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

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.

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.

Thus of their calling to glory: The Reason follows, vers. 35. 36. And it is taken from their works of mercy, as they ⟨p. 526⟩are signs of their faith in Christ, and as marks of their Adoption, not as causes of their glory: and yet if it were granted they were causes of glory, yet it will not follow they are meritorious causes: There are many sorts of efficient causes, besides causes meritorious: if any ask why their works of piety are not mentioned, or works of righteousness as well as mercy: I answer; that mercy is not absolutely better than piety, but only in a sort, viz. in respect of men, and as mercy doth justify our piety to be right. Now out of all the words I observe

Thus of their calling to glory: The Reason followes, vers. 35. 36. And it is taken from their workes of mercy, as they ⟨p. 526⟩are signes of their faith in Christ, and as markes of their Adoption, not as causes of their glory: and yet if it were granted they were causes of glory, yet it will not follow they are meritorious causes: There are many sorts of efficient causes, besides causes meritorious: if any aske why their workes of piety are not mentioned, or workes of righteousnesse as well as mercy: I answer; that mercy is not absolutely better than piety, but only in a sort, viz. in respect of men, and as mercy doth iustifie our pietie to be right. Now out of all the words I obserue

1. That good works are necessary to salvation, as causes without which no salvation will be had.

1. That good workes are necessary to saluation, as causes without which no saluation will be had.

2. That works of mercy are very acceptable to God, Acts 10. 4. Phil. 4. 18.

2. That workes of mercie are very acceptable to God, Acts 10. 4. Phil. 4. 18.

3. That the best charity is to relieve godly Christians, Gal. 6. 10.

3. That the best charitie is to releeue godly Christians, Gal. 6. 10.

From the answer of the godly, we may gather something of defect, and something of praise. The defect seems to be, that they do not sufficiently inform themselves of the dearness of relation between them and Christ, and the great account that Christ makes of their works. As we must not be just over-much, to think better of our selves than there is cause, so we must not be wicked over-much, in denying Gods grace, or attributing more sin to our selves than is true. Their great praise imported in these words is, that they forget the good they have done, being more prone to see and acknowledge their unworthiness, whereas wicked men can remember the good they have done, but forget their sins.

From the answer of the godly, we may gather something of defect, and something of praise. The defect seemes to be, that they doe not sufficiently informe themselues of the dearenesse of relation betweene them and Christ, and the great account that Christ makes of their workes. As we must not be iust ouer-much, to think better of our selues than there is cause, so we must not be wicked ouer-much, in denying Gods grace, or attributing more sinne to our selues than is true. Their great praise imported in these words is, that they forget the good they haue done, being more prone to see and acknowledge their vnworthinesse, whereas wicked men can remember the good they haue done, but forget their sinnes.

From the Reply of Christ we may observe, the near conjunction between Christ and Christians: He reckons of them as of himself, and is affected with all that befalls them, as if it did befall himself: He is not ashamed to call them brethren; yea he reckons poor Christians as a part of himself, though they be despised in the world, yet he loves them, as he loves himself, they are precious in his eyes: calling them brethren, he vouchsafeth them incredible honour, which should greatly stir us up to charity; and if at ⟨p. 527⟩any time we are dull, set Christ before our eyes, and think what a Sacrilege it is to deny relief to Christ.

From the Reply of Christ we may obserue, the neere coniunction betweene Christ and Christians: Hee reckons of them as of himselfe, and is affected with all that befalls them, as if it did befall himselfe: He is not ashamed to call them brethren; yea he reckons poore Christians as a part of himselfe, though they be despised in the world, yet he loues them, as he loues himselfe, they are pretious in his eyes: calling them brethren, hee vouchsafeth them incredible honour, which should greatly stirre vs vp to charity; and if at ⟨p. 527⟩any time we are dull, set Christ before our eyes, and thinke what a Sacrilege it is to deny releefe to Christ.

Thus of the sentence of absolution: which being ended, he will proceed to the sentence of condemnation. He is not so merciful as to forget to be just. It is in vain to plead the mercy of God and Christ, to prove the salvation of the wicked, for he is just as well as merciful, and that they shall know fully at his coming. In the sentence of condemnation observe four things: First, the reprobation of the wicked, vers. 41. Secondly, the cause of this reprobation, vers. 42, 43. Thirdly, the Apology of the wicked for themselves, vers. 44. Fourthly, the answer to their Apology, vers. 45.

Thus of the sentence of absolution: which being ended, he will proceed to the sentence of condemnation. Hee is not so mercifull as to forget to be iust. It is in vaine to plead the mercy of God and Christ, to proue the saluation of the wicked, for he is iust as well as mercifull, and that they shall know fully at his comming. In the sentence of condemnation obserue foure things: First, the reprobation of the wicked, vers. 41. Secondly, the cause of this reprobation, vers. 42, 43. Thirdly, the Apologie of the wicked for themselues, vers. 44. Fourthly, the answer to their Apologie, vers. 45.