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

The manner of the trial follows, where three things must be inquired into; 1. About what the trial shall be. 2. By what law men shall receive their trial. 3. By what evidence they shall be tried.

The manner of the triall follows, where three things must be inquired into; 1. About what the triall shall be. 2. By what law men shall receiue their triall. 3. By what euidence they shall be tried.

For the first, it is clear by Scripture, that the trial shall be about the works of all men. They shall be examined about their works, and the proceeding shall be according to their works, as these and other Scriptures show, 2 Cor. 5. 10. Rom. 2. 6. If any say, that then it seems faith shall not be enquired after: I answer, that it shall, as is plain, 1 Pet. 1. 7. for by their works their faith shall be proved to the world; and faith it self is one of the highest works of a true Christian, Joh. 6. 29. If any say further, that hereby is imported, that the godly shall then be justified by their works, and be saved for their works sake: I answer, that they shall be judged then according to their works, not for their works; God of his free grace will give reward according to their works, but not for their works, nor will their works then justify them, otherwise then as they declare them to be justified by Christ, and truly righteous in themselves. It may be further objected, that this may discourage poor Christians, ⟨p. 520⟩and all such as have not power to do good works: I answer, that it is an error to think, that there are no good works but giving of alms: There are good works in the obedience of every one of Gods commandments. Works of piety, and the works of our particular callings, are good works, as well as works of mercy: and the works of spiritual mercy a poor man may do as well as a rich man.

For the first, it is cleare by Scripture, that the triall shall be about the workes of all men. They shall be examined about their workes, and the proceding shall be according to their workes, as these and other Scriptures shew, 2 Cor. 5. 10. Rom. 2. 6. If any say, that then it seemes faith shall not bee enquired after: I answer, that it shall, as is plaine, 1 Pet. 1. 7. for by their works their faith shall be prooued to the world; and faith it selfe is one of the highest workes of a true Christian, Ioh. 6. 29. If any say further, that hereby is imported, that the godly shall then be iustified by their workes, and be saued for their workes sake: I answer, that they shall be iudged then according to their workes, not for their workes; God of his free grace will giue reward according to their workes, but not for their workes, nor will their works then iustifie them, otherwise then as they declare them to be iustified by Christ, and truly righteous in themselues. It may be further obiected, that this may discourage poore Christains, ⟨p. 520⟩and all such as haue not power to doe good workes: I answer, that it is an error to thinke, that there are no good works but giuing of almes: There are good works in the obedience of euery one of Gods commandements. Works of piety, and the works of our particular callings, are good works, as well as works of mercy: and the works of spirituall mercy a poore man may doe as well as a rich man.

About the trial of wicked men also divers things may be objected: As first, they shall be judged for original sin, being borne children of wrath, Eph. 2. 3, and yet that is no work: I answer, that original sin is a work as it was wrought by Adam, and imputed to them, and as it is the cause and root of their actual sins: secondly, it may be said that they may be punished for other mens works, and so be judged for more works than their own works. To this I answer, that the punishment of their Parents sins may reach to their children, Commandment 2. but that is to be understood of temporal punishments in this world, and not of the sentence at that day: only children may then be judged for their Parents sins, and others for other mens sins, but that is only as other mens evil works become theirs, either by consent, or partaking, or imitation, Matth. 23. 35. There is another case that concerns both good and bad in that day, and that is the case of Infants either elect or reprobate, how shall they be judged that have done neither good nor evil in actual works, dying before they come to years of discretion. To this I answer, that the proceedings of God about Infants, is not clearly revealed unto us in this world, and therefore we must leave that as a secret till that day. In Infants reprobated, Adams work is imputed, and the vile corruption of their natures makes them children of wrath: In elect children, both the work of their Parents faith is imputed unto them, and besides the Spirit of Christ supplies outward works, by inward sanctification, after a way we cannot express. Thus of the first point.

About the triall of wicked men also diuers things may be obiected: As first, they shall be iudged for originall sinne, being borne children of wrath, Eph. 2. 3, and yet that is no worke: I answer, that originall sinne is a worke as it was wrought by Adam, and imputed to them, and as it is the cause and root of their actuall sinnes: secondly, it may be said that they may be punished for other mens workes, and so be iudged for more works than their owne works. To this I answer, that the punishment of their Parents sinnes may reach to their children, Commandement 2. but that is to be vnderstood of temporall punishments in this world, and not of the sentence at that day: only children may then be iudged for their Parents sins, and others for other mens sins, but that is only as other mens euill works become theirs, either by consent, or partaking, or imitation,

The third thing is, by what Evidence mens causes shall be tried, and how the sins of the wicked shall be proved against them? And for answer hereunto, we read Reu. 20. 12. that when the dead both great and small shall stand before the Lord, there shall be certain Books opened, out of which shall be taken manifest evidence in all the Trials. Now what books these shall be, other Scriptures tell us: and so we read of five books that are likely then to be opened.

The third thing is, by what Euidence mens causes shall be tryed, and how the sinnes of the wicked shall be proued against them? And for answer hereunto, we reade Reu. 20. 12. that when the dead both great and small shall stand before the Lord, there shall be certaine Books opened, out of which shall be taken manifest euidence in all the Trials. Now what books these shall be, other Scriptures tell vs: and so we reade of fiue books that are likely then to be opened.

The first is the book of Nature, and so the creatures abused by men shall be for evidence against men: as unto the Idolatrous Jews, the very horns of their Altars shall testify against them, Jer. 17. 1. their sin is graven, and as it were written upon the creatures they have abused.

The first is the booke of Nature, and so the creatures abused by men shall be for euidence against men: as vnto the Idolatrous Iewes, the very hornes of their Altars shall testifie against them, Ier. 17. 1. their sinne is grauen, and as it were written vpon the creatures they haue abused.

The second book is the book of Scripture: for all those places of Scripture have been in this world rightly propounded and urged against them, shall then serve for undeniable evidence: The word which they have heard shall judge them at the last day, saith our Saviour, Joh. 12. 48.

The second booke is the booke of Scripture: for all those places of Scripture haue beene in this world rightly propounded and vrged against them, shall then serue for vndeniable euidence: The word which they haue heard shall iudge them at the last day, saith our Sauiour, Ioh. 12. 48.

The third book is the book of Conscience: Every mans conscience shall then be wonderfully dilated, and made able to remember all their sins afresh, and so shall be as a thousand witnesses. Though the consciences of most men are now asleep, yet Christ will make them awake at that ⟨p. 522⟩day, and give in full and perfect evidence. That work of accusing which the conscience doth in some men unperfectly in this life, it shall do perfectly at that day: and so for excusing in the godly.

The third booke is the booke of Conscience: Euery mans conscience shall then be wonderfully dilated, and made able to remember all their sinnes afresh, and so shall be as a thousand witnesses. Though the consciences of most men are now asleepe, yet Christ will make them awake at that ⟨p. 522⟩day, and giue in full and perfect euidence. That worke of accusing which the conscience doth in some men vnperfectly in this life, it shall doe perfectly at that day: and so for excusing in the godly.

The fourth book is the book of Gods remembrance mentioned in the case of the godly, Mal. 3. 16. and intimated in the case of the wicked, Jer. 17. 1. in which book are written all the things that men have done in their bodies, whether good or evil.

The fourth booke is the booke of Gods remembrance mentioned in the case of the godly, Mal. 3. 16. and intimated in the case of the wicked, Ier. 17. 1. in which booke are written all the things that men haue done in their bodies, whether good or euill.

Now besides these books, we read in that place of the Revelations, of a book of Life, that is, of such a book as contains the names of all that God hath appointed unto salvation by Jesus Christ, and by that book the Judge will see upon whom to pass the sentence of Absolution, and so by consequent, on whom to pass the sentence of condemnation, Revel. 20. 12. with Phil. 4. 3.

Now besides these books, we reade in that place of the Reuelations, of a booke of Life, that is, of such a booke as containes the names of all that God hath appointed vnto saluation by Iesus Christ, and by that booke the Iudge will see vpon whom to passe the sentence of Absolution, and so by consequent, on whom to passe the sentence of condemnation, Reuel. 20. 12. with Phil. 4. 3.

Now besides these books, we read of a book of providence, that contains a Record of all the persons to whom God gave natural life, and form, of which David makes mention, Psal. 136. 16. and this book may be of use to show who must be called to Judgement.

Now besides these books, we reade of a booke of prouidence, that containes a Record of all the persons to whom God gaue naturall life, and forme, of which Dauid makes mention, Psal. 136. 16. and this booke may be of vse to shew who must be called to Iudgement.

And yet further we may gather out of other Scriptures, that if there be need God can produce other Evidence: As first the Heavens and the Earth will declare Gods righteousness, at least by way of aggravation, either in respect of the benefits they have brought forth unto man to allure him to goodness, and the judgments have been upon them to terrify him, Psal. 50. 6. The very vanity which the creatures have been subject to, will testify against man in that day: The heaven, saith Zophar, shall reveal his iniquity, and the earth shall rise up against him, Job 20. 27. And hence it was that God called the heaven and the earth to witness between him and the people at sundry times in the Old Testament. Secondly, the examples of the faith, and piety, patience, and mercy in godly men that have lived amongst the wicked, will be evidence against them: as the example of Noah will condemn the old world, Heb. 11. 7. so the example of the Queen of the South, and the Ninevites, will ⟨p. 523⟩rise up in Judgement against the Jews, Matth. 12. 41, 42. Lastly, the Spirit of God, which hath rebuked the world of sin, will be able to convince all the ungodly openly of all their wickedness at that day.

And yet further we may gather out of other Scriptures, that if there be need God can produce other Euidence: As first the Heauens and the Earth will declare Gods righteousnesse, at least by way of aggrauation, either in respect of the benefits they haue brought forth vnto man to allure him to goodnesse, and the iudgments haue beene vpon them to terrifie him, Psal. 50. 6. The very vanitie which the creatures haue beene subiect to, will testifie against man in that day: The heauen, saith Zophar, shall reueale his iniquitie, and the earth shall rise vp against him, Iob 20. 27. And hence it was that God called the heauen and the earth to witnesse betweene him and the people at sundry times in the Old Testament. Secondly, the examples of the faith, and piety, patience, and mercy in godly men that haue liued amongst the wicked, will be euidence against them: as the example of Noah will condemne the old world,

Thus of the manner of the Trial. The manner of the Sentence follows.

Thus of the manner of the Triall. The manner of the Sentence followes.

The manner of the Sentence we cannot in this world know, save that our Saviour himself hath given a little taste of it, by making a brief description of it in Matth. 25. the latter part of the chapter: and this glimpse of that glory of his proceedings there he gives, that both the godly might be established in consolation, and the wicked left without excuse having so fair warning.

The manner of the Sentence we cannot in this world know, saue that our Sauiour himselfe hath giuen a little taste of it, by making a briefe description of it in Matth. 25. the latter part of the chapter: and this glimpse of that glory of his proceedings there he giues, that both the godly might be established in consolation, and the wicked left without excuse hauing so faire warning.

The sentence stands of two parts, the one concerns the godly, and that is a sentence of absolution, as Divines call it, or rather a sentence of glorification: and the other concerns the wicked, and that is a sentence of condemnation. Our Saviour will begin with the sentence of absolution, to show thereby his readiness to mercy, and long-suffering, and that he is not carried with unjust fury against those on his left hand, and that thereby also he may make the elect capable of the dignity of being Assessors with him in the Judgement upon the wicked.

The sentence stands of two parts, the one concernes the godly, and that is a sentence of absolution, as Diuines call it, or rather a sentence of glorification: and the other concernes the wicked, and that is a sentence of condemnation. Our Sauiour will begin with the sentence of absolution, to shew thereby his readinesse to mercy, and long-suffering, and that he is not caried with vniust furie against those on his left hand, and that thereby also he may make the elect capable of the dignitie of being Assessours with him in the Iudgement vpon the wicked.

The sentence that concerns the godly may be considered of according to the four parts of it. The first is the calling of the elect to glory, vers. 34. The second is the reason given for this calling, vers. 35, 36. The third is the answer Christ shall receive from the elect, v. 37, 38, 39. The fourth is the replication of our Saviour to their answer, v. 40.

The sentence that concernes the godly may be considered of according to the foure parts of it. The first is the calling of the elect to glory, vers. 34. The second is the reason giuen for this calling, vers. 35, 36. The third is the answer Christ shall receiue from the elect, v. 37, 38, 39. The fourth is the replication of our Sauiour to their answer, v. 40.