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. 37, 38, 39.] VERS. 37, 38, 39. But as the dayes of Noe were, so shall also the comming of the Sonne of man be. For as in the dayes which were before the Flood, they were eating and drinking, marrying, and giving in marriage, untill the day that Noe entred into the Arke; and knew not untill the Flood came, and tooke them all away: so shall also the comming of the Sonne of man be.

[Sect. 1] §. 1. But as the dayes of Noe were. &c.]

The scope of our Saviour seemes here to be twofold, viz. to teach us,

First, that the day of judgement is certain, though the time be uncertaine: of which else-where

[Observ.] Secondly, that security is a forerunner of the last judgement: or when men generally grow car∣nally secure, then judgement is neare even at the doore.

How manifold is Security?

[Quest. 1] First, there is a particular Security, which is [Answ. 1] twofold; namely, either

I. Of danger: and this is twofold, to wit, either

First, temporall; and this security is

I. Sometimes found in the faithfull, who often are bold and venturous without warrant, and so tempt the providence of God. And is

II. Sometimes found in the wicked, who ne∣glect lawfull meanes for the preventing of danger, yea oftentimes runne into danger, and never con∣sider how they have incensed the Lord by their sinnes. Or

Secondly, spirituall; and this is the security

I. Of evill, and wicked men who cry, tush no evil shall come unto them, but it shall goe well with them both here, and hereafter. Or

II. Of state; now this security also is twofold, namely, either

First, temporall; and this security is

I. Sometimes found in the godly; David in his prosperity said, he should never be moved, Psalm. 30.6.

II. It is frequently found in the wicked, who being in honour, and prosperity, nev••r thinke of any change of state or condition, but beare them∣selves as though they should never be moved in∣deed. Or

Secondly, Spirituall which hath place in the wicked.

Now this carnall security consists in these two things; namely,

First, in a lacke or want of feare: Carnall men not fearing the wrath, anger, and righteous judge∣ments of God, become secure. And

Secondly, in a neglect of the meanes, and acts, and exercises of Religio••, for none are so secure as those who never trouble themselves with the du∣ties or workes of Religion at all.

Secondly, there is a generall security, both of State [Answ. 2] and Danger; and that is, when a Land or Monar∣chy, or, the whole world, growes universally wic∣ked, and generally secure, not so much as thinking of, or expecting any danger at all. Now of this, the point above observed speakes; The world was ne∣ver more secure, then before the Flood; the Jewes never more secure then before the Captivity, and the destruction of Ierusalem, insomuch as they would not believe the wonders and signes which went before it, and which were mentioned before verse 6, 7. Quest. 3. And the world shall be as se∣cure as ever, when the day of judgement comes: and Nations ordinarily shal•• be, and are most se∣cure when dangers approach, and judgement is neare even at the doore: And therefore we should all labour carefully to avoid this carnall security, as a sure fore-runner of some ensuing Judge∣ment.

Why must we take heed of Security, and so [Quest. 2] earnestly labour to avoid it?

First, because this carnall security is a signe of [Answ. 2] maturity and ripenesse in sinne, especially where the admonitions of the word are: That is, those persons, or places, or lands, which enjoy the word, and notwithstanding the admonitions and com∣minations thereof against their great nationall, epidemicall, and crying sinnes, doe remaine quiet and secure in their sinnes, are come unto a certaine maturity and perfection in sinne, and are neare un∣to judgement. And therefore great reason there is, that we should carefully labour to beware of this carnall security.

Secondly, carnall security in sinne, or notwith∣standing [Answ.] sinne, opens a gappe to Gods judgements, layes a man open unto God, and disarmes him of all defensive Weapons; for security shewes a procrastination of repentance, and without speedy repentance there is no way to flee from, or escape the wrath to come, Matth. 3.7, 8. And therefore if we desire freedome from the feareful judgements of God, we must take heed of security.

Thirdly, GOD commands us to be watch∣full, [Answ. 3] and circumspect, and invites us to carefulnesse Marke 13.32, 35. and therefore we must take heed of carnall security.

Fourthly, God reveales his will unto his ser∣vants [Answ.] the Ministers, who (as Noah foreseeing the unparallelled deluge preached repentance unto the world, so) doe preach repentance unto us, and daily threaten some judgement (either temporall or spirituall) to come upon the Land, if we lye drowned in carnall secu∣rity, and doe not awake unto repentance and new obedience: And therefore it is not with∣out cause that we should carefully avoid carnall security.

Fifthly, watchfulnesse is good, security frequently [Answ. 5]

brings along with it evill and mischiefe; and ther∣fore it is carefully to be avoided. Feare doth often produce a good effect, and the watchfull man doth frequently prevent danger; whereas the secure fals into it.

[Answ. 6] Sixthly, there can be no true security amongst us, nor freedome from evill, if we consider these things; namely,

I. Our sinnes, and the nature of them, and our continuance in sinne. And

II. Our God, whom we offend by our sinnes, and who sees, and registers all our sinnes, and who is able to avenge himselfe upon us for our sinnes, and whose justice and truth will not permit him to spare our sinnes without repentance. And

III. How God hath punished others for our ad∣monition and terrour: we have heard of Plague, Famine, & Warre, amongst our neighbours, where∣with they have beene wasted; which heauy judge∣ments we cannot but thinke (in regard of Gods infinite justice) to have come upon them for their sinnes; and we have cause to thinke that CHRIST saith unto us, That they were not greater sinners then we are; and therefore except we repent, we shall likewise perish. Wherefore it is most dange∣rous for us to be secure.

[Quest. 3] Who are here worthy of blame?

[Answ. 1] First, they are extreamly faulty, who thinke that state to be the happiest, where there is no feare; for the contrary is most true, and security is a sure [Answ. 2] signe of approaching misery.

Secondly, those also are to be taxed, who thinke the godly to be melancholy men, because they feare danger, when neither danger nor distresse appeares:

[Quest. 4] What is here required of us?

[Answ. 1] First, a serious consideration of the roote of our security: we should consult with our selves, and see, from whence it springs; and whether we have just cause to be secure or not?

[Answ. 2] Secondly, it is required of us to be watchfull o∣ver our selves, and wayes, and to arme our selves, a∣gainst the Judgements of God, and prepare to meete him. And

[Answ. 3] Thirdly, to awaken others who are sleepy, and se∣cure; because security shews, that judgement hangs over their heads, If we should see a house on fire, and perceive some asleepe therein, we would awa∣ken them, and not suffer them to perish: how much more then should we doe so, when we see men lul∣led asleepe in carnall security, when the judgements of God hang over their heads. And it is requi∣red,

[Answ. 4] Fourthly, that we should meditate of our death, and repent before our death; It was the saying of a Rabbi, Repent one day before thy death; that is, every day; we should daily expect death, and by unfained repentance prepare daily for it.

Fifthly, we must doe as Noah did, make an [Answ. 5] Arke against the over-flowings of Gods judge∣ments; and labour that our God may be reconci∣led unto us.

[Answ. 6] Sixthly, it is required of us, that we should bring forth fruit, and grow and increase in grace, labou∣ring daily more and more for it: for thereby we shall be kept from security.

What are the causes of security, and the remedies [Quest. 5] against it?

First, ignorance, errour, or an erroneous opinion [Answ. 1] of the nature of sinne, and the providence of God, causeth security. Many thinke that God neither sees, nor observes their sinnes, neither will punish them; because (as some of the Heathens thought) all these terrene and sublunary things are ruled by chance and Fortune. The ignorance of God, and of the nature of sinne, or the incogitancy of both cau∣seth security; for no wonder if we doe not feare those things, which we neither remember, thinke of, nor know.

The Remedy against this Cause is, to thinke sinne to be out of measure sinfull, and to learne to know the Lord, to be Omnipotent, Omniscient, and Omnipresent. We must remember, that God sees all things, and by his providence governes all things, and hates sinne with a perfect hatred, and will punish (undoubtedly) sinne in all those who will not repent them of it, and turne from it.

Secondly, a neglect of those meanes which God [Answ. 2] prescribes to be used causeth security, and igno∣rance: For none (ordinarily) are more secure, then they who most neglect all exercises and duties of Religion. Now the Remedy against this is, to be di∣ligent, industrious, and frequent in all holy means, and duties both publike and private. [Answ. 3]

Thirdly, incredulity of the word of God, and of his judgements causeth security: when mens hearts grow hard, sleepy, and unfaithfull, neither beleeving the promises, nor threatnings of the word, nor the judgements of God, then they grow secure. Now this infidelity is strengthened by our sensuality; for as the light of the Sunne darkens the light of the Starres, so the light of sense dar∣kens and obscure the light of holy and spirituall things, we being naturally backward to beleeve a∣ny thing which is not plaine and perspicuous to sense. The Remedy against this cause is to labour for the knowledge of the word, and to assent to every good word of God, as infallibly true; yea to remember that Heaven and Earth shall passe away, before one jot, or tittle of the word fall to the ground unaccomplished; because if God have spo∣ken, he will also certainly doe it. And therefore we must feare his threatnings, and beleeve his promi∣ses.

Fourthly, a presumption of the mercy of God cau∣seth [Answ. 4] (at least) corroborateth, this in fidelity; for when men thinke that he who made them will save them, and though they sinne, yet grace shall a∣bound; then they speedily waxe carnally secure. The Remedy against this is not to presume of mer∣cy without repentance, obedience, and faith, the Lord having said, That though he be mercifull and gracious &c. yet he will by no meanes let the im∣penitent sinner goe unpunished (Exod. 34.4, 5, 6.) And againe, that he that made men, will not have mercy on them, and he that formed them will shew them no favour, if they be wicked and rebellious, Esa. 27.11.

Fifthly, prosperity causeth security, and makes [Answ. 5] men fearelesse: as we see in David, who in his prosperity said, that he should never be moved, Psalm. 30.6. And in Iob, who said, I shall dye

in my nest, Iob 29.18. And in the Church of La∣odicea, Revelat. 3.17. The remedy against this is, I. To remember, that neither love nor hatred is knowne by these things, Eccles. 9.1. And II. That all these outward things are vaine, transitory, and as mutable as the Moone. And III. That all our riches and abundance cannot availe us at the last day, nor free us from the judgements of God here. Read Proverb. 10.4. and 11.4. and Iob. 15.21. and 21.7. &c. unto 14. verse, and Psalm. 73.3. &c. un∣to the 18 verse.

[Answ. 6] Sixthly, security is caused often by Gods lenity and long suffering; or, because sinne is not avenged, but punishment deferred. Wicked men thus wic∣kedly ruminate with themselves, J have sinned of∣ten, and long, and am yet spared, and perceive that the threatnings of preachers are but scare-Crowes; and therefore now J may be secure and need feare no evill, though J runne on unto sinne as a Horse unto the battell. The remedy against this is, to re∣member Quod differtur non aufertur, That for∣bearance is no payment, but although the Lord spare long, yet he will not spare alwayes, but punish at the last, The longer the blow is a comming, the deeper and deadlier it wounds; and the longer God spares, the stronger are his stroakes; for his Mill workes but slowly, but when it grinds, it grinds men to powder.

[Answ. 7] Seventhly, Philautia, selfe-love, humane confi∣dence, and pride of heart causeth security; for when men are proud or selfe-conceited, or lovers of them∣selves, they then quickly grow secure, trusting to broken Reeds, and Egyptian staves, which will faile them at the last. The remedy against this is, to deny our selves, and renounce all confidence in our selves, and to flee onely to the merits, and mer∣cies of CHRIST.

[Answ. 8] Eighthly, the custome of sinning is another cause of security; For

I. Custome takes away the sense of sinne making it habituall and naturall unto us. And

II. Custome is corroborated with the shame of mutation and alteration: For men are ashamed to be Changlings, and to turne from their former wayes, thereby acknowledging their former er∣rours; and say to themselves, Sciens vidensque pereo, Although I see my sinne, and foresee my ru∣ine, yet I will perish rather then now forsake that which J have so long followed. The Remedy a∣gainst this, is to labour against the customary practise of sinne, and to learne to be truly sensible of sinne, and to remember that it is not evill but good, not miserable but happy, not disgracefull but praise-worthy, to turne from evill unto good, from the Devill unto God, from sinne unto grace, from errour unto truth, from the wrong way to the right, and from the way that leads unto perdition, to the way that leads to life and salvation.

[Answ. 9] Ninthly, the care of the world, and abundance of worldly imployments, makes men carnally se∣cure: for the love, and care thereof doth so take up, and possesse the whole man, that there is no time to care or labour for either grace or glory. The Remedy against this is, not to love the World (1. Iohn 2.15.) nor to labour for the World (1. Timoth. 6.9.) but to seeke first the Kingdome of Heaven, and the righteousnesse thereof, and then not feare, but God will afford unto us those temporall things which are needfull for us, Mat. 6.33.

Tenthly, false Teachers are causes of security, for [Answ. 11] when those who are to deliver the Lords message, speake lyes; and those who are commanded to stretch forth their voyces like Trumpets, and re∣prove the iniquity of their people, shall sow Cu∣shions under their elbowes, and cry peace, peace unto them; no wonder if that people be lulled a∣sleepe in a carnall security. The Remedy against this is, to pray unto God for faithfull Pastors, and to endure those patiently who reprove our sinnes, and labour to rowse us from the bed of security; and if we have those who speake peace unto us, not to take it upon trust, or their bare words, but diligently examine our selves by the word of God, and see whether the Lord speake peace unto our consciences, or whether we be of that number, unto whom the Prophet from the Lord saith, There is no peace, Esa. 41.

§. 2. So shall the comming of the Sonne of [Sect. 2] man be.]

How manifold is the comming of Christ? [Quest.]

First, some say that there is a double comming [Answ. 1] of his; to wit,

I. By-past, which Comming the Jewes under¦stood not. And

II. To come, which Comming we expect and looke for, August. super. 9 Psalm. Now the diffe∣rence betweene these is this; the first Comming was in the flesh, the second is unto Judgement; the first was for the manifestation of the truth, and for freeing us from sinne, and for the drawing of of us unto God, but the second shall be for the judging of all men. Thom. Aq. 3. part qu. 1. art. 6. ad. 3. qu. 36. art. 1. qu. 40. art. 1. et Chrysost. su∣per illud Iohannis. Non misit Deus silium suum ut judicet.

Secondly, others [Gerson vero part. 2. Serm. de [Answ.] Verb. Dom. Matth. 11.28. Venite ad me omnes, &c. et Pelbart. Lib. 3. Rosarii Theo.] say, that there is a fourefold comming of CHRIST; namely,

I. His comming in the flesh; Hence it is said (John 1.) The word was made flesh; and he came unto his owne, and his owne received him not.

II. His comming into the mind; and of this he speakes, Iohn 14. If any man love me, we will come unto him; that is, not onely God the Father, and God the holy Ghost, but also God the Sonne.

III. His comming unto the death of man: as Mark. 13. Watch and be prepared, for yee know not the houre when the Sonne of man will come; name∣ly to call you unto death.

IV. His comming unto the finall judgement; and of this he speakes, Luke 21. Then shall ye see the Sonne of man comming in his glory. Now this last Advent is a happy comming unto the good and godly, for then shal they be made partakers of ever∣lasting happinesse, but a miserable and most un∣happy comming to the wicked and ungodly, for then shall they be condemned and bound over un∣to eternall torments for ever and ever, Mat. 25.41.