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

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

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.

In the Reprobation of the wicked I note divers things, as

In the Reprobation of the wicked I note diuers things, as

1. In that speaking of the Judge his title of King is left out, which was mentioned, vers. 34, 40. I gather that wicked men, even at the Tribunal, when they shall see Christ in his greatest glory, yet they cannot truly love him, or •steeme of his glory: The natural hatred of Christ will continue upon them even at that day.

1. In that speaking of the Iudge his title of King is left out, which was mentioned, vers. 34, 40. I gather that wicked men, euen at the Tribunall, when they shall see Christ in his greatest glory, yet they cannot truly loue him, or •steeme of his glory: The naturall hatred of Christ will continue vpon them euen at that day.

2. In that he saith, Depart ye from me, it shows that it is a grievous misery to be thrust out from Christ: it were an everlasting fearful punishment, if wicked men did suffer no more, but the absence of Christ for ever; to live without that Sun of Righteousness, is worse than to live without the shining of the Sun in the firmament: and herein note the justice of Christ, in that wicked men could not abide the company of Christ, and true Christians in this world, they shall now be paid in the same kind, they shall never more enjoy the presence of Christ or any one true Christian. Woe to Hypocrites at that day, though now they seem to be joined to Christ, yet let them think what it will be, when they shall be made to depart.

2. In that he saith, Depart yee from me, it shewes that it is a grieuous misery to be thrust out from Christ: it were an euerlasting fearfull punishment, if wicked men did suffer no more, but the absence of Christ for euer; to liue without that Sunne of Righteousnesse, is worse than to liue without the shining of the Sunne in the firmament: and herein note the iustice of Christ, in that wicked men could not abide the company of Christ, and true Christians in this world, they shall now be paid in the same kinde, they shall neuer more enioy the presence of Christ or any one true Christian. Woe to Hypocrites at that day, though now they seeme to be ioyned to Christ, yet let them thinke what it will be, when they shall be made to depart.

3. In that he calls them Cursed, it shows that every wicked man is a cursed creature; and withal, that to be under Gods curse is the quintessence of misery. And therefore godly men have little cause to envy the prosperity of any wicked man, nor wicked man to be so drunken with the ⟨p. 528⟩estimation of the fading glory of earthly possessions.

3. In that he calls them Cursed, it shewes that euery wicked man is a cursed creature; and withall, that to be vnder Gods curse is the quintessence of misery. And therefore godly men haue little cause to enuy the prosperitie of any wicked man, nor wicked man to be so drunken with the ⟨p. 528⟩estimation of the fading glory of earthly possessions.

4. In that he saith, Into everlasting fire, it notes the unspeakable horror of the pain of wicked men in Hell. If a man knew he must lie in a burning fire but one day, oh how would he be dismayed? Oh what senselessness hath bewitched ungodly men, that are not frighted with everlasting burnings? They are wonderfully blinded, that strive to believe, that there is only Poena Damni, not Poena Sensus, in Hell: That there is no pain in Hell, but only loss of good things, as the presence of God and Christ, &c.

4. In that he saith, Into euerlasting fire, it notes the vnspeakable horror of the paine of wicked men in Hell. If a man knew he must lie in a burning fire but one day, oh how would he be dismayed? Oh what senselesnesse hath bewitched vngodly men, that are not frighted with euerlasting burnings? They are wonderfully blinded, that striue to beleeue, that there is only Poena Damni, not Poena Sensus, in Hell: That there is no paine in Hell, but only losse of good things, as the presence of God and Christ, &c.

5. In that he saith, Prepared for the Devil and his Angels, we observe,

5. In that he saith, Prepared for the Deuill and his Angels, we obserue,

1. That God never purposed to show mercy to the Devils.

1. That God neuer purposed to shew mercy to the Deuills.