Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

[Vers. 28.29.] VERS. 28.29. And Iesus said unto them, verely I say unto you, that ye which have followed mee in the Regeneration, when the Sonne of man shall sit in the Throne of his glory, ye shall also sit vpon twelve Thrones, judging the twelve Tribes of Israell. And every one that hath for∣saken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my names sake, shall receive an hundred fold, and shall inherit everlasting life.

[Sect. 1] §. 1. Yee which have followed mee in the Re∣generation.]

Concerning this head of Regeneration, many necessary questions may be propounded; and because they are necessary, I will not balke them, and because many, I will not enlarge them all.

[Quest. 1] What is Regeneration?

[Answ. 1] It is a worke of God, wrought by the word, whereby hee infuseth the holy Spirit into the whole man, for his owne glory, and our salva∣tion. The severall branches of the Definition are these; namely,

First, Regeneration is the worke of God, not the worke of man; and hence they which are regenerated are called his workemanship, Ephes. 2.10. And the worke is appropriated unto him, as the Author of it, Iohn 13. and 3.6. and Ezech. 36.26.

Secondly, Regeneration is wrought by the meanes and ministery of the word; Psalm. 19.7. Iohn 15.3. and 1. Peter 1.23. and 2. Peter 1.5. And therefore if we would be regenerated, we must attend carefully to the word, as followes by and by.

Thirdly, in Regeneration the Lord infuseth his Spirit into the whole man, and worketh a true and holy change in all the parts of the soule, Wisdom. 12.11. and 1. Timoth. 1.7.

Fourthly, God workes. Regeneration in the heart of his Saints, both for his and their glory: where we may observe, that as there was a double aime and end in the Worker of Regeneration, so there should be in those in whom it is wrought.

First, the Person working the worke of Rege∣neration, aimed therein

I. At his owne glory, Proverb. 16.4. And

II. At the good, glory, and eternall felicity of those whom he Regenerates: Therefore

Secondly, the persons in whom the worke of Regeneration is wrought, should aime

I. Principally, and above all, to glorifie their God, in their lives and conversations, who hath done so great things for their soules, 1. Corinth. 10.31. And

II. Next thereunto they must be chiefly care∣full to worke out the worke of their salvation with feare and trembling, Philip. 2.12. because nothing doth so nearely concerne them, next unto Gods glory, as the salvation of their soules.

By what steps or degrees doth the worke of [Quest. 2] Regeneration proceed? Or, what are the de∣grees of Regeneration?

First, the Spirit of God, and the Spirit of con∣trition [Answ. 1] doth shew us our sinnes; that is, not one∣ly the guilt and danger, but also the turpitude and filthinesse of sinne; and doth teach us, not onely to detest the punishment of sinne, but even sinne it selfe, yea not to hate God, who is the a∣venger of sinne, or righteousnesse and holinesse which are contrary to sinnes, but to hate our selves for the violation of the rules of righteous∣nesse, and the provocation, of so gracious, and good a God. I might enlarge this particular, but I will but onely briefely branch it out into a dou∣ble worke of the holy Spirit: to wit,

I. The Spirit of God doth shew us three things; namely,

First, our guilt; that is, how wee have trans∣gressed and violated the whole Law of God; and therefore if God should call us unto judgement, or enter into judgement with us, wee must needs accuse our selves, and confesse that wee are guil∣ty of the transgression, and breach of the Law. And

Secondly, our danger wherein wee are by reason of our sinnes; the wages of sinne being death, Rom. 6.23. and the reward of the viola∣tion of the Law, eternall condemnation. And

Thirdly, the pollution and filthinesse of sinne, how that it is out of measure sinfull, and a thing most loathsome both in it selfe, and unto the pure eyes of our heavenly Father.

II. The Spirit of God doth negatively not teach unto us these two things: viz, either

First, to hate God, because he is the punisher, and avenger of sinne, or because he will not suf∣fer us to sinne without punishment: for this the malignant Spirit teacheth to men, who have gi∣ven themselves over unto sinne. Or

Secondly, to hate righteousnesse, and true holi∣nesse, because they are contrary unto our sinnes, lusts, and vile affections, and because for the vio∣lation of the rules of righteousnesse and holinesse wee are punished and plagued. For this, Sathan, and our owne corruption teacheth unto us, and not the good, and blessed, and holy Spirit of God.

III. The Spirit of God affirmatively teacheth these three things unto us: namely.

First, to hate the punishment of sinne: the Spirit teacheth us, that it is a fearefull thing to fall into the hands of God, because he is a consu∣ming fire: and that those who continue to trans∣gresse an infinite Law, and to offend an infinite Law-giver, shall be infinitly punished with tor∣ments intollerable, though alwayes tollerated and borne: and therefore wee are taught by the

Spirit to hate these punishments, which are the reward of sinne. And

Secondly, to hate sinne it selfe, which is the cause of this punishment, and that with a per∣fect hatred; yea not onely in regard of the pu∣nishment of sinne, but in regard of sinne it selfe, it being in its owne nature a thing worthy to be detested, and abhorred. Yea

Thirdly, the Spirit teacheth us to hate our selves, for our folly and madnesse, that have lo∣ved, and delighted in those things, which are both infinitly evill and ougly in themselues, and shall be so severely, and unspeakably punished without repentance. And this is the first degree and steppe unto Regeneration.

[Answ. 2] Secondly, the Spirit of God doth excite, and stirre vp in us, an unfained desire of the remis∣sion and pardon of all our sinnes; and this is the second step and degree of Regeneration. Now because a wicked man may desire to have his sinnes forgiven him, it will not be amisse to ob∣serve the difference, betweene the desire of the Regenerate and unregenerate man.

I. The desire of the Regenerate is serious and solide, they conceive sinne to bee an infinite evil, and a thing so odious unto God, that it separates him from man Ierem. 5.25. And therefore so long as they are not certaine that their sinnes are remitted, they are uncertaine of the presence of God in them, or of his love unto them, or of their reconciliation unto him; yea untill they are sure that their sinnes are done away, they cannot have any true peace of conscience, or spirituall rejoycing. Now as they earnestly, and unfainedly desire to be certaine of all these: viz, of the presence and love of God, and reconcilia∣tion unto him, and peace with him, and with themselves, and of the joy and consolation of the Spirit in themselves: So they incessantly and heartily desire the assurance of the pardon of their sinnes, without which assurance they can∣not be assured of the other.

II. The desire of the unregenerate is a confu∣sed, and fleeting desire; he wisheth often that his sinnes were pardoned, but the desire thereof doth not constantly possesse his heart: hee may desire remission remissely, sleightly, and casually, but not seriously, and solidly, or vpon those grounds whereby it is desired by the Regenerate man.

III. The Regenerate man desires rather to be purged from the evill of sinne, then freed from the evill of punishment; When the child of God groanes, both under the burden of sinne, and of punishment, and is sensible of both the Evils; then he desires to be freed first from the guilt and filth of sinne, as the greater evill; and prayes unto God more heartily to wash him, and purge him, and cleanse him from his pollution, then to ease him of his paine.

IIII. The unregenerate man is more sensible of the evill of punishment, then of sinne, and more desirous to be freed from that, then this. Thus this earnest and unfained desire of the assu∣rance of the pardon and remission of sinne is the second degree of Regeneration.

Thirdly, the next step and degree of Regene∣ration, [Answ. 3] is the Spirit of supplication, and prayer: now three things are here to bee examined by us: namely,

I. Whether pray wee daily unto God, to pardon our sinnes and to regenerate us? And with David cry unto the Lord, to create cleane hearts, and renew right Spirits within us? Psal. 51.11. And

II. Whether can wee commit our selves un∣to the Lord, and expect with willing obedience the revelation of his will? can wee when wee pray, say unto the Lord, I flee unto thee O Lord, doe unto mee as shall seeme good in thy eyes? And

III. Whether doe wee obtaine our requests at Gods hand or not? wee should marke the re∣turne, and fruit of our prayers, and see whether (with the King of Niniveh, and the prodigall Child) our prayers be heard, and our suites gran∣ted. For if wee can fervently pray, and faithfully commit and commend our selves unto the good will, and pleasure of God, and obtaine our suites at his hands, we may be comfortably perswaded that we are regenerated, because God heares not sinners, Iohn 9.31.

Fourthly, the last degree and highest step of [Answ. 4] Regeneration, is the testimony, evidence, and pledge of the Spirit, whereby is sealed unto us, and wrought in us, the certainty of tho love of God, together with a full purpose of heart to walke before the Lord, all the dayes of our lives. And therefore wee should examine our selves, whether the Spirit of God witnesse unto our spi∣rits, that God loves us, and that in love unto him, wee purpose to give our selves wholly up unto him.

Who are Regenerated? [Quest. 3]

Onely those who are endued with the know∣ledge of God, and the faith of Christ. [Answ.]

What is Regenerated, in those who are rege∣nerated? [Quest. 4]

The whole man; that is, [Answ.] as well the body as the soule, but it begins in the mind; and there∣fore the Apostle exhort us to labour, to be re∣newed in the spirit of our minds, Ephes. 4.23. Rom. 12.2.

Who Regenerates? [Quest. 5]

CHRIST as God by his Spirit: [Answ.] and hence the Apostle saith, Yee are taught by Christ, Ephes. 4.21. and yee are created anew according to God, vers. 24.

Unto whose examplar, or according to whose [Quest. 6] patterne is Regeneration to be wrought?

According to the exemplar, [Answ.] and similitude of Christ. For those who are regenerated must la∣bour and endeavour to be like unto Christ, 1. Iohn 3.3.

Wherein doth Regeneration consist? [Quest. 7]

In the putting off the old man, [Answ.] and putting on the new, Ephes. 4.22.

What are the parts of this new man which is [Quest. 8] to be put on?

True righteousnesse, and holinesse, Ephes. 4.24. [Answ.]

Where and when is Regeneration to be [Quest. 9] wrought?

[Answ.] In this world, and that while wee live but it shall be perfected in Heaven.

[Quest. 10] For what ends doth God Regenerate us?

[Answ. 1] First, that wee might serve him in righteous∣nesse and true holinesse, Luke 1.74, 75. And

[Answ. 2] Secondly, that wee might be saved at the last day, Iohn 3. These eight last Questions I have onely briefely named, because if the Reader would see them all enlarged, let him read Zanch in Ephes. Cap. 4. Page 327. 328. 329. 330. 331.

[Quest. 11] By whom, or by what meanes is Regeneration wrought?

[Answ. 1] First, by the holy Spirit, as the immediate cause; Iohn 3.5. And therefore wee must not resist the holy Ghost, nor greeve him, nor quench his mo∣tions, but waight carefully for his comming, and attend diligently unto his cals, and cry mightily unto the Lord, to give his holy Spirit unto us.

[Answ. 2] Secondly, Regeneration is wrought by the knowledge of Christ, or by the word which is the instrument to beget the knowledge of Christ in us, Ephes. 4.21. Iames 1.18. And therefore two things are here required of us, if we desire to be regenerate; namely,

I. Wee must attend constantly to the prea∣ching of the word, because the mouth of the Mi∣nister is the conduite pipe by which the seed of the word, and the life of grace is derived unto us.

II. Wee must hide the word in our hearts: it is a seed, now if the seed be hid in the earth it will spring vp; it is a medicine, and if it be taken downe it will heale; it is a pure Fountaine, and therefore if we delight our selves therein, it will purge: the word is a quickning word, and is full of life, and therefore if we be carefull to listen to the counsell and direction of the word, and to embrace it, and walke according thereunto, it will be a meanes to animate and enliven us.

[Quest. 12] What are the fruits and effects of Regenera∣tion?

[Answ. 1] First, a striving, strugling, and wrastling against sinne: for those who are regenerated will con∣tend with and warre against sinne, as their grea∣test, and deadliest Enemy. Now because naturall and unregenerate men often resist sinne, it will be convenient to shew the difference betweene the striving of the Regenerate and Unregenerate man.

I. The first difference shewes it selfe in the very faculty resisting: For

First, the naturall, morall, and unregenerate man doth not resist sinne with the Will but with the Conscience; for the Will consents unto sinne and would sinne, but the Conscience reclaimes him, & with-holds him from sinning, and makes him, that though he would willingly, yet he dares not: the Dog desires the meat which hee sees hang, or lye by him, and would gladly eat it, but forbeares for feare, because the whip hangs by, and he knowes he shall be beaten if he doe. Thus the Will of the wicked man runnes after sinne, but the terrour and feare of punishment makes the Conscience withstand. But

Secondly, the Regenerate man resists sinne with the Will, as well as with the Conscience; as he would not be punished, so he would not sinne, and he forbeares tasting of the forbidden fruit, because it is hurtfull unto him, and because he loves it not. Malum quod volo, Romans 7.19. Paul conceived sinne to be an evill, and therefore with his will resisted it, and those who are Regenerate assoone as they know a thing to be sinne, so soone they hate it, because it is sinne, and not for feare of punishment. This difference betweene the good and bad mans ab∣stinence from sinne is so cleere, that Horace by the light of nature could see it, and thus lively expresse it:

Oderunt peccare maliformidine paenae, Oderunt peccare boni virtutis amore.

And therefore if wee desire to know, whether wee be Regenerated or not, we must not so much enquire whether wee hate sinne or not, Or, whe∣ther wee resist it or not: As wherefore, whether for the feare of punishment, or for the love of God, and hatred of sinne as sinne, though no pu∣nishment were allotted thereunto by God at all.

II. The next difference betweene the striving and strugling of the Regenerate and Unregene∣rate man against sinne, shewes it selfe, in the ob∣ject of the Contention and strife. For,

First, the naturall and morall man, for the most part at least, if not alwayes, strives and warrs onely against grosse and enormious sinnes, and such as are obvious and odious unto men; but for lesser sinnes, which the world makes lesser matter of, or which are unseene and un∣knowne unto men, they care not to withstand or resist at all. Wicked thoughts, evill words, jeasting which is not convenient, and the like, they never regard: by which they shew plainly, that they feare more to offend and displease man then God. But

Secondly, the Regenerate man wrastles and warres against all sinnes whatsoever, whether great or small, whether externall, or inter∣nall, whether of omission or commission: yea hee not onely strives against those evill things, which are conspicuous to the eye of the World, but also greeves for, and strives a∣gainst, his faint endeavours and drousinesse in the performance of good workes, yea against all evill workes, Lascivious lookes, and cor∣rupt thoughts. And therefore if wee desire to know whether wee be Regenerated or not; let us examine whether wee beare an equall hatred unto all sinnes alike, whether wee are equally watchfull against all sinnes alike, and whether wee equally warre against all alike, be∣cause they are sinne, and seene, and taken notice of by God, and displeasing unto him.

III. The next difference betweene the striving of the Regenerate and Unregenerate man against sinne, shewes it selfe in the consideration of those things which move unto this strife, or in the

thing striving. The Apostle Paul saith, The Flesh lusts against the Spirit, and the Spirit lusts against the flesh, Galath. 5.17. Whence observe two things, viz.

First, in the Regenerate man, the Spirit lusts against the Flesh: that is, Spirituall respects, and considerations maketh him forbeare to offend. He is tempted unto sinne and wrastles against it with manfull wrastlings, because hee feares to offend his God, yea because he loves his God, and (Res est solliciti plena timoris amor) perfect love is full of feare: yea for him to put forth his hand unto wickednesse, were to crucifie unto himselfe againe the Lord of Glory, and put him to an o∣pen shame; and therefore hee resists sinne even unto blood. In a word, the love of CHRIST constraines him to strive against sinne: And thus in him the Spirit lusts against the flesh.

Secondly, in the Unregenerate man, the flesh lusts against the flesh: that is, Naturall, carnall, and mundane respects and considerations, cause him to abstaine from Sinne, and to strive against it. He is tempted often to Drunkennesse, revenge, Fornication, deceiving by false weights and mea∣sures, and the like, and he resists and withstands these temptations; and why? For feare of the Judgements of GOD, or the displeasing of some men; or, the staining of his reputation, estimati∣on, and credit, and the like carnall respects; and thus in him the Flesh lusts against the flesh.

IV. The last difference betweene the striving of the Regenerate and the Vnregenerate man, shewes it selfe in the meanes by which they re∣sist: For

First, the troubled Conscience onely of the Vnregenerate man resists; and for the most part, by little and little the Conscience growes sence∣lesse and hard, and then hee sinnes without fee∣ling, Ephes. 4.19. But

Secondly, the Regenerate resists Sinne by the word, and grace of God; and as his knowledge in the word increases, and the grace of God is increased in him, even so his strength, and ha∣tred against sinne increases. And therefore if we would know whether we be Regenerated or not, wee must examine whether we warre against sinne with Spirituall or Carnall weapons, 2 Cor. 10.4, 5. And thus much for the first answer, and the first effect of Regeneration.

[Answ. 2] Secondly, the next effect of Regeneration, is a holy life, and conversation: For those who are in CHRIST, will labour to purge themselves e∣ven as hee is Pure, 1 Iohn 3. and that by Faith, Act. 15.9.

Here observe in the Regenerate foure things: to wit,

I. Hee conceits of Sinne, and lookes upon whatsoever is evill, as a thing not belonging, but as a stranger unto him; he knowes sinne is not his worke, and therefore he imployes not himselfe therein, but as an enemy hates it, and fights a∣gainst it. But

II. Hee lookes upon that which is good, as his owne proper worke, which he is bound to o∣bey, and to performe; and therefore (according to St. Pauls advice, Philip. 4.8.) he labours after whatsoever is holy, just, pure, and of good re∣port; because the Lords worke is his employ∣ment, and the Lords wayes are his path, and as the Lord by the effectuall vocation of his Spirit hath called him unto holinesse, so he labours to walke in the wayes of holinesse, and to worke the worke of the Lord. Hence

III. When hee is not able to doe that good which he would and should (as a Sicke man sometimes is not able to disgest his meat) then is he sensible of his weaknesse, and sorrowfull for it, and apprehensive of the want of grace in his Soule, as the body is for want of meat: crying out, and complaining of his impotencie and ina∣bility with St. Paul, Rom. 7.15.19.24. And

IV. When he finds, that he is not able to doe what he would, then he strives to doe what hee can, and that to the uttermost. As it is with an industrious man, who being wounded in his legges, and forced through lamenesse to keepe house, strives to be doing something, and em∣ployes himselfe in one good and profitable worke or other, untill he bee able to goe about his af∣faires, and to follow his owne proper and parti∣cular calling. So the Regenerate man, if he be not able to walke in the wayes of God, and to worke his worke as he desires, through infirmi∣ty and weaknesse, then hee labours to employ himselfe as he can, and to doe what good workes he is able, with an earnest desire of more strength and a faithfull promise, and full purpose, to runne swiftly the race that is set before him, when the Lord shall give his anckle bones strength, and to worke cheerefully the worke of the Lord, when he shall be pleased to strengthen his hands. And therefore if we desire to know, whether wee be Regenerated or not, let us exa∣mine our purposes and promises, our desires and endeavours of a new life, and holy conversation; for they which are borne againe, will avoyd all evill, impure, and scandalous actions, and labour to abound in every good worke, and grieve when they are not able to doe what they desire, and rejoyce when the Lord increaseth their strength, and makes them thereby able in some good measure to obey his will.

Thirdly, the next effect of Regeneration is a [Answ. 3] certainty thereof. Here observe these things: viz.

I. As an Infant knowes not that it lives, nei∣ther is sensible of life: So those who are Infants in grace, and newly regenerated and converted, are not sensible (for a while) of the Spirituall life of Grace: but when they come to a greater maturity of grace, they easily perceive it, and know it.

II. As a melancholy man may thinke him∣selfe to be sicke, yea dead, when in the meane time the actions of life, and motion convince him to be alive: So the Regenerate in the houre of temptation doth often thinke himselfe to be dead in Sinne, and deprived of all Spirituall life, when in the meane time his feare to offend God, his sorrow for his sinnes, his warring a∣gainst sinne, and his unblameable conversation, shewes and proves that he is a living Soule, and alive in the Lord.

III. As a man by some deepe wound, or ex∣treame blow, or the decaying of the Spirits, may faint or swound, and become insensible of life: So may the Regenerate man after the commit∣ting of some great and grievous Sinne; as wee see in David, Psal. 22. and 32. and 42. But as those are brought unto themselves (who faint) with rubbing, and other the like meanes; so these by the wounds and checks of Conscience, and by an earnest endeavour in the exercises of Religion, may by little and little returne unto themselves, and their former assurance of Grace and Regeneration.

IV. If the Regenerate man be not an Infant, nor under the burden of temptation, neither hath committed any great or grievous Sinne, then hee may know his estate and condition, and that he is alive unto the Lord (1 Iohn 2.13. and 3.14.) because the actions of life prove him to live, and his life is no longer hid from himselfe. An Jmage or Picture may in outward shew bee like to a living man in all things, al∣though it have no life in it at all; but this con∣cludes not, that therefore a living man c••nnot tell certainly whether he lives or not. A man asleepe may dreame that he wakes, and workes, or eates, and walkes, when he doth none of them; but it will not follow from hence, that therefore he which is awake, cannot be sure that he is awake, or certainly knowe what hee doth. Thus an hy∣pocrite may dreame that he is a righteous man, when there is no such thing; but the Regenerate man knowes that he is such, and is not deceived. And therefore we must examine ourselves, whe∣ther the Spirit of God witnesse unto our spirits that we are the Children of God, and created in CHRIST JESVS.

[Answ. 4] Fourthly, the last effect of Regeneration, is an encrease and augmentation of grace: For as the naturall, so the supernaturall and spirituall life, hath in all the parts thereof a proportionable en∣crease (Iohn 15.2. Colos. 2.19.) all the mem∣bers drawing unto themselves a fitting augmenta∣tion. Here observe, that there is a double en∣crease, namely.

I. In quantity; as a man encreaseth in strength and stature untill the age of 25. And

II. In quality; as a man after 25 encreaseth in wisedome, solidity, experience, and the like.

So the regenerate labours

First, to encrease in the quantity, and number of graces, and vertues: Philip. 4.8. and. 2. Peter. 1.5, 6, 7. And then

Secondly, in the measure, degree, and extent of them. For the Child of God must labour & endea∣vour daily, to bring the habits of grace unto act, & when there is in a manner no grace or vertue, which he hath not in some measure attained un∣to, and shewed forth in his life, he must then strive unto a greater measure and degree of them. This is clearely pointed out by St. Peter, who

I. Exhorts the Children of God; to adde to their faith vertue; and to vertue knowledge; and to knowledge temperance; and to tempe∣rance patience; and to patience godlinesse; and to godlinesse brotherly kindnesse; and to bro∣therly kindnesse charity. 2. Peter. 1.5.6.7. And then

II. Exhorts them to abound in all these, verse 8. But as men both before they be five and twen∣ty yeares old, and after, have agues, feavers, fals, sicknesses, which hinder (for a while) their growth and encrease both in quantity, & quality: so have also the Regenerate children of God. And there∣fore they must be so much the more watchfull over their wayes and industrious in the use of all good meanes. And therefore we must examine whether we be alwayes children, or whether we growe up daily in grace.

What is here required of all men? [Quest. 13]

To prove, and examine themselves, [Answ.] whether they be regenerated, or not; For those who are negligent in this enquiry, and examination, must needs be either in perill, or paine, either in danger or distresse.

First, it is dangerous, and most full of perill, to neglect the enquiry of our Regeneration, and take it up onely upon trust. Jf a thiefe should goe singing to the gallowes, hoping verily that the King would send him a pardon, and then find none, but be cut off suddenly, contrary to his ex∣pectation, his death must needs be so much the more horrible: So if men crye peace unto them∣selves when they are not as yet regenerated; and perswade themselves that their condition is hap∣py, when the contrary is most true; they will be so much the more confounded, when they finde their hope and expectation so miserably frustrated.

Secondly, at the best, those who neglect seri∣ously to examine themselves whether they be re∣generated or not, must needs be full of anguish, sorrow, and mourning. If a man were lead unto execution, and were ignorant of any pardon granted unto him from the King, he must needs goe mournfully to his death, although a pardon did there attend him, because he was not certaine of it. So if those who belong to the covenant of grace be negligent in the examination of their e∣vidence, their comfort must needs be small, true faith, and lively hope being the parents of so∣lide joy.

What is required of those who are Regenera∣ted? [Quest. 14]

First, it is required of them, that they be care∣full [Answ. 1] to nourish this life in themselves: For unto those who are regenerated is given both a capa∣city to receive nourishment, and also a desire of nourishment: and therefore they must be carefull to nourish and cherish this spirituall life, which in Regeneration is infused into them. Here ob∣serve, that there are many things which hinder nourishment, and growth, which we must wa∣rily avoide, viz.

I. Contagion, and infection: those who eate, and converse, and dwell with sicke men, often∣times are taken with the same disease and sick∣nesse whereby they are debilitated and weakned: So he who walkes with a wicked man is made worse, and his course and progresse in Religion in tanto is hindered. Hence Salomon saith, walke not with an angry man, least thou learne his waies:

which may be applyed to all Sinners, and a Ca∣veat to the Righteous▪ to beware of all society which is wicked, Acts 2.42. We are comman∣ded to save our selves from the generation of the wicked because wee may easily bee sedu∣ced by them, as Adam was by Eve. David saith, Depart from me yee wicked, because I will keepe the Commandements of the Lord: as if he would say, the Society of wicked men will hinder me from the service of the Lord. So Paul exhorts us to depart from every brother which walkes inordinately; because a little Leaven leaveneth the whole lumpe.

II. Poyson, for that contaminates and cor∣rupts both the meat, and all the nutritive facul∣ties; now this poyson is Sinne, which contami∣nates and pollutes the whole man, and hinders the increase and progresse of Grace.

III. The excesse of meat which distempers, and disorders the whole body, hurts and hinders the nourishment thereof: this is, the excesse of worldly delights, which though otherwise law∣full, yet immoderately used, becomes a baite, and snare to entrap the soule.

IV. Hunger, and the want of good food hin∣ders the nourishment of the body; for often∣times the lesse the stomacke eates, the worse it is. So if we starve our soules, and deprive them of their fitting food, no wonder if we doe not growe and encrease in truth. And therefore, if we desire to nourish and cherish our spirituall life, which is infused in us in our Regeneration, we must wari∣ly shunne all wicked society, we must carefully avoide all sinne and iniquity, we must moderate our delights in all wordly things, and we must feed our soules with spirituall exercises.

[Answ. 2] Secondly, as those who are regenerated must be carefull to nourish spirituall life in themselves, so it is required of them also to labour to propa∣gate spirituall life in others. For

Nascitur indignè per quem non nascitur alter

that is,

Vnworthily that man doth live: Which to another doth not life give.

And therefore all the Children of God must watch all occasions of doing good unto others, in their generall calling, as Christians, whether by instruction, or reprehension, or admonition, or consolation; but chiefely every man must be carefull in his particular calling, to bring those unto CHRIST, whom God hath put under his [Sect. 2] charge.

§. 2. Ye shall sit upon twelve thrones, judging the twelve Tribes of Israel. [Object.]

Some object this place to prove that CHRIST is not the judge of the world arguiug thus,, It is said here, that the Apostles shall judge the twelve Tribes of Israel; and 1. Corinth. 6.2. The Saints shall judge the World, Therefore Christ is not the onely Iudge of the world.

[Answ.] The authority of judgement, and giving sen∣tence at the last day, is proper to CHRIST alone, and doth neither belong to the Apostles nor Saints; so that they then shall judge onely as witnesses and approvers of CHRISTS judge∣ment: but of this something morefully in the fol∣lowing question.

How shall the Apostles judge the twelve Tribes of Israel, seeing that CHRIST himselfe saith. Iohn 5.22. The Father hath given all judge∣ment to the Sonne?

First, at the last day of judgement there shall be [Answ. 1] three sort of Iudges: to wit.

I. Some shall judge in power; now this pow∣er is either

First, absolute, and independent: and thus God the Father shall judge the world. Genes. 18.25. Shall not the Iudge of all the world, doe that which is just? Or,

Secondly, delegate and derived: and thus Christ as man shall judge the world. Iohn. 5.22.

II. Some shall judge Assessoriè, as Judges la∣terall, or assistants: and thus the Apostles shall judge the world, as it is said in this verse.

III. Some shall judge by approbation, that is, they shall sit with the Judge in judgement to ap∣prove the sentence of the Judge: and thus all the Saints, and faithfull shall judge the world.* 1.1

Secondly, the Apostles shall judge the twelve Tribes of Israel three manner of wayes; to wit. [Answ. 2]

I. By their doctrine, and preaching of the Gospell: because according unto that the sentence shall be pronounced at the last day. Rom. 2.15. That is, those at the day of judgement shall be acquitted, that have beleeved and obeyed the Gospell: and on the other side they shall be con∣demned, that would not beleeve, and obey it.

II. The Apostles shall judge the Jewes, by their testimony, which shall so convince them, that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged. As CHRIST saith. Matth. 24.14. That the Gospell shall be preached in the whole world, for a testimony against them: So the con∣science of the Jewes will convince them and bring unto their remembrance, when they see the Apostles, what they both did and said amongst them, for their edification and salvation, and which obstinately and perversely they contem∣ned and despised.

III. The Apostles shall judge the Tribes of Israel, by their example: for if the Jewes should pretend, that the doctrine of the Gospell was too abstruse and sublime for them, and that they were neither able to perceive it, nor receive it; then the Apostles will be set before them, as ex∣emplars of the contrary, who being rude, and il∣literate men, did notwithstanding vnderstand the doctrine of the Gospell, and were thereby re∣generated, and made the children of God. Chem. harm. pag. 1827. §. ult.

§. 3. And shall inherit everlasting life.] [Sect. 3]

Who are enemies unto eternall life? or, erroneous [Quest. 1] and hereticall concerning it?

First, the Atheists who deny it. Post mortem [Answ. 1] nulla volupt••••s: in any thinke that it is with man as with beasts, when they are dead, they are gone, and they are neither sensible of paine, nor of pleasure after this life. But this is directly con∣trary to the text.

[Answ. 2] Secondly, those are here erroneous, who divide life everlasting: that is, which grant that the soule is eternall, but deny the Resurrection of the bo∣dy. This belongs unto the enemies of the Re∣surrection, whereof we have to speake elsewhere; and therefore here I omit it.

[Answ. 3] Thirdly, the Chiliastes and Millenaries are also here erroneous: now amongst them there are divers opinions; namely.

I. Some hold that the joyes of heaven, and eternity it selfe, were onely to continue for the space of 1000 yeares, and then to cease. Danaeus. 29. Prateol. 347. b••et. 128.

II. Some held that the Saints should wallow (in the life to come) in all carnall delights, and fleshly pleasures: and this is reported to be the opinion of the Mahumetanes, but Mr. Bedwell shewes the contrary.

III. Some hold a double time; namely,

First, that the righteous should have joy, and the wicked sorrow, and paine for the space of one thousand yeares. And

Secondly, that after that time, the world should be renewed, and the devils, and damned spirits freed, from their torments. This was Origens o∣pinion, and it was condemned, and judged erro∣neous, by the 5. Counsell of Constantinople. Prateol. 378. §. 9.

IV. Some expresse, and explicate this opinion by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or transmigration of the soule: thus not knowing how to agree amongst them∣selves.

[Answ. 4] Fourthly they erre concerning life eternall, who hold, that it may be merited by the labours, endeaouvers, and workes of man.

[Object.] Against this Bellarmine objects, life eternall is promised to good workes, in this verse; but a promise made with a condition of worke, makes that he which fulfils the worke, doth deserve the thing promised, and may of right require it as his due, and deserved reward.

[Answ.] Durande. (in. 2. d. 27. q.) answers singu∣larly two things for us: viz.

I. Promissio divina in Scripturis sanctis, non sonat aliquam obligationem, sed insinuat meram dispositionem liberalitatis divinae.

II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno, sed s••∣lum, vel principalitèr ex promisso.

[Quest. 2] What (and how many) are the causes of this eternall life?

[Answ.] There are three causes thereof; to wit.

First, Primaria, the prime and principall Cause; and that is. God, namely

I. God the Father, who gives it from himselfe, and from whom all good things come. Iohn. 3.16. and .5.21. and. Iames. 1.17.

II. God the Sonne, who gives it from the Father, yea gives it as the Father. Iohn. 5.21. and .10.28. Rom. 8.10.

III. God the holy Ghost, who gives it from the Father, and the Sonne, for the Spirit is life. Iohn. ••.5. Rom. 8.10.

And therefore if we desire to be assured of eter∣nall life, let us be carefull to please God the Fa∣ther, and obey the God Sonne, and seeke after God the holy Ghost.

Secondly, Impulsiva, the impulsive and mo∣ving cause, and, this is the onely mercy of God: And therefore we must not arrogate any thing to our owne workes, but laud the mercy, and free grace of God. Ephes. 1.6.

Thirdly, Medians causa, the instrumentall Cause, or Meanes, whereby we are made partakers of this life. Now the meanes are these.

I. The Spirit of Regeneration, who workes the beginning of this spirituall life. Rom. 8.

II. The word of Reconciliation. 2. Cor. 5.20. and salvation. Acts. 18.28. Iohn. 6.68. Rom. 1.16.

III. The Sacraments, because they seale unto us the grace of God, and confirme our faith.

IV. Hence y^e Minister of the word & Sacraments is said to save, and to beget in Christ, as the Apostle saith, 1. Corinth. 4.15. and. 2. Cor. 5.21. And therefore if we desire to walke in that way which leades unto him, let us pray unto God to give us his holy Spirit, let us attend carefully to the prea∣ching, and reading of the holy word, and ap∣proach reverently, and preparedly (when we are invited) to the holy Sacrament of the Lords ho∣ly Supper.

Who shall be made partakers of this life eter∣nall? [Quest. 3]

First, onely the Elect, and faithfull. Iohn. 17.9. [Answ. 1] Acts. 2.47. Rom. 11.7.

If it be here demanded, whether the wicked [Quest. 4] shall rise or not, at the last day?

I answer, they shall, but not unto eternall joy, [Answ.] but unto an eternity of torments. Daniel. 12.2. Matth. 25.46. and 2. Thes. 1.8.9.

Shall not wicked men rise (at the great day of [Quest. 5] judgement) unto eternall life? shall not they also live for ever?

They shall rise unto eternall death, [Answ.] but not un∣to eternall life: For

I. It is like death herein; as there is no ex∣emption from death, so there is no redemption from hell. And

II. In death there are two things; namely

First, Mortis inchoatio the inchoation of death, or the dolefull, and strong pangs of death, now this wicked men have; for the bitter paines of e∣ternall death are alwayes upon them, & they (with St. Paul in another sence) may justly say, that they dye daily.

Secondly, Mortis consummatio, in death there is the period, perfecting, and consummati∣on thereof: Now this wicked men never have, for they are alwaies a dying, but they never dye.

Secondly all the Elect shall be made partakers [Answ. 2] of this everlasting life.

It may here be demanded, whether the joy of [Quest. 6] heaven shall be alike unto all, or unlike? whether equall, or unequall?

First, in heaven there shall be Par gaudium, [Answ. 1] an equal joy; for every man shall receive his pen∣ny, and shall have a fulnesse and perfection of joy.

Secondly, in heaven there shall be Impar gra∣dus, [Answ. 2]

different degrees of Glory, Daniel, 12.3.

When shall the Elect and faithfull be made [Quest. 7] partakers of this everlasting life, both in bodies and soules?

[Answ. 1] First, in generall, concerning the yeare, when the Righteous shall rise unto life there was a dou∣ble opinion: to wit,

I. Some said it would bee 6000 yeares after the Creation: of this opinion were Iustinus, Iraenaeus, Hieronymus, Augustinus, Lactantius, Hilarius, Rabbi Elias, and some heathens.

II. Some said it would bee 6500 yeares after the Creation: and of this opinion were Cyril∣lus, Chrysostomus, Hyppolitus, Germanus Con∣stantinopolitanus. Vide Senens. bibl. Sanct. lib. 5. §. 190. pag. 399.

[Answ. 2] Secondly, more particularly, there are three times, when this life eternall is by the Elect in∣joyed, viz.

I. Tempus Inchoationis. There is the time when they are first interested into this life; and that is, when they are Regenerated, Iohn 5.24. and 17.3. and 1 Ioh. 3.2. Thus this fruition of life Eternall is begun in this life. Read Rom. 5.2. Colos. 3.3. Gal. 2.20.

II. Tempus Possessionis. There is the time, when they enjoy this life in Soule onely, and this is presently after death. When

First, the body rests from labour. Revelat. 14.13. And

Secondly, the soule hath a certaine perfection.

[Quest. 8] It may here be questioned, If the soule doth not sleepe, as well as the body, untill the generall Resurrection.

[Answ. 1] First, some held, that the soule was (like the body) altogether mortall, and the same in men with beasts, as the Nazarens thought (Danaeus) and therefore the soule should never be restored to the body, or to life, as the Saducees dreamt.

[Answ. 2] Secondly, some held that the soule died, but that at the Resurrection it should be restored againe alive to the body: and thus thought the Arabians.

Thirdly, some held that the soule died not, but [Answ. 3] onely when it departed from the body, it fell a sleepe, and slept untill the day of judgement. And of this opinion were well nye 20 Fathers who are reckoned up, by Senens. §. 345. Page. 569. 570.

Fourthly, some held, that the soule enjoyed the [Answ. 4] presence of God, before the generall Resurrecti∣on, but imperfectly; Pet Mart. 3. 14. 16. Page. 684.

Fifthly, some hold that the Elect and faithfull, [Answ. 5] in regard of their soules, doe perfectly enjoy the pesence of God, presently after their corporall dissolution

Here some object: God onely is immortall, [Object] 1. Timoth. 6.16. and therefore the soule is mor∣tall.

First, God onely is Eternall, wee only sem∣piternall: [Answ. 1] God is from everlasting, Aparte, ante, and to everlasting, aparte post: but man had a beginning, although he shall have no end, be∣cause both soule and body shall be conjoyned to∣gether againe at the last day, and shall endure for ever.

Secondly, God onely is the fountaine of Im∣mortality, [Answ. 2] having life, and immortality in him∣selfe, and of himselfe: but we are made immor∣tall onely by him.

Thirdly that the soule is immortall and dyeth [Answ. 3] not, appeares thus:

The Scripture saith, the soule goes to God, Eccles. 12.7. Revelat. 7.15. and .14.4. And Stephen commends his soule to God. Acts. 7.59. And CHRIST saith, That man cannot kill the soule. Matth. 10.28. And. Iohn. 6.40. Christ promiseth to the faithfull, that they shall be raised up, and made partakers of life everlasting.

III. Tempus perfectionis, there is the time when the Elect shall absolutely and perfectly en∣joye this life eternall, and that is, in the Resur∣rection; when the body and soule shall be united and conjoyned together for ever inseparably.

What is this life eternall? [Quest. 8]

[Answ. 1] First, it is Life: Here observe, that life is either —

• Increate: as is the life of God. Or
• Create, and is either
  • Naturall; as is the life of the body; or, the life which we leade in the body. Or
  • Spirituall; which is
    • Inchoate and imperfect in this life. Or
    • Comsummate, and perfect in the life to come.

[Answ. 2] Secondly, this Spirituall life consists in the u∣nion of the soule with God. Iohn, 17.21. Revel. 21.3.

[Answ. 3] Thirdly, this Communion will be,

• I. With the humanity of CHRIST. And
• II. With his Deity. And
• III. With the Father, and the holy Ghost Iohn. 17.22.

[Answ. 4] Fourthly, the difference between this in∣choate, and that consummate spirituall life, is this, that there God will be all in all by himselfe, without the use of meanes: There shall be no need or use of the word, and Sacrament, and Temples, and the like; nor any use of the creatures, the Sunne, Moone, and the rest: Indeed there shall be an use of the creatures. Rom. 8.21. but it is for pleasure and delight, not for necessity or want.

What manner of life shall this everlasting [Quest. 9] life be?

First, it may be illustrated, and described by the [Answ. 1] names given thereunto: Heaven is called

I. A reward: great is your reward in hea∣ven. And

II. An inheritance Rom. 8.17. and. 1. Pet. 1.4. And

III. A crowne of glory. 2. Timoth. 4.4, 8. Revelat. 2.10, 11. And

IV. A Kingdome. Matth. 6.33. Luke. 12.32.

Secondly, it may be illustrated and described [Answ. 2] by some similitudes, and resemblances: namely

I. By the feast, and banquet of King Ahas∣verus,

joy and melody, and dainties in all abundance: But yet it fell farre short of that felicity which is reserved in heaven for the righteous.

II. By this world: here observe two things; viz.

First, there are many rare things in the world, which we thinke to be worth seeing, and looking vpon, worth seeking after, and worth enjoying, & keeping. Now if there be such excellent things in this world, what is there in the world to come?

Secondly, there are many and great delights and comforts in this world: Now Sitalia in carcere, qualia in patria? August. soliloq. cap. 21. If there be such joyes in prison what is there in the hea∣venly pallace, and happy presence of God?

III. By three places, viz. The wombe, the world, and heaven; and that in three regards; to wit,

First, Respectu Locorum, in regard of the places themselves; here three things are observable, viz.

I. As the world is more ample, and spacious then the wombe; So is heaven more spacious and large then the world.

II. As the wombe is darke, and the world light, in comparison thereof; so the world is darke in comparison of heaven. A child seeth nothing in the wombe, but being come into the world it seeth much, yet in comparison of what is seeth in heaven, it seeth nothing in the world, as men know more in the world, then in the wombe, so they shall know much more in heaven, then they doe on earth.

III. Jn the wombe Methusalem continued nine moneths, in the world 969 years, but in hea∣ven for ever and ever. As our life ordinarily is longer in the world, then in the wombe, so by much it is longer in the world to come then in this world.

Secondly, Respectu nostri, in regard of us; here marke two things; namely,

I. As our delight is greater in the world, then in the wombe; so it is greater in heaven then in the world.

II. As our understanding is greater when we are in the world, then when wee are in the wombe; so it is greater in heaven then in the world.

Thirdly, Respectu roboris corporalis, in regard of the strength of the body; as the body ordina∣rily is stronger in the world, then it is in the wombe; so it is more agile, strong, and quick, in heaven then in the world.

[Answ. 3] Thirdly, it may be illustrated and described what manner of life, life everlasting is, Honore, by the honor thereof, Luke 22.30. and 12.37. 1. Co∣rinth. 6.3. and Rom. 2.10. And

[Answ. 4] Fourthly, Sociis, by the companions, we shall there have. Daniel 7.10.

[Quest. 10] What joy, glory, and felicity, shall we enjoy in heaven?

[Answ. 1] First, negatively, Facilius quid non sit (Au∣gust, de utilit. paenit.) Jt is more easie to tell what is not in heaven, then what is: for it passeth all humane understanding, Revelat. 2.17. and 1. Corinth. 2.9. Acquiri potest, aestimari non potest. (August. de civ. Dei, 22.) Heaven may be acqui∣red, but it can never be valued to its worth. Re∣velations 21.4.

[Answ. 2] Secondly, affirmatively, in heaven we shall be happy both in body and soule.

I. We shall be happy in heaven in our bodies▪ For there

First, we shall be freed from all molestations, and evills of the body; namely,

I. From all afflictions, and dangers: because there shall be security.

II. From all diseases, weakenesses, and old age: because there shall be compleat health & strength.

III. From all hunger and thirst; because we shall then have spirituall bodies, 1. Corinth. 15.

IV. From death and corruption; because there shall be eternity.

Secondly, in heaven our bodies shall be nimble and quick, as Mr. Perkins gathers from their sud∣den ascent into heaven: But this is something curious.

Thirdly, in heaven our bodies shall be beautiful, and faire. Daniel 12.3 Matth. 13.43. and 17.5. and Marke 12.25.

II. Jn heaven we shall be happy in our soules: For there

First, we shall enjoy a threefold freedome; namely,

I. From sinne, and the power thereof: as Ezech. 37.23. And

II. From ignorance and imperfection. And

III. From all weake affections, as anger, feare sorrow, and the like.

Secondly, in heaven we shall have a perfection of gifts. 1. Corinth. 13.10. And

Thirdly, there we shall have a sight of God, which is our chiefest good (August. de trinit. cap. 13.) This is that knowledge which Iohn 17.3. speakes of, and 1. Corinth. 13.12. and Matth. 5.6. Hebr. 12.14.

Shall we have a corporall sight of God in hea∣ven, [Quest. 11] as Iob seemes to affirme, Chap. 19.27. where he saith, I know that my Redeemer lives, and that I shall see him at the last, even with these eyes.

First, that place is spoken of Christ, the Redee∣mer [Answ. 1] of the World, whom the faithfull shall see e∣ven with their corporall eyes; because although it be a glorious body, yet it is a true body, and therefore may, and shall be seene.

Secondly, God hath neither flesh nor bones, [Answ. 2] and therefore cannot be seene with a corporall eye, but is seene with the eye of the understan∣ding, as Spirits are to be seene.

Thirdly, this sight of God hath in it these foure [Answ. 3] things; to wit,

I. A knowledge of God, and of his decrees: which we shall see as in a glasse.

II. The love of God, and of the Elect: and this love is proportionable to the former know∣ledge.

III. Joy for the salvation of the Church, and the enjoyment of Gods presence.

IV. Thankesgiving unto God, and loud Hal∣lelujah's, Revelat. 19.1, 3, 4, 6.

What may we learne from the excellencie and [Quest. 12] felicity of life eternall?

First, we may learne to contemne, and despise [Answ. 1] all the delights of this world, because they are not worthy to be compared to the joyes of heaven.

Secondly, in miseries, afflictions, and distresses, [Answ. 2]

we may learne hence comfort, because they are but transitory, and momentany, but the joyes of heaven are eternall.

[Answ. 3] Thirdly, at the houre of Death, and under the pangs thereof, we may hence learne joy, because death will bring us to CHRIST, and to the end of our hope. Philip. 1.23. and 1 Iohn, 3.2.

[Answ. 4] Fourthly, we may learne hence to seeke Hea∣ven before all other things, and (next unto God) most worthy to be sought for, Matth. 6.33. As evidently appeares thus.

I. If we long for, and lust after wordly things, in Heaven there are greater and better.

II. If we hunger after spirituall things, in hea∣ven there are perfecter.

III. Jf the reading, and remembrance of the former questions (concerning the joy and glory of Heaven) delight us, in heaven we shall find them to be true, yea farre exceeding our expres∣sion, and expectation.

IV. Jf wee desire greater things then hath beene mentioned, in heaven we shall have greater then the greatest; and this is a praise-worthy am∣bition, to sleight the honours of the earth, and to aspire in our affections and endeavours unto hea∣ven, and the glory thereof. And therefore let us labour to be regenerated, that wee may be glori∣fied.

Notes

• * 1.1

  1. Cor. 6 2.