The rule of faith, or, An exposition of the Apostles Creed so handled as…

Hitherto of the Answer to the first Question.

The second question is, who shall be the Judge? The answer is to that, that Christ shall be Judge, even the same person that is Mediator, and of whom all the former Articles of the Creed affirmed, which is apparent by these and other Scriptures, Joh. 5. 22. 27. Act. 10. 42. and 17. 31. Not that the Father and Holy Ghost is removed from this Judgement, for the authority of judging belongs to the whole Trinity, but because the Son shall appear in the Humane Nature, and speak and pronounce sentence: but when he speaks, God speaks, and when he judges God shall judge, not only because he is God, but because the Father shall speak and judge by him: so that the Judgement belongs to him in respect of the visible proceeding in Judgement, and the promulgation, and the execution of the sentence, Dan. 7. 9. 13. and the like may be said of his judging as Man, not that he is not Judge in his Divine Nature, but because that which shall be seen and heard in the Judgement shall proceed from his Humane Nature. And whereas the Saints and Apostles are said to judge the world, Luk. 22. 30. 1 Cor. 6. it must be understood thus: That they judge as members unto that head who is Judge. Secondly, as the Judgement shall be performed before Christ, and the company of the Elect, Joel 3. 2. Thirdly, as they shall be Assessors, and give consent to the Judgement, being advanced to the honour to sit as Justices of the Peace on the Bench by the Judge. Fourthly, the Apostles shall judge, because their doctrine which they have preached shall be confirmed and avouched by the sentence of the Judge. So the word that men hear now shall judge them at the last day, John 5. Fifthly, the godly shall judge the wicked, because the example of their faith and repentance shall be alleged as a furtherance of the condemnation of the wicked. Thus the Queen of the South, and the Ninevites shall rise up in Judgement and condemn that generation Christ speaks of, Luk. 11. 31. So that the point is clear, that Christ shall be Judge.

The second question is, who shall be the Iudge? The answer is to that, that Christ shall be Iudge, euen the same person that is Mediator, and of whom all the former Articles of the Creed affirmed, which is apparent by these and other Scriptures, Ioh. 5. 22. 27. Act. 10. 42. and 17. 31. Not that the Father and Holy Ghost is remoued from this Iudgement, for the authoritie of iudging belongs to the whole Trinitie, but because the Sonne shall appeare in the Humane Nature, and speake and pronounce sentence: but when he speaks, God speaks, and when he iudges God shall iudge, not only because he is God, but because the Father shall speake and iudge by him: so that the Iudgement belongs to him in respect of the visible proceeding in Iudgement, and the promulgation, and the execution of the sentence, Dan. 7. 9. 13. and the like may bee said of his iudging as Man, not that he is not Iudge in his Diuine Nature, but because that which shall be seene and heard in the Iudgement shall proceed from his Humane Nature. And whereas the Saints and Apostles are said to iudge the world, Luk. 22. 30. 1 Cor. 6. it must be vnderstood thus: That they iudge as members vnto that head who is Iudge. Secondly, as the Iudgement shall be performed before Christ, and the company of the Elect, Ioel 3. 2. Thirdly, as they shall be Assessors, and giue consent to the Iudgement, being aduanced to the honour to sit as Iustices of the Peace on the Bench by the Iudge. Fourthly, the Apostles shall iudge, because their doctrine which they haue preached shall be confirmed and auouched by the sentence of the Iudge. So the word that men heare now shall iudge them at the last day, Iohn 5. Fifthly, the godly shall iudge the wicked, because the example of their faith and repentance shall be alledged as a furtherance of the condemnation of the wicked. Thus the Queene of the South, and the Niniuites shall rise vp in Iudgement and condemne that generation Christ speaks of, Luk. 11. 31. So that the point is cleare, that Christ shall be Iudge.

The Use is first for great comfort to the godly to free them from the terror of that day, they need not be afraid of the Judge, nor any hard sentence he will pronounce ⟨p. 502⟩upon them, seeing the Judge is their own brother, yea their own flesh as their head, it was he that was judged for them on earth, and redeemed them with his own blood, he that hath continually made intercession for them in heaven, that they might be delivered from the wrath of God. Yea he hath promised them that they shall speed well in that day, Hebr. 2. 11. Eph. 5. 30. Joh. 3. 36. and 5. 24. Secondly, it is a terrible doctrine for all wicked men; because this is a Judge that cannot be corrupted, but will judge in righteousness, as there is none higher than he to make appeal to, and because also he is [Greek or Hebrew], one that knows the heart; and finally, because it is he whom they have rejected and would not let him rule over them, but have many ways vilified him, and rebelled against him and his ordinances, and persecuted him in his members, Revel. 1. 7, 8.

The Vse is first for great comfort to the godly to free them from the terror of that day, they need not bee afraid of the Iudge, nor any hard sentence he will pronounce ⟨p. 502⟩vpon them, seeing the Iudge is their owne brother, yea their owne flesh as their head, it was he that was iudged for them on earth, and redeemed them with his owne bloud, he that hath continually made intercession for them in heauen, that they might be deliuered from the wrath of God. Yea he hath promised them that they shall speed well in that day, Hebr. 2. 11. Eph. 5. 30.

The fourth question is about the time when the day of Judgement shall be? Now about the answer to this question, there have been many opinions, and the most of them strange and false.

The fourth question is about the time when the day of Iudgement shall be? Now about the answer to this question, there haue beene many opinions, and the most of them strange and false.

1. Some have thought it should never be: and such were those mockers mentioned 2 Pet. 3. whose argument to prove their damned opinion was twofold. First, that the first Fathers in the first ages of the world were dead many ages since, and if there should have been a Judgement, it ⟨p. 503⟩is likely it would have been before this time. Secondly, that all men see by experience that all things continued without alteration since the Creation, and therefore why should men fear any alteration for the time to come? To all this the Apostle answers, first concerning the persons of these mockers, that they are men that follow their lusts, vers. 3. or that they are willingly ignorant, v. 5. and then concerning their reasons he saith against them three things; The one, that this world was made at the beginning by God, both the upper and nether world: and therefore it may have an end, v. 5. The other, that it is false that there have been no alterations, for the whole nether world was drowned by water, which may assure men that God hates sin, and will generally judge men for it, vers. 6. The third is, that the continuance of the world for so many ages ought to be no argument to prove that it is unalterable: for a thousand years with God are but as one day: it is a small time that the world hath lasted in comparison of Gods eternity: and besides, God hath urgent reason for his so long patience in deferring the last judgement, vers. 8, 9.

1. Some haue thought it should neuer be: and such were those mockers mentioned 2 Pet. 3. whose argument to proue their damned opinion was twofold. First, that the first Fathers in the first ages of the world were dead many ages since, and if there should haue beene a Iudgement, it ⟨p. 503⟩is likely it would haue beene before this time. Secondly, that all men see by experience that all things continued without alteration since the Creation, and therefore why should men feare any alteration for the time to come? To all this the Apostle answers, first concerning the persons of these mockers, that they are men that follow their lusts, vers. 3. or that they are willingly ignorant, v. 5. and then concerning their reasons he saith against them three things; The one, that this world was made at the beginning by God, both the vpper and nether world: and therefore it may haue an end, v. 5. The other, that it is false that there haue been no alterations, for the whole nether world was drowned by water, which may assure men that God hates sinne, and will generally iudge men for it, vers. 6. The third is, that the continuance of the world for so many ages ought to bee no argument to proue that it is vnalterable: for a thousand yeares with God are but as one day: it is a small time that the world hath lasted in comparison of Gods eternitie: and besides, God hath vrgent reason for his so long patience in deferring the last iudgement, vers. 8, 9.

2. Some others in the Apostles time taught that the resurrection, and so by consequent the day of Judgement was past already: of this mind was Himenaeus and Philetus, 2 Tim. 2. It is probable, that they held there was no other resurrection than that which is of the soul spiritually rising out of sin, nor any other Judgement than that which men pass through in repentance.

2. Some others in the Apostles time taught that the resurrection, and so by consequent the day of Iudgement was past already: of this minde was Himenaeus and Philetus, 2 Tim. 2. It is probable, that they held there was no other resurrection than that which is of the soule spiritually rising out of sinne, nor any other Iudgement than that which men passe through in repentance.

3. A third sort of men that did hold a true resurrection of the body, and a general Judgement of all the world, did affirm before the Apostles were yet dead, that the Judgement would come upon the world within a short time after, even in the age of them that then lived, 2 Thess. 2. 1, 2, 3. Now these false teachers are both described and confuted by the Apostle: described both by the effect of their corrupt doctrine, viz. that it would draw men away from their minds both for the present, by making them less careful of their callings, and for the time to ⟨p. 504⟩come, when they should see that that day did not come as was foretold, they might then grow either impatient under their cross, or else to fall away from religion, believing nothing, because that they have believed in this point did not come to pass: and described they were, by the manner of confirming their doctrine: For they pretended first the Spirit, that they had revelations from the Spirit within. Secondly, the word, that is either some special arguments of their own, or some words which the Apostles had uttered. Thirdly, Epistles, either wresting the words of the Epistles of the Apostles, as that 1 Thess. 4. 7. or else counterfeiting Epistles, and saying they were written by the Apostles. The Apostle confutes them by showing that the kingdom of Antichrist must come before the day of Judgement.

3. A third sort of men that did hold a true resurrection of the bodie, and a generall Iudgement of all the world, did affirme before the Apostles were yet dead, that the Iudgement would come vpon the world within a short time after, euen in the age of them that then liued, 2 Thess. 2. 1, 2, 3. Now these false teachers are both described and confuted by the Apostle: described both by the effect of their corrupt doctrine, viz. that it would draw men away from their minds both for the present, by making them lesse carefull of their callings, and for the time to ⟨p. 504⟩come, when they should see that that day did not come as was foretold, they might then grow either impatient vnder their crosse, or else to fall away from religion, beleeuing nothing, because that they haue beleeued in this point did not come to passe: and described they were, by the manner of confirming their doctrine: For they pretended first the Spirit, that they had reuelations from the Spirit within. Secondly, the word, that is either some speciall arguments of their owne, or some words which the Apostles had vttered. Thirdly, Epistles, either wresting the words of the Epistles of the Apostles, as that

The fourth sort of men are such as assign the time of the coming of Christ to be further off from the age of the Apostles, and offend in extreme curiosity, in assigning the year or age when it should be, and so mens wits have been ill employed in all ages. Saint Augustine tells that in his time divers computations were made of the end of the world, and Christs coming. Some said it would be 400. years after his Ascension, some 500. years, some 1000. years: in our age since the Gospel was restored, many men have laboured mightily to assign either the year, or at least the age when these things should be. As those that assigned the year 1587. which experience hath proved false. It had been much to have been wished that divers Writers upon the Revelation, which are held in good fame in the Church, had forborne that curiosity of computation, in reckoning so strictly by years, for it doth much hurt in the minds of weak Christians, when either experience or reason beats them from those grounds, which they have sucked in from such writings. There is a tradition that sticks in the minds of many, pretended to come from one Elijah (not Elijah the Thisbite) that the world should last 6000. years: 2000. before the Law, 2000. under the Law, and 2000. after the Law, and then the end shall be, only for the elects fake those ⟨p. 505⟩days should be shortened. Now this is a manifest dotage: for it was more than 2000. years before the Law, and less than 2000. years under the Law, as the Learned know. How then shall we believe this tradition to be true for the time to come, that is proved false for the time past? And as for the shortening of the time for the elect, that is spoken by our Saviour about the destruction of Jerusalem, not about the end of the world.

The fourth sort of men are such as assigne the time of the comming of Christ to be further off from the age of the Apostles, and offend in extreme curiositie, in assigning the yeare or age when it should be, and so mens wits haue beene ill imployed in all ages. Saint Augustiae tells that in his time diuers computations were made of the end of the world, and Christs comming. Some said it would be 400. yeares after his Ascension, some 500. yeares, some 1000. yeares: in our age since the Gospell was restored, many men haue laboured mightily to assigne either the yeare, or at least the age when these things should be. As those that assigned the yeare 1587. which experience hath proued false. It had beene much to haue beene wished that diuers Writers vpon the Reuelation, which are held in good fame in the Church, had forborne that curiositie of computation, in reckoning so strictly by yeares, for it doth much hurt in the mindes of weake Christians, when either experience or reason beats them from those grounds, which they haue sucked in from such writings. There is a tradition that sticks in the minds of many, pretended to come from one Elias (not Elias the Thisbite) that the world should last 6000. yeares: 2000. before the Law, 2000. vnder the Law, and 2000. after the Law, and then the end shall be, only for the elects fake those

To let go then all these false opinions, the judgement of such as speak according to the Scriptures contains three assertions:

To let goe then all these false opinions, the iudgement of such as speake according to the Scriptures containes three assertions:

1. That God hath precisely set and appointed the time and day when he will judge the world by Christ: this appears by Scripture, Act. 17. 31. Heb. 9. 27. and God will have this known, both for the consolation of his servants, that they may have hope in their afflictions, and to leave the wicked without excuse, that being warned will not repent, and to drive out of the godly security, that so they may keep themselves in the good way, and walk in the fear of God, watching and providing for that day.

1. That God hath precisely set and appointed the time and day when he will iudge the world by Christ: this appeares by Scripture, Act. 17. 31. Heb. 9. 27. and God will haue this knowne, both for the consolation of his seruants, that they may haue hope in their afflictions, and to leaue the wicked without excuse, that being warned will not repent, and to driue out of the godly securitie, that so they may keepe themselues in the good way, and walke in the feare of God, watching and prouiding for that day.

2. That this Judgement day shall be in the end of the world, and not before: & therefore it is said in Scripture, it shall be at the last day. Quest. But why doth God put off the general Judgment so long, & not call men to an account till after some thousands of years after some of them died? Answ. First, God hath unsearchable respects of his own glory, in dispatching by his providence the great business that concerns the rising or alteration of things in the state of mankind: As in disposing of the Monarchies of the world, the kingdom of Antichrist raised, and ruined, the rejection and recalling of the Jews, and such like, which will not be effected till the day which he hath appointed for the coming of Christ. Secondly, it is put off so long, that the elect may be all gathered, it being Gods pleasure to gather them by ordinary means, so as the Just have a time to be borne, live, hear the word, fulfil their measure of work, &c. Thirdly, it is put off for the more effectual trial of the faith and patience ⟨p. 506⟩of Gods elect, and exercise of their hope and prayer. Fourthly, that he might by the confession of all men be justified in this that he hath allowed unto the world space and time enough to repent in, Rom. 2. 4. and 9. 22. 2 Pet. 3. 9. and therefore if wicked men do not repent, they may be left without excuse, and the rather seeing he can no way be charged to proceed in judgement against them rashly, or with more respect of his own Justice, seeing before he passeth the final sentence he stays so exceeding long. Fifthly, as he glorifies his mercy in saving the elect, and his justice in damning the wicked: so doth he by his exceeding long stay glorify his patience and clemency.

2. That this Iudgement day shall be in the end of the world, and not before: & therefore it is said in Scripture, it shall be at the last day. Quest. But why doth God put off the generall Iudgment so long, & not call men to an account til after some thousands of yeares after some of them died? Answ. First, God hath vnsearchable respects of his owne glory, in dispatching by his prouidence the great businesse that concerns the rising or alteration of things in the state of mankinde: As in disposing of the Monarchies of the world, the kingdome of Antichrist raised, and ruined, the reiection and recalling of the Iewes, and such like, which will not be effected till the day which he hath appointed for the comming of Christ. Secondly, it is put off so long, that the elect may be all gathered, it being Gods pleasure to gather them by ordinarie meanes, so as the Iust haue a time to be borne, liue, heare the word, fulfill their measure of worke, &c. Thirdly, it is put off for the more effectuall triall of the faith and patience

3. That the precise day, month or year, when this Judgement shall be, is known to no man or Angel, Mark. 13. 32. Act. 1. 7. Quest. But seeing God will have us certain that there is a time for Judgement, why will he have us uncertain when it shall be? Answ. That thereby he may teach us at all times to watch and strive to be prepared: He will not let us know what day it shall be, that we may be every day prepared. And besides, he thereby the better exerciseth our faith and patience, and making us lay hold on his promises without limiting him to times and seasons. And therefore we should make this use of it, and restrain our curiosity, and never search or inquire after that, which God will not have us to know, but look to our task, for it is our duty to think it near at hand, and therefore to get oil into our lamps to be ready when the Bridegroom shall come, and to stand always upon our watch, like the wise Master of the house, that keeps all things carefully, because he knows not when the thief may assault his house, Mark. 13. 32, to the end. Matth. 24. 42, 43. and 25. 3, 4. If Christians were taught to say, it was the last time when S. John wrote to them, how much more cause have we to think we live in the last time, upon whom the ends of the world are more apparently come? Another question is moved about those words, Mark. 13. 32. How it was true that the Son ⟨p. 507⟩of Man himself did not know the day and hour of his own last coming? Divers answers have been given to this question. As first, he did not know it, that is, he did not know it so as to make us know it: or it was no part of that knowledge which as the Prophet of the Church he was bound to make known to us: as in that speech, The Lord your God proves you, that he may know, that is, that he may make you know, &c. and when we say, O Lord arise, we mean, make us arise; and such like phrases are used in Scripture: or their answer is, that as our Saviour assumed divers infirmities of ours, yet without sin, so did he assume ignorance; Ignorance I say of some things, that were not necessary for him as man to know, which belongs only to the estate of Humiliation, for now he is glorified, and hath laid down all infirmities, he now in heaven as man knows both the day and hour.

Thirdly, it may be answered, that as Man he could not know it, without revelation from his Divinity: and therefore if the Son of Man did then know it, it was not a knowledge that belonged to his Humane Nature in it self, but he had that knowledge given him from his Divine Nature.

Thirdly, it may be answered, that as Man he could not know it, without reuelation from his Diuinitie: and therefore if the Sonne of Man did then know it, it was not a knowledge that belonged to his Humane Nature in it selfe, but he had that knowledge giuen him from his Diuine Nature.

Thus of the time.

For the place where the Judgement shall be, we have nothing in particular certain of the Scriptures: Some men have thought that it should be held in the valley of Jehoshaphat, which was a place near to Jerusalem: and to that purpose they allege the words of the Prophet Joel, Chap. 3. 2. But this opinion is rash and presumptuous: because that place seems to speak in particular of such Nations as afflicted the people of Israel, and the valley of Jehoshaphat seems to be named but by way of allusion: yet notwithstanding, that the Judge should sit in judgement in some place about Jerusalem, is not altogether improbable, because it increaseth the terror of the judgement, & augments the glory of Christ, to sit there as a Judge, where himself was judged. But in this no man can conclude peremptorily to make a resolute opinion ⟨p. 508⟩of it, because we have not sufficient warrant for it out of the Word. In the general it is clear by Scripture, that it shall be in some part of this nether world, either on the earth or near unto it; because, as was showed before, no unclean things, such as devils and wicked men, may enter into heaven: and besides, it increaseth the terror and justice of the Judgement, to keep the Assizes where men have offended, and to sentence them to punishment in the place where they have done their offences: as for great crimes, Judges are wont to appoint the place of punishment to be where the fact was committed. It is very probable, that the Judge will sit in the clouds of the Air near the earth, whither the Elect shall be caught up to meet the Lord, 1 Thess. 4. 17. that so the devils may be conquered & sentenced in the very place where they have all this while ruled as princes, Ephes. 2. 2. I say only it is probable, because it cannot be necessarily concluded out of the places are alleged, viz. Matth. 24. 30. 1 Thess. 4. 17.

For the place where the Iudgement shall be, we haue nothing in particular certaine of the Scriptures: Some men haue thought that it should be held in the valley of Iehoshaphat, which was a place neere to Ierusalem: and to that purpose they alledge the words of the Prophet Ioel, Chap. 3. 2. But this opinion is rash and presumptuous: because that place seemes to speake in particular of such Nations as afflicted the people of Israel, and the valley of Ichoshaphat seems to be named but by way of allusion: yet notwithstanding, that the Iudge should sit in iudgement in some place about Ierusalem, is not altogether improbable, because it increaseth the terror of the iudgement, & augments thoglory of Christ, to sit there as a Iudge, where himselfe was iudged. But in this no man can conclude peremptorily to make a resolute opinion