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

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, Heb. 11. 7. so the example of the Queene of the South, and the Niniuites, will ⟨p. 523⟩rise vp in Iudgement against the Iewes, Matth. 12. 41, 42. Lastly, the Spirit of God, which hath rebuked the world of sin, will be able to conuince all the vngodly openly of all their wickednesse at that day.

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 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.

For the first, in general we may note, That if Christ call us to grace and good works in this life, he will call us to glory in another world: All that are effectually called, and set about Gods work in this world, shall have a most joyful call to the possession of an eternal kingdom at the last day. Which should much encourage the godly, against all the hardship of godliness in this life.

For the first, in generall we may note, That if Christ call vs to grace and good works in this life, he will call vs to glory in another world: All that are effectually called, and set about Gods worke in this world, shall haue a most ioyfull call to the possession of an eternall kingdome at the last day. Which should much incourage the godly, against all the hardship of godlinesse in this life.

There are many things may be briefly noted from the particular words by which this glorious calling is expressed.

There are many things may be briefly noted from the particular words by which this glorious calling is exprest.

1. In that the Judge is suddenly by change of stile called a King, it might have some use for the present respect of the Disciples, that dreamed of an earthly kingdom in this world: and besides, a general respect unto the godly of all ages to inform them, that though Christ entertain his servants in this world but in mean conditions many times, and that thereby his glory seems much abased amongst men, yet at that day, he will speak and do for them like a King, yea a King alone, when all other Kings shall lay their Crowns at his feet.

1. In that the Iudge is suddenly by change of stile called a King, it might haue some vse for the present respect of the Disciples, that dreamed of an earthly kingdom in this world: and besides, a generall respect vnto the godly of all ages to informe them, that though Christ entertaine his seruants in this world but in meane conditions many times, and that thereby his glory seems much abased amongst men, yet at that day, he will speake and doe for them like a King, yea a King alone, when all other Kings shall lay their Crownes at his feet.

2. In that he saith, Come ye, it notes how glad Christ will be of them at that day, as of such as have been long from him. No father can be so glad to see his children that have been long absent, as Christ will be to see his members: while he yet sits upon the Throne of Judgement, he cannot choose but show his affection.

2. In that he saith, Come yee, it notes how glad Christ will be of them at that day, as of such as haue beene long from him. No father can be so glad to see his children that haue beene long absent, as Christ will be to see his members: while he yet sits vpon the Throne of Iudgement, he cannot chuse but shew his affection.

3. In that he saith, Ye blessed of my Father, he shows them the fountain of all their preferment to be Gods free love and grace to them, and not their deserts. And withal teacheth us to be confident in it, that no people are so blessed and happy as such as be true Christians: They are the blessed of God; even such as God blesseth as a father: If Israels blessing could make Jacob happy, much more Gods blessings upon those he acknowledgeth for his children. It matters not though the world hate us, and curse us; if God will love us and bless us, it is enough.

3. In that he saith, Yee blessed of my Father, he shewes them the fountaine of all their preferment to be Gods free loue and grace to them, and not their deserts. And withall teacheth vs to be confident in it, that no people are so blessed and happy as such as be true Christians: They are the blessed of God; euen such as God blesseth as a father: If Israels blessing could make Iacob happy, much more Gods blessings vpon those he acknowledgeth for his children. It matters not though the world hate vs, and curse vs; if God will loue vs and blesse vs, it is enough.

4. In that he saith; Inherit the kingdom, it imports that we shall never have full possession of perfect glory till the day of Judgement. We are heirs now, but we are as it were under age. And besides, merit of works is here again confuted: for if we hold heaven by inheritance, then not by merit: a mans child claims not his land by desert but by descent. And further, in that he calls their glory a kingdom, it gives us a glimpse of the surpassing advancement of every true Christian at that day. This world hath no higher estates to shadow it out by, but a kingdom, which is the highest greatness on earth, and therefore we should be greatly comforted against the miseries ⟨p. 525⟩we suffer in the days of our banishment, and pilgrimage here below.

4. In that he saith; Inherit the kingdome, it imports that we shall neuer haue full possession of perfect glory till the day of Iudgement. We are heires now, but we are as it were vnder age. And besides, merit of works is here againe confuted: for if we hold heauen by inheritance, then not by merit: a mans child claimes not his land by desert but by descent. And further, in that he cals their glory a kingdome, it giues vs a glimpse of the surpassing aduancement of euery true Christian at that day. This world hath no higher estates to shadow it out by, but a kingdome, which is the highest greatnesse on earth, and therefore we should be greatly comforted against the miseries ⟨p. 525⟩we suffer in the daies of our banishment, and pilgrimage here below.

5. In that he saith, Prepared, we may gather from that word, the great care of our heavenly Father, that provides estates for all his children long before they be ready to possess it, which should be some instruction to earthly Parents to show care for their children in providing, if it may be, for them before hand.

5. In that he saith, Prepared, we may gather from that word, the great care of our heauenly Father, that prouides estates for all his children long before they be ready to possesse it, which should be some instruction to earthly Parents to shew care for their children in prouiding, if it may be, for them before hand.

6. In that he saith, for you, it manifestly shows that God did particularly choose certain men, and not all men, as heirs of his kingdom.

6. In that he saith, for you, it manifestly shewes that God did particularly chuse certaine men, and not all men, as heires of his kingdome.

7. In that he saith, from the foundation of the world, we may again note that Heaven is not had by our merits, because it was prepared before we had done either good or evil. Observe also, that our Saviour making mention of the beginning of the world, expresseth it by mentioning the foundation of the world, great was the surpassing glory of Gods power and wisdom in making the world, and likewise beyond all apprehension, great was his power in hanging this mighty frame of all things without any thing to hold it up, save his own secret power and decree, and will it should be so. Or may not the foundation of the world be referred to the mind of God in eternity? Though this world were framed and reared in the beginning of time, yet may we not say, that it was founded in the mind of God from all eternity?

7. In that he saith, from the foundation of the world, we may againe note that Heauen is not had by our merits, because it was prepared before we had done either good or euill. Obserue also, that our Sauiour making mention of the beginning of the world, expresseth it by mentioning the foundation of the world, great was the surpassing glory of Gods power and wisdome in making the world, and likewise beyond all apprehension, great was his power in hanging this mightie frame of all things without any thing to hold it vp, saue his owne secret power and decree, and will it should be so. Or may not the foundation of the world be referred to the minde of God in eternitie? Though this world were framed and reared in the beginning of time, yet may we not say, that it was founded in the minde of God from all eternitie?

The consideration of all these things in the calling to glory, should greatly abase us for our want of affection, and admiration, and strong consolation in the hope of all this glory, and if it be possible, it should pluck up our hearts to a fervent love and longing for, and hasting to the appearing of Christ Jesus; our hearts, I say, upon whom the ends of the world are come, when the day of the Lord is so near at hand. And withal it should work in us a perfect patience in bearing the afflictions of this life, these light afflictions, I say light, in comparison of that eternal weight of glory.

The consideration of all these things in the calling to glory, should greatly abase vs for our want of affection, and admiration, and strong consolation in the hope of all this glory, and if it be possible, it should plucke vp our hearts to a feruent loue and longing for, and hasting to the appearing of Christ Iesus; our hearts, I say, vpon whom the ends of the world are come, when the day of the Lord is so neare at hand. And withall it should worke in vs a perfect patience in bearing the afflictions of this life, these light afflictions, I say light, in comparison of that eternall weight of glory.