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As for the better part of Man, the Soul, it shall be highly exalted to the utmost perfection in all the parts or faculties thereof. The understanding thall
be raised to the utmost capacity, and that capacity compleatly filled. Now 1 Cor. 13. 12. we see through a glass darkly, but then face to face ; now we know but
in part, but then Jhall we know even as also we are known. And this even
now we know, that when God fall appear we shall be like him, for we 1 John 3. 2. fhall see him as he is. Our first temptation was, that we should be like un
to God in knowledge, and by that we fell; but being raised by Christ, we come to be truly like him, by knowing him as we are known, and by seeing him as he is. Our wills shall be perfected with absolute and indefective holiness, with exact conformity to the will of God, and perfect liberty from all
fervitude of Sin : They shall be troubled with no doubtful choice, but with * Sicut priina
their * radical and fundamental freedom fhall fully embrace the greatest good. immortalitas
Our affections shall be all fet right by an unalterable regulation, and in that peccando Adam perdi- regularity shall receive absolute fatisfačtion; and all this Ihall be effected, that dit, pore non we may be thereby made capable, and then happy by a full fruition. mori, noviflima erit non poffe mori ; ita primum liberum arbitrium, poffe non peccare, novissimum non poffe peccare. Sic enim erit inamislibilis voluntas pietatis & æquitatis quomodo eft felicitatis. Nam utique peccando nec pietatem nec felicitatem tenuimus, voluntatem verò felicitatis nec perditâ felicitate perdidimus.Certè Deus ipfe numquid quia peccare non poteft, ideo liberum arbitrium habere negandus est ? Erit ergo illius civitatis & una in omnibus & inseparabilis in fingulis voluntas libera, ab omni malo liberata, & impleta omni bono, fruens indeficienter æternorum jucuna ditate gaudiorum, oblita culparum, oblita pænarum, nec tamen ideo fuæ liberationis oblita, ut liberatori fuo non fis ingrata. S. Aug. de Civit. Dei, l. 22. 6.30. Vide eundem Tractatu de Epicuris o Stoicis, prope finem.
Luke 16. 9. 2 Cor. 5. I.
To this internal perfection is added a proportionately happy condition, consisting in an absolute freedom from all pain, misery, labour and want ; an impossibility of sinning and offending God; an hereditary possession of all good, with an unpeakable complacency and joy flowing from it, and all this redounding from the vision and fruition of God: This is the Life.
And now the duration of this life is as necessary as the life it felf, because to make all already mentioned amount unto a true felicity, there must be added an absolute security of the enjoyment, void of all fear of losing it or being deprived of it. And this is added to compleat our happiness, by the adjection of eternity. Now that this life shall be eternal, we are assured who have not yet obrained it, and they much more who do enjoy it. He which
hath purchased it for us, and promised it unto us, often calleth it eternal life; Heb. 13. 14. it is described as a continuing city, as everlasting habitations, as an house eter.
nal in the heavens; it is expressed by eternal glory, eternal salvation, by 1 Pet. 5. 10. an eternal inheritance, incorruptible, undefiled, and that fadeth not away;
by the everlasting kingdom of our Lord and Saviour Jesus Christ. And left
we should be discouraged by any short or lame interpretation of eternity, it Pet. 1. 11. is further explained in such terms as are liable to no mistake. For our SaSohnis
... viour hath faid, if any man keep my saying, be shall never see death. And, Rev. 21.4. who foever liveth and believeth in me mall not die. When God Mall wipe
away all tears from our eyes, there shall be no more death; and where there is life and no death, there must be everlasting Life: Which is expressed by
St. Paul by way of opposition, calling 'it life and immortality, and that to2 Tim. 1. 10. gether with the abolition of death, saying that our Saviour Jesus Chrift hath
abolished death, and hath brought life and immortality to light through
The belief of this Article is necessary, (as to the eternity of torment) to deter us from committing fin, and to quicken us to holiness of life, and a fpeedy repentance for sin committed. For, the wages of sin is death; nothing can bring us to those everlasting flames but' fin, no sin but that which is unrepented of; nothing can save that Man from the never-dying Worm, 3
9. 15 1 Pet. 1. 4.
who dieth in his Sins; and no other rcafon can bring him thither, but because
liness of life, which the Heathens had not. Recogitate etiam pro brevitate supplicii cujuslibet, non tamen ultra mortem remanjuri Sic & Epicurus omnem cruciatum doloremque depretiat, modicum quidem contemptibilem pronunciando, magnum verò non diuturnum. Enimvero nos qui sub Deo omnium speculatore dispungimur, quique æternam ab eo pænam providemus, merito foli innocentiæ occurrimus, & pro scientiæ plenitudine, & pro latebrarum dificultate, & pro magnitudine cruciatûs, non diutuini, sed sempiterni, eum timentes quem timere debebit & ipfe qui timentes julio cat, Deum non Proconfulem timentes.
cence and how
Secondly, The belief of eternal pains after death is necessary to breed in us a fear and awe of the great God, a jealous God, a confuming fire, a God that will not be mocked, and to reach us to tremble at his word, to consider the infinity of his justice, and the fierceness of his wrath, to meditate on the power of his menaces, the validity of his threats, to follow that direction, to embrace that reduplicated advice of our Saviour, I will forewarn you whom Luke 12. 5. ye Mall fear; Fear him, which after he hath killed, hath power to cast into hell, yea, I say unto you, fear him. And that exclusively of such fear as concerns the greatest pains of this life, which the † Martyrs undervalued t so Polycarout of a belief of eternal torments.
tyr answered threatning to confume him with fire, Πυς απειλείς το προς ώραν καιόμεμον και μετ' ολί[ον βεννύμωμον. Αγνούς και το και μελλέσης κρίσεως και αιωνία κολάσεως τους ασεβέτι της έμμον πυς. Εpift. Smyrn. Ecclef.
Thirdly, This belief is necessary to teach us to make a fit estimate of the price of Christ's Blood, to value fufficiently the work of our redemption, to acknowledge and admire the love of God to us in Chrift. For he which believeth not the eternity of torments to come, can never fufficiently value that ransome by which we were redeemed from them, or be proportionately thankful to his Redeemer, by whose intervention we have escaped them. Whereas he who is sensible of the loss of Heaven, and the everlasting privation of the presence of God, of the torments of fire, the company of the Devil and his Àngels, the vials of the wrath of an angry and never to be appeased God, and hopeth to escape all these by virtue of the death of his Redeemer, cannot but highly value the price of that Blood, and be proportionably thankful for so plenteous a redemption.
Again, As this Article followeth upon the Resurrection of the just, and containeth in it an eternal duration of infinite felicity belonging
to them, it is necessary to stir us up to an earnest desire of the kingdom of Heaven, and that righteousness to which such a life is promised, I will now turn aside and see this great fight, said Mofes, when he saw the burning Bush. It is good for us to be here, said S. Peter, when he saw our Saviour transfigured in the Mount; how much more ought we to be inflamed with a desire of the joys of Heaven, and that + length of days which only satisfieth by its eternity, to a so s. Austin careful and constant performance of those commands to which such a reward upon those is graciously promised! For as all our happiness proceedeth from the vision of words [lon
gitudine dieGod, fo we are certain that without holiness no Man shall see him.
eum] in the 9111 Psal. Quæ est longitudo dierum ? vita æterna est. Fratres, nolite putare longitudinem dieruin dici, ficut sunt hyeme minores, æstate dies majores. Tales dies nobis habet dare? Longitudo illa est quæ non habet finem, æterna vita quæ nobis promittitur in diebus longis. Et verè quia fufficit non fine causa dixit, replebo eum. Non nobis sufficit quicquid longum eft in tempore fi habet finem, & ideo nec longum dicendum eft. Et fi avari sumus, vitæ æternæ debeinus esse avari : talem vitam desiderate quæ non habet finem. Ecce ubi extendatur avaritia vestra, Argentum vis fine fine ? Vitam æternam defidera sine fine. Non vis ut habeat finem poffeflio tua ? Vitam æternamn defidera.
* Nemo vi
a Col. 3. 2, 3.
b Mat. 6. 21.
Secondly, This belief is necessary to take off our inclinations and desires
from the pleasures and profits of this Life ; to breed in us a contempt of tam æternam, the World, and to teach us to despise all things on this side Heaven; to set incorruptibi- a our affections on things above, not on things on the earth, considering we talemque de-are dead, and our life is bid with Christ in God. For b where our treasure fiderat, nifi is, there will our hearts be also. Therefore we must forget those things cum vitæ hu- which are behind, and reaching
forth unto those things which are before, press lis
, corrupti- towards the mark, for the price of the high calling of God in Christ Jesús. lisque pæniteat. S. Aug. Hon. 50.
c Phil. 3. 13, 14. Thirdly, An assent unto this truth is necessary to encourage us to take up the Cross of Christ, and to support us under it, willingly and chearfully to
undergo the afflictions and tribulations of this life, reckoning with the Apostle, Rom. 8. 18. that the sufferings of this present time are not worthy to be compared with 2.Cor. 4. 17, the glory which shall be revealed in us ;, and knowing that our light affic
tion, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. And this knowledge is not to be obtained, this comfort is not to be expected, except we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.
And now having thus thewed the propriety, proved the verity, and declared the necessity of this Article, we may fully instruct every Christian how to express his belief in the last object of his Faith, which he may most fitly thus pronounce : I do fully and freely affent unto this
, as unto a most necessary and infallible Truth, That the unjust after their resurrection and condemnation shall be tormented for their Sins in Hell, and shall be so continued in torments for ever, so as neither the Justice of God shall ever cease to inflict them, nor the persons of the wicked cease to subsist and fuffer them: And that the just after their resurrection and absolution shall as the blessed of the Father obtain the inheritance, and as the Servants of God enter into their Master's Joy, freed from all possibility of Death, Sin and Sorrow, filled with all conceivable and inconceivable fulness of happiness, confirmed in an absolute security of an eternal enjoyment, and so they shall continue with God and with the Lamb for evermore. And thus I believe the Life everlasting.
IN D E X
Of the Texts of SCRIPTURE that are mention'd, and more or less
explain’d in this BOOK, not in any former Edition.
& in ooo oo
Page. Ch. Verse.
232 5 17
80 | 8
175 3 3
8 2 3
201 2 6
147 | 17
264 | 15
ISS 15 29
4,5 25,148,156 16 12
48 | 10
363 27 9
87 | 34
122 27 I2
21 22,23 207,219
24 7 16
392 22 6
319 22 16
76 1 3,26,27
379 | 22
mbao wameo on and
104 40 26,28
43 | 41
5 139 15
66 | 45
25 I2 14
296,30053 7,8,10 89,210
354 / 2
31 23 6
65 II Іо
152,192,216 22 14 7,363,392 Lamentations.
67 138 II