that God is a most just Judge ; and if he be fo, we may as infallibly conclude that after this life he will judge the World in righteousness. For as the affairs of this present world are ordered, though they lie under the disposition of Providence, they shew no sign of an universal Justice. The wicked and disobedient persons are often so happy as if they were rewarded for their Impieties; the innocent and religious often so miserable, as if : they were punished for their Innocency. Nothing more certain than that
. in this life, rewards are not correspondent to the vertues, punishinents not proportionable to the Sips of Men. Which consideration will enforce one of these conclusions ; either that there is no Judge of the actions of mankind; or if there be a Judge, he is not just, he renders no proportionate rewards or punishments ; or lastly, if there be a Judge, and that Judge be just, then is there a judgment in anorher World, and the effects thereof concern another Life. Being then we must acknowledge that there is a Judge, which judgeth the earth ; being we cannot deny but God is that Judge, and all must confess that God is most juft; being the rewards and punishments of this life are no way answerable to fo exact a justice as that which is divine must be ; it followeth that there is a judgment yet to come, in which God will thew a perfect demonstration of his justice, and to which every man fhall in his own bosom carry an undeniable witness of all his actions.
From hence the Heathen, having always had a serious apprehension both of the power of the conscience of Man, and of the exactness of the justice of God, have from thence concluded that there is a judgment to come. Infomuch that when S. Paul reasoned of righteousness and temperance and Afts 24. 25. judement to come, Felix trembled. The discourse of righteousness and temperance touched him who was so highly and notoriously guilty of the breach of both, and a pre-conception which he had of judgment after death, now heightened by the Apostle's particular description, created an horror in his foul and trembling in his limbs. The fame Apostle discoursing to the
Athenians, the great lights of the Gentile world, and teaching them this Article of our Creed, that God hath appointed a day in which he will judge Alts 14. t. the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the * This trincia dead; found some which mocked when they heard of the resurrection of the ple of a judgdead, but at against the day of judgment none replied. That was * a principle ment to com
Justin Martyr of their own, that was confessed by all who either believed themselves, or a propounds to God; a Conscience, or a Deity.
the Gentiles, as
· generally acknowledged by all their Writers, and as the great encouragement of his Apology for the Christian Religion: 'Ek'toirew ημίν και οι τ αληθές θεοσεβείας πρόκει9 λόγG-, ής έδέν οίμαι προτιμότερον τοίς ακινδώως βιών προηρημώοις είναι γενόμισια Ale + μέλλισαν με το τελόυτω τάδε τη βία έσεων κρίσιν· ω μόνον οι ημέτεροι α θεόν κηρύττεσι πρόγονοι προφή 3 τε και youell's), ánna sy oi wag' jnão voniatovas eirou Copoi, s torna móvor aand. By Binócopes, oi thu Am on Big Sebar ir aytendoNiter wag' epūv eide you würov. ad Gracos Cohort. I. Tertullian mews the same not only from the Writings but the con. fant conversation and language even of the Gentiles. Anima licèt corporis carcere preffa; licèt institutionibus pravis circumscripta, licèt libidinibus & concupiscentiis evigorata, licèt falfis Diis exancillata, cùm tamen resipiscit ut ex crapula, ut ex fomnio, ut ex aliqua valetudine, & sanitatem fuam patitur, & Deum nominat, hoc folo quia propriè verus hic unus Deus bonus & magnus. Et quod Deus dederit omnium vox est. Judicem quoque contestatur illum, Deus videt, & Deo commendo, & Deus mihi reddet.. O teftimonium animæ naturaliter Chriftianæ ! Apol. adv. Gentes. Indeed the ancient Gentiles have expressed the Judgment to come very exactly: As Philemon cited by Justin Martyr de