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cultas aut ima poflibilitas.
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 staggered not at the promise of God through unbelief, but was Rom. 4. 20, strong in faith, giving glory to God, and being persuaded that what he had 21. 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 * Nulla eft in doubt or distrust the promises of Men, either because we may fear they in- promitiis Dei tend not to do what they have promised, or cannot do what they intend: In nulla eit in tathe first, we may suspect them, because they are subject to iniquity ; in the ciendis ditifecond, because they are liable to infirmity. But being God is of infinite 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 persuaded 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
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 Christ 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 midst 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 fit 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 Christ 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 fome
the Dead. times inde, Sometimes un
HIS Article containeth in it four particular considerations, and de. And the Greek is olev,
no more ; First, Thar Christ, who is gone from us, shall come unde, both in
again. Secondly, That the place from whence he shall then 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, is to judge ; Creed of Mar- for from thence he shall come to judge. Fourthly, That the object of that action, cxcov izce
the persons whom he shall judge, are all Men, whether dead before, or then plver, in the alive; for from thence he Mall come to judge the quick and the dead. Bennet College Library. Others neither Oev, ner csőbs, but rám as Justin Martyr, 'Hucis izélvelus Xerson jar Oss συρθένα ανασάνια, και ανεληλυθότα ας τες έρανες, και πάλιν ο Βαγυησόμλιον κριτώ πάντων απλώς ανθρώπων μέχρις αυog 'Addu. Ďial. cum Tryphone. Others without inde or unde, only venturus, as the Nicene Creed, iezépetuos reira, others zádovégzópeleor or “çorla scénov, and Fortunatus leaving out inde venturus, hath only judicaturus vivos & mortuos.
and in the
latter MS. in
For the illustration of the first Particular, two things will be necessary, and no more ; First, To Thew that the promised Mesias was to come again after he once was come: Secondly, To declare how our Jesus (whom we have already proved once to have come as the true Messias) did promise and assure us of a second coming.
That the Mefias was to come again, was not only certainly, but copiously foretold ; the Scriptures did often assure us of a second Advent. As. often as we read of his griefs and humility, fo often we are admonished of his coming to fuffer : 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 Fude 14.
and judge, as they expect the Son of David. Particularly, Enoch the seventh from Adam prophesied of his Advent, saying, Behold the Lord cometh with ten thousand of his Angels. And more particularly Daniel faw the representation of his judiciary power and glory; I saw in the night visions, 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, and a kingdom that all people, Ciwon ad boy nations and languages should serve him: his dominion is an everlasting nun dominion which shall not pass away, and his kingdom that which shall
not be destroyed. This Son of man the * Jews themselves confess to be the :171005 aw v95 In Bereshit Rabba, Speaking of the Genealogy concluding (1 Chron. 3. 34.) with Anani the youngest of the seven Sons of Elioenai, the Author asks this question, igy 21177 Di and who is this Anani? and answers it thus, : ten, 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 Farchi ad locum, nwnn 50 N10 WIN, and Aben Ezra, ibidem, 137.713.yun 27 ON .: Hammor; : The Mystery of Man is the Mystery of the Messias, according to that of Daniel, he came as the Son of Man. This place is mentioned for one of the pain, which speak of the Messiah, in the Midrash Tillim, Pfal. 2. And the Midrash up: on the 21st Pfal. 7. : fias. Indeed the Jews do so 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 baih yet come with the Clouds of Heaven.
Dan. 7. 13, 14
אלכסנררי בתיב על מלך
promifed Messias, and they take the words to signifie his coming, and so far give testimony to the trath, but then they evacuate the prediction by a falte Interpretation, saying, that * if the Jews went on in their Sins, then the * This Inter=' Messias fhould come in humility, according to the description in Zachary, pretation is lowly and riding upon an ass; but if they pleased God, then he should come
libro Sanhein glory, according to the description in the Prophet Daniel, with the clouds drim , of heaven : Whercas these two descriptions are two several Predictions, and therefore must be both fulfilled. From whence it followeth, that, being Christ 'Ni is already come lowly and fitting upon an ass, therefore he shall come glori- 33 Dy ously 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 hy 2011 y them must be true, becaufe equally prophetical; then must there be a double 21.30 Advent of the fame Messias, and so his fecond coming was forerold.
: Idem etiam legitur in Berikit Rabba R. Mosch. Haddarsham, Gen. 49. II. Thus they make the coming of Chrif 10 depend upon their Merit or Demerit ; whereas the Promises of the Me has 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 cause why he should come again in glory.
חמור זכו עם ,עֶנני שמיא לא זכי עני זרוכב על חמור :
a For a
a Heb. 1o. 37. and • igxópidpca
who is known
That our Jesus, 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 fame Jesus which is ta- Asts 1. II. ken up from you into heaven shall 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. 3,23. my felf: ye have heard how I said unto you, I go away and come again unto you. Hc it is which from the beginning was to come; that express Prophecy fo represented him, The Scepter shall not depart from Judah 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 : little while, and he that shall come will come. Our Jesus then shall come ; ó not only fo, but Mall so come, as the Mefias was foretold, after the same red, that is
, he manner, in the same Glory of the Father, as the Son of man coming in his
by that vulkingdom. This was expressed in the prophetical Vision by coming with gar Appellaclouds, and in the same manner shall our Jesus come ; · Behold he cometh tionö iacowith clouds, and every eye Mall see him, and they also which pierced which did him. Those Clouds were anciently expounded by the * Jews of the glorious attendance of the Angels, waiting upon the Son of man: and in the the World 40 same manner, with the fame attendance, do we expect the coming of our tion good, is Jefus, even as he himself hath taaght us to exped him, saying, For the still to be Son of man shall 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 fideration.
come again. which made the Apoftles afk shat Question. Mat. 24. 3. When shall these things be, and what shall be the fign of thy coming, and of the end of the world: Mat. 6. 28.
c Rev. 1.7...
As R. Saadias Gaon upon that . 13. :: Clouds of Heaven they are the Angels of the Host of Heaven; this is the great magnificence and power which God fall give unto the Messias. From hence is that Exposition in Midrash Tillim, Pfal
. 21.7. in Sainu 'n va 71973 max
; ; nyinn y DIN /Dubaydan 75 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 thall bring hiin into the midit
once come into
This was it
y . Theם ענני השמים הם מלאכי צבא השמים זו היא רוב הגדולה שיתן הבורא למשיד: .13 .ן
.place of Dan
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 shall come : that is, from, and out
of the highest Heaven (where he now fitteth at the right hand of God) shall ets 3. 21. Christ hereafter come to judge both the Quick and the Dead. For him must
the heaven receive till the time of the restitution of all things; and when 1 Thess. 4. 16. that time is fulfilled, from that Heaven shall he come. For the Lord him
self shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. Our conversation ought to be in heaven, 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 Israel stood with
out the Tabernacle, expecting the return of Aaron, so must we look unto 2 Thef. 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 ser down on the right hand of God; but we must also look upon him as
coming thence, as well as sitting there ; and to that purpose Christ himself Mat. 26. 64. hath joined them together, faying, Hereafter shall we see the Son of man
sitting 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 á Demonstration of his SanEtity, 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 second 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 Considerations 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 ascended 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 selves 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 either approves 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. 15. 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 man Shall Psal. 58. 11. say, verily he 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, Shall
Gen. 18.23. 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 fo miserable, as if they were punished for their Innocency. Nothing more certain than that in this life, rewards are not correspondent to the vertues, punishments noť proportionable to the Sins 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 punilhments 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 shall 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 Acts 24.25. judgment to come, Felix trembled. The discourse of righteousness and temperance touched him who was so highly and notoriouily 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 same 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 Acts 17. 31. 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 princidead; found some which mocked when they heard of the resurrection of the ple of a judgdead, but against the day of judgment none replied. That was * a principle mutin Mary's 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: 'Eme toivw ημίν ο αει τ' αληθές θεοσεβείας πρόκει3 λόγΦ, ής έδέν οίμαι προτιμότερον τοίς ακινδύως βιών προηρημώύοις είναι γενόμενος Δε το μέλλισαν μετά το τελόυτίω τάδε τα βία έσεως κρίσιν· ω ο μόνον οι ημέτεροι εξ θεόν κηρύττεσι πρόγονοι προφή) τι και νομοθέ3, αλλα και οι παρ' υμών νομισθέντες είναι φοί, και ποιηαι μόνον αλλά και φιλόσοφοι, οι τω αληθή και θείαν επαγελλόrefwon wag ipão edévcu yoñol. ad Gracos Cohort. I; Tertullian Mews the same not only from the Writings but the constant conversation and language even of the Gentiles. Anima licèt corporis carcere preffa, licèt institutionibus pravis circumscripta, licèt libidinibus & concupiscentiis evigorata, licèt falsis Diis exancillata, cùm tamen resipiscit ut ex crapula, ut ex somnio, 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