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ruptible, undefiled, and that fadeth not away;” (1 Pet. i.4.) by “the everlasting kingdom of our Lord and Saviour Jesus Christ.” (2 Pet. i. 11.) And lest we should be discouraged by any short or lame interpretation of eternity, it is farther explained in such terms as are liable to no mistake. For our Saviour hath said, “if any man keep my saying, he shall never see death.” (John viii. 51.) And “ whosoever liveth and believeth in me shall not die.” (Ibid. xi. 26.) When “God shall wipe away all tears from our eyes, there shall be no more death;" (Rev. xxi. 4.) 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 together with the abolition of death, saying that “our Saviour Jesus Christ hath abolished death, and hath brought life and immortality to light through the Gospel.” (2 Tim. i. 10.)

The belief of this Article is necessary (as to the eternity of torment) to deter us from committing sin, and to quicken us to holiness of life, and a speedy repentance for sin committed. " For the wages of sin is death ;” (Rom. vi. 23.) nothing can bring us to those everlasting flames but sin, no sin but that which is unrepented of; nothing can save that man from the never-dying worm, who dieth in his sins; and no other reason can bring him thither, but because he sinned and repented not. They which imagine the pains inflicted for sin to be either small or short,* have but a slender motive to innocence or repentance; but such as firmly believe them sharp and endless, have by virtue of that faith within themselves a proper and natural spur and incitement to avoid them: for who can “dwell with everlasting burnings?" (Isa. xxxiii. 14.)

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 consuming fire, a God that will not be mocked ; and to teach 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 ye shall fear; fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him.” (Luke xii. 5.) And that exclusively of such fear as concerns the greatest pains of this life, which the martyrs undervalued out of a belief of eternal torments.t

* Tertullian recounting the advantages culatore dispungimur, quique æternam ab of the Christians towards innocence and eo pænam providemus, merito soli innoholiness of life, which the heathens had centiæ occurrimus, et pro scientiæ pleninot : · Recogitate etiam pro brevitate tudine, et pro latebrarum difficultate, et supplicii cujuslibet, non tamen ultra mor- pro magnitudine cruciatus, non diuturni, tem remansuri. Sic et Epicurus omnem verum sempiterni, eum timentes, quem cruciatum doloremque depreciat, modi. timere debebit et ipse qui timentes judi. cum quidem contemptibilem pronunci- cat, Deum, non Proconsulem, timentes.' ando, magnum vero,

non diuturnum. Apolog. c. 45. Enimvero nos qui sub Deo omnium spe- + So Polycarpus the Martyr answered


Thirdly, This belief is necessary to teach us to make a fit estimate of the price of Christ's blood, to value sufficiently the work of our redemption, to acknowledge and admire the love of God to us in Christ. For he which believeth not the eternity of torments to come, can never sufficiently value that ransom 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 angels, 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.' (Psal. cxxx. 7.)

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 sight," said Moses, (Exod. iii. 3.) when he saw the burning bush. "It is good for us to be here," said St. Peter, (Matt. xvii. 4.) 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 careful and constant performance of those commands to which such a reward is graciously promised! For as all our happiness proceedeth from the vision of God, so we are certain that without holiness no man shall see him.

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 the world,t and to teach us to despise all things on this side heaven; to "set our affections on things above, not on things on the earth, considering we are dead, and our life is hid with Christ in God." (Col. iii. 2, 3.)

the Proconsul threatening to consume him with fire : Πῦρ ἀπειλεῖς τὸ πρὸς ὥραν καιόμενον καὶ μετ ̓ ὀλίγον σβεννύμενον. ̓Αγνοεῖς γὰς τὸ τῆς μελλούσης κρίσεως καὶ αἰωνίου κολάσεως τοῖς ἀσεβέσι τηρούμενον πῦρ. Epist. ad Smyrn.

Eccles. c. 11.

So St. Augustin upon those words, Longitudine dierum replebo eum, in the 91st Psalm: Quæ est longitudo dierum? Vita æterna. Fratres, nolite putare longitudinem dierum dici, sicut sunt byeme dies 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 vere, quia sufficit, non sine causa dix

it, replebo eum. Non nobis sufficit quicquid longum est in tempore, si habet finem; et ideo nec longum dicendum est. Et si avari sumus, vitæ æternæ debemus esse avari: talem vitam desiderate, quæ non habet finem. Ecce ubi extendatur

avaritia vestra. Argentum vis sine fine?

Vitam æternam desidera sine fine. Non vis ut habeat finem possessio tua? Vitam æternam desidera.' In Psal. 90. Serm. 2. §. 12.

Nemo vitam æternam, incorruptibilem immortalemque desiderat, nisi eum vitæ hujus temporalis, corruptibilis, mortalisque, poeniteat.' S. August. Hom. 50. al. Serm. 351. §. 3.


For “where our treasure is, there will our hearts be also.” (Matt. vi. 21.) Therefore we must forget “those things which are behind, and reaching forth unto those things which are before, press towards the mark, for the prize of the high calling of God in Christ Jesus.” (Phil. i. 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 cheerfully to undergo the afflictions and tribulations of this life, reckoning with the apostle, “that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us :” (Rom. viii. 18.) and knowing that “our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” (2 Cor. iv. 17.) 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.” (Ibid. 18.)

And now having thus shewed the propriety, prored 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 assent 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 tornients for ever, as neither the jus. tice of God shall ever cease to inflict them, nor the persons of the wicked cease to subsist and suffer 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.

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Er. 1.1. c. 10. adυ, Heres. Η μεν γαρ 'Εκκλησία, καίπερ καθ' όλης της οικουμένης έως περάτων της γής διεσπαρμένη, παρά τε των αποστόλων και των εκείνων μαθητών προσλαβούσα την Εις ένα θεόν, Πατέρα παντοκράτορα, τον πεποιηκότα τον ουρανόν και την γήν και τας θαλάσσας και πάντα τα εν αυτοίς πίστιν. Και είς ένα Χριστόν Ιησούν, τον Yίον του θεού, τον σαρκωθέντα υπέρ της ημετέρας σωτηρίας. Και εις Πνεύμα "Αγιον, το δια των προφητών κεκηρυχος τας οικονομίας, και τας ελεύσεις, και την εκ παρθένου γέννησιν, και το πάθος, και την έγερσιν εκ νεκρών, και την ένσαρκον εις τους ουρανούς ανάληψιν του ηγαπημένου Χριστού Ιησού του Κυρίου ημών, και την εκ των ουρανών έν τη δόξη του Πατρός παρουσίας αυτού, επί το ανακεφαλαιώσασθαι τα πάντα, και αναστήσαι πάσαν σάρκα πάσης ανθρωπότητος, ίνα Χριστώ Ιησού τω Κυρίω ημών, και θεώ, και Σωτήρι, και Βασιλεί, κατά την ευδοκίαν του Πατρός του αοράτου, πάν γόνυ κάμψη επουρανίων και επιγείων και καταχθονίων, και πάσα γλώσσα εξομολογήσεται αυτή, και κρίσιν δικαίαν εν τοις πάσι ποιήσηται τα μεν πνευματικά της πονηρίας, και αγγέλους παραβεβηκότας και εν αποστασία γεγονότας, και τους ασεβείς και αδίκους και ανόμους και βλασφήμους των ανθρώπων, εις το αιώνιον το πυρ πέμψη' τοίς δε δικαίους και οσίοις και τας εντολάς αυτού τετηρηκόσι και εν τη αγάπη αυτού διαμεμενηκόσι, τοις μεν απ' αρχής, τοίς δε εκ μετανοίας, ζωήν χαρισάμενος, άφθαρσίαν δωρήσηται, και δόξαν αιωνίαν περιποιήση.


Ex lib. de Virg. veland. c. 1. Regula quidem fidei una omnino est, sola immobilis et irreformabilis, credendi scilicet,

In unicum Deum omnipotentem, mundi conditorem : Et Filium ejus Jesum Christum, natum ex Virgine Maria, crucifixum sub Pontio Pilato, tertia die resuscitatum a mortuis, receptum in cælis, sedentem nunc ad dexteram Patris, venturum judicare vivos et mortuos, per carnis etiam resurrectionem.

Er lib. de Præscript. adv. Hæretic. c. 13. Regula est autem fidei, ut jam hinc quid credamus profiteamur, illa scilicet qua creditur,

Unum omnino Deum esse, nec alium præter mundi conditorem, qui universa de nihilo produxerit, per Verbum suum primo omnium emissum: Id Verbum Filium ejus appellatum, in nomine Dei varie visum Patriarchis, in Prophetis semper auditum, postremo delatum ex Spiritu Dei Patris et virtute in Virginem Mariam, carnem factum in utero ejus, et ex ea natum hominem et esse Jesum Christum; exinde prædicasse novam legem et novam promissionem regni cœlorum, virtutes fecisse; fixum cruci; tertia die resurrexisse; in cœlos ereptum sedere ad dexteram Patris; misisse vicariam vim Spiritus Sancti qui credentes agat; venturum cum claritate, ad sumendos sanctos in vitæ æternæ et promissorum cœlestium fructum, et ad profanos judicandos igni perpetuo, facta utriusque partis resuscitatione cum carnis resurrectione.

Ex lib. adv. Praxean, c. 2.

Nos et semper, et nunc magis ut instructiores per Paracletum deductorem sc. omnis veritatis,

Unicum quidem Deum credimus: Sub hac tamen dispensatione, quam oikovoμíav dicimus, ut unici Dei sit et Filius Sermo ipsius, qui ex ipso processerit, per quem omnia facta sunt, et sine quo factum est nihil; hunc missum a Patre in Virginem, et ex ea natum hominem et Deum, filium hominis et Filium Dei, et cognominatum Jesum Christum; hunc passum, hunc mortuum et sepultum secundum Scripturas, et resuscitatum a Patre, et in cœlos resumptum, sedere ad dexteram Patris, venturum judicare vivos et mortuos ; qui exinde miserit secundum promissionem suam a Patre Spiritum Sanctum Paracletum, sanctificatorem fidei eorum, qui credunt in Patrem et Filium et Spiritum Sanctum.


Ex Proxm. Op. Tεpì åρxwv, interprete Rufino.

Species vero eorum, quæ per prædicationem apostolicam manifeste traduntur, istæ sunt:

Primo, quod unus Deus est, qui omnia creavit atque composuit, quique ex nullus fecit esse universa, Deus a prima creatura et conditione mundi omnium justorum, Deus Adam, Abel, Seth, Enos, Enoch, Noe, Sem, Abraham, Isaac, Jacob, xii. Patriarcharum, Moysis, et Prophetarum: Et quod hic Deus in novissimis diebus, sicut per prophetas suos ante promiserat, misit Dominum nostrum Jesum Christum, primo quidem vocaturum Israel, secundo vero Gentes post perfidiam populi Israel. Hic Deus justus et bonus, Pater Domini nostri Jesu Christi, legem et prophetas et evangelia ipse dedit, qui et apostolorum Deus est et veteris et novi Testamenti.

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