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. 37.38.39.40. [Vers. 37 38. &c.] JESVS said unto him, Thou shalt love the Lord thy God, with all thy heart, and with all thy soule, and with all thy mind; This is the first and great Commandement. And the second is like unto it, Thou shalt love thy neighbour as thy selfe, On these two Com∣mandements hang all the Law, and the Pro∣phets.

§. 1. Thou shalt love the Lord thy God.] [Sect. 1]

Whether can we love the Lord above all things, [Quest.] as wee are here enjoyned, by nature, or by grace?

We cannot love the Lord above al things by na∣ture; [Answ.] and therefore grace is simply necessary there∣unto; as appeares thus.

First, the love of God is shed abroad in our hearts, by his holy Spirit, Rom. 5. and the fruit of the Spirit is love, Galath. 5. yea love is of God 1 Iohn. 4. And therefore without the grace of God, and of his good Spirit, we cannot love him above althings, or as we ought to doe.

Secondly, we cannot fulfill the Law of God without the grace of God; now love is the fulfil∣ling of the Law: and therefore we cannot love God as we ought without grace.

Thirdly, except man (in the state of corrupt nature) be healed by grace, he is averse from God, as from the chiefe and maine end, and turned unto the creature, and to himselfe, as to the principall and last end (as is affirmed both by Thomas and Greg. de Valent.) and therefore a man cannot love God, above all, or as his chiefest good, ex∣cept by grace he be converted and turned unto God.

§. 2. With all thy heart, and with all thy soule, [Sect. 2] and with all thy mind, (St. Luke. 10.27. addes) and with all thy strength.] [Quest. 1]

What is the meaning of these words, and how are heart, soule, mind, and strength distinguished?

First, by Heart here are understood all the af∣fections, [Answ. 1] inclinations, appetites, and desires. For God will be acknowledged the greatest of all, and be loved as the best of all, and above all, and will have our whole affections to be set upon him, as the object of our happinesse.

Secondly, by Soule here is meant that part [Answ. 2] which is willing to any thing, or the motions of the will; or briefely, the will and purpose.

Thirdly, by Mind or Cogitation is meant the [Answ. 3] understanding and mind: so much as we know of God, so much must we love him: and therefore when we know him perfectly, we shall love him perfectly 1 Cor. 13.10, 11.

Fourthly, by strength, all inward actions agreea∣ble [Answ. 4] to the Law, of God are meant.

Against the Popish Counsell of perfection wee urge this place, thus:

We are bound to love God with all our Heart, [Object 1] with all our Soule, with all our Mind, and with all our strength: Therefore whatsoever thing there is, whereby wee may expresse the love of God, wee are bound by Commandement to doe it, it not be∣ing left to our owne will: For it is a grievous sinne not to love God more then we doe, if it lye in our power.

First, Bellarmine (de Monach lib. 2. Cap. 13.) [Answ. 1]

answers thus, Qui Deum diligit super omnia &c.

He that loveth God above all things, although he love him not entirely, as perhaps he may, nei∣ther doth all things for his sake that lie in his pow∣er: yet for all this he esteemeth of God as his chiefest good &c.

[Reply.] Although the Jesuite like a Philosopher truely confesseth in another place that Contradictions cannot be true on both parts: yet here like a deceit∣full Sophister he would obtrude upon us Contra∣dictory speeches, and falsely perswade us that they are true: for he saith, a man may love God perfectly and above all, and yet not love him so much as he is able, that is, imperfectly: and so by his divinity a man may love God above all, and yet not love him above all; for if he did he would refuse to doe nothing for Gods love, that is in his power.

[Answ. 2] Secondly, Bellarmine answers thus, Diligere corde, animâ &c. est diligere veré, sinceré, non ficté, non simulaté. To l••ve the Lord with all the heart, soule, mind, and strength, is to love him sin∣cerely and truely, not fainedly or dissemblingly.

[Reply. 1] I. This is something but this is not all that is commanded in these words: for if it were so then they also who have the smallest degree of true love doe perfectly fulfill this precept; which is absurd.

[Reply. 2] II. There is no one of all the Schoole-men; but have attributed some singular Emphasis, in this enumeration of parts, With all the heart, soule, mind, and strength; and that because the amplitude of the Precepts of God require it, wherein many things are included and folded up in few words, and not one and the same thing in many words. If the Reader would see how this Argument of ours is further excepted against and answered, let him read Ames. Bellarm. enervat. Page. 169. tom. 2.

[Quest. 2] Whether are the duties of the second Table to be performed with all the heart, soule, mind, and strength, or not?

[Answ. 1] First, the duties and workes of holinesse are to be performed with a greater and more intense pow∣er, then the workes of righteousnesse: because un∣to those, and not unto these doth properly belong this rule, To love with all thy heart, soule, and mind.

[Answ. 2] Secondly, yet we must, not understand this, as though all the power of the soule, heart, and mind were not required in the performing and fulfilling of the duties of the second Table: But

I. Because this is principally required in the workes of Religion, and duties of holinesse. And

II. Because in the workes of righteousnesse, it is not required that we should doe them with all our hearts, soules, and minds, in regard of our bre∣thren to whom they are immediately done, but in regard of God and Religion, who commands and enjoyes them to be done, and who must be obeyed in all things with the heart. And

III. Because a man may love his neighbour too much, and with too much intension, in re∣gard of the materiall act of loving, although not as it is a duty of Religion, or Christian love: but we can no way love God too much, or with too much intension.

It is here objected, if we ought to love God with all our hearts, then we must not love our Pa∣rents? [Object 2]

It is lawfull to love other things besides God, [Answ.] but nothing above God. We ought to love our Parents, but not chiefely: because we ought to love all other things for God.

§. 3. This is the first, and great Commande∣ment.] [Sect. 3]

What is contained in this first and great Com∣mandement? [Quest. 1]

The worship, service, and love, [Answ.] which we owe unto God: And therefore we ought to have him?

First, in our Understanding; by knowing of him; and his Attributes, properties, and actions, so farre forth as he hath revealed himselfe in his word and workes 1 Chron. 28.9. Iohn 17.3. Contrary unto this, is spirituall blindnesse and ignorance. And

Secondly, we ought to have God in our Will; by desiring to obey him, and by beleeving in him, and by placing our confidence wholly upon him: Contrary whereunto is infidelity, unwillingnesse to obey, and confidence and trust, in others, or o∣ther things besides God: whether

I. Jn our selves, as Proverb. 28.26. whence comes pride, and arrogancie (Deuter. 8.17.18. Daniel. 4.27. Habuk. 1.16.) and vaine glory, or carnall boasting, Iohn. 5.44. Luke. 10.20. Or

II. Jn other men, as Isai. 36, 6. and Ierem. 17.7. Or

III. Jn other things; as Riches (Iob. 31.24. and 1 Tim. 6.17. Psal. 62.10. Ierem. 49.16.) Honour, strong holds, and the like (Obadiah. verse. 3.4, Psal. 146.3.) which are but meanes given us of God, whereby to glorify him the bet∣ter; And therefore our duty in regard of these and other good meanes is, to trust him no lesse when we have them then when we want them, Iohn 13.15. Now from this Confidence proceeds hope (2 Chron. 20.1. and Isa. 8.17. and Psal. 27.14.) which brings forth spirituall courage; which cou∣rage consists in these things, namely

First, in spirituall security; Psal. 3.5, 6. And.

Secondly, in constancy in good things. And

Thirdly, in patience in time of trouble, and ad∣versity: as 2 Samuel. 15.10, 11, 12. and Iames 5.11. and Hebr. 11.27.

Thirdly, we ought to have God in our Affecti∣ons: and that

I. By loving him: as Deuter. 6.5. Luke. 10.27. and in this place; that as we know and be∣leeve him to be good, yea the chiefest good, so wee love him above all: and this love is then in truth in us, when we love his word and Commande∣ments (Iohn. 14.15.21.23. Psal. 119.55.97.) and discover our love in often thinking and speaking of God to his glory (Psal. 119.55. Acts. 17.28. Iames. 1.17. Malach. 3.16.) and by desiring of his presence (2 Tim. 4.8. Psal 27.4. and 422.) and by being zealous of his glory above all things, and doing his will cheerefully, Psal. 16.3. and 119.97, ••31. Contrary to this love is

such a love of our selves and wordly pleasures, as causeth us to leave those duties undone which God requireth of us (1 Ioh. 2.15, 16.) and spiri∣tuall slothfulnesse (Revelat. 3.15.) and incon∣siderate zeale (Luke. 9.54.) whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather, then that the glory of God should any thing at all be stained by us, Exod. 32.32, Rom. 9.3.

II. Wee must have God in our Affections by fearing him, above all other things: because he (a∣bove all others) is most powerfull and just, Matth. 10.28. Esa. 8.13. Hebr. 12.28, 29. Gen. 18.27. Iob. 31.23. Now this feare workes in us a care to approve our selves unto God in all things (Proverb. 8.13. Gen. 20.11. Rom. 3.18.) and is a child-like feare, Psal. 130.4. Gen. 39.9. and 1 Peter. 1.17. Opposites unto this feare, are, the servile and slavish feare (1 Iohn. 4.18.) and presumption (2 Samuel. 4.5.7. Eccles. 11.6. Deuter. 29.19.20. Iude, 4.) and desperation (Gen. 4.13. and 1 Kings. 19.4. Acts. 16.27. and 2 Cor. 2.7.) Now this good feare of God is then in us, when it is stronge•• to move us to good, then the feare of men is to keepe us from good, or to move us unto evill. And when we doe not the good we doe onely or principally for feare of men, but of God. Now from this good feare proceeds Reverence of the Majesty of God, in regard where∣of we should carry such holy shamefastnesse in all our actions, that no unseemely behaviour proceed from us, that may any wayes bee offensive to him. This holy Reverence was specially prefigured, Deut. 23.12, 14. Where men are enjoyned, when they would ease themselves, to goe without the Hoast, and carry a Paddle with them to cover that withall, which came from them; because (saith the Lord) I am in the midst of them: whereby the impurity and filthinesse of the Mind was forbidden, more then of the body, and the e∣quity thereof reacheth also unto us. Contrary hereunto is irreverence, and prophanesse, when men regard not how basely, vilely, and unseemly, they behave themselves before God.

[Quest. 2] How is the love of God called the first Com∣mandement?

[Answ.] Because it is the Spring and fountaine of the rest. Now it is the Fountaine of the rest, in a dou∣ble regard; to wit,

First, because it is the efficient, and impulsive cause. And

Secondly, because it is the finall cause or end which the rest propose, which is for to declare our love towards God. That is, the love of God constraines us to obey him.

[Quest. 3] Why is the love of God called the great Com∣mandement?

[Answ. 1] First, because it is the end of all the rest of the Commandements, and of our whole Obedience; for therfore we ought to doe well unto our Neigh∣bour, because we love God, and that we may shew our obedience to him thereby.

[Answ. 2] Secondly, because that is the principall wor∣ship, for which the Ceremoniall lawes were or∣dained, and so is opposed unto the Ceremoniall worship, which was appointed for this Morall law.

§. 4. And the second is like unto it.] [Sect. 4]

Why is the love of our Neighbour called the [Quest. 1] second Commandement?

First, because it containeth the summe of the [Answ. 1] second Table; for if wee love our Neighbour as our selfe, wee will neither murther nor hurt him.

Secondly, because the love of our Neighbour [Answ. 2] must rise out of the first Table, even from the love of God.

How is the second Table like unto the first? or, [Quest. 2] Why is it said to be like unto the first?

First, because the second Table of the Morall [Answ. 1] law as well as the first, hath a preheminence and excellency above the Ceremonials; and therefore in regard of this dignity and priority, it is like un∣to the first.

Secondly, because the same kind of Punishment, [Answ. 2] even everlasting Death is threatned against every transgression, as well of the second, as of the first Table.

Thirdly, in regard of the coherence and depen∣dance, [Answ. 3] which the one hath of the other, as the cause and the effect: for a man cannot love his bro∣ther, unlesse hee first have the feare of God, whose Image he reverenceth in his brother.

Fourthly, in regard of the Law-giuer, which was one and the same of both, Iames, 4.12. And [Answ. 4] therefore as often as we sinne against our brother, we sinne against our Father whose Lawes we trans∣gresse, and violate.

Fifthly, the second Table is not like unto the [Answ. 5] first, in order, or quantity, or dignity. But

Sixthly, in regard of the subject matter or qua∣lities, [Answ. 6] which is Love in both; and of the condition which is one in both; for a true, sincere, and per∣fect Love is required both towards God and our Neighbour. And

Seventhly, because as the Love of God is the [Answ. 7] head or chiefe of all those things, which we owe unto him; so the love of our Neighbour is the head of all those things which we owe unto him.

Here against the words of the text it may be [Object. 1] objected; The second Commandement is like unto the first; therefore the first is not the greatest.

The love of our Neighbour is like unto the love of God, [Answ.] because it appertaineth to the Mo∣rall worship, which is described in the first and second Table. The Answers of the former que∣stion solve this Objection; and therefore I en∣large it not.

It may be objected againe, If the second Table [Object. 2] be like unto the first, then our Neighbour is to be made equall with God, and is to be equally wor∣shipped and loved.

First, the love of our Neighbour is like unto [Answ. 1] the love which we owe unto God in respect of the kinde, but unlike in respect of the degree.

Secondly, the love of God, and of our neigh∣bour [Answ. 2] is unlike in three regards: viz.

I. In respect of the objects, or things loved: For God and man who are to be loved are divers objects.

II. In respect of the originall; For the love of our Neighbour springeth from the love of God; but not contrarily.

III. In respect of the degree; for wee are to love God more then our Neighbour.

[Sect. 5] §. 5. Thou shalt love thy neighbour.]

[Quest.] How can we love our neighbour at all, seeing we are commanded to love God with all our heart, soule, and mind?

[Answ. 1] First, the sincere and true love of our Neighbour is not contrary to the Love of God, but according, or agreeable thereunto; and therefore it takes no∣thing away from the love of God, but is rather a fulfilling thereof.

[Answ. 2] Secondly, he who loves not his neighbour, loves not truely his God: The husband is comman∣ded to love his wife, even as CHRIST loved his Church; and yet he may love his children too: yea if he love not his children, it is an argument that he loves not his wife, a•• the mother of his children. The wife is commanded to love her husband, and yet she may love her children; yea if shee doe not love them, it is certaine that shee doth not love her husband, the Father of her chil∣dren. Children are commanded to love their Pa∣rents, and yet they may love their brothers and sisters, yea if they doe not love them, it is a signe that they doe not love their Parents truely. And thus except we love our Neighbour we cannot love our God 1 Iohn. 4.20.

[Sect. 6] §. 6. As thy selfe.]

[Quest.] In what sense is our neighbour to be beloved as wee love our selves?

[Answ.] In this precept, Sicent, As, doth not denote an universall and absolute parity, or equality, but an analogy, and resemblance, which likenesse or re∣semblance principally consists in these things; namely

First, as we would neither doe, nor wish evill unto our selves; so neither must wee unto our neighbour.

Secondly, as we wish well, and doe good unto our selves; so we must also unto our neighbour.

Thirdly, as we doe this unto our selves out of a true love unto our selves; so also must we unto our brethren.

Fourthly, as we love our selves for Gods sake; so wee must love our brother for his sake also.

Fifthly, as wee must not so love our selves, that we would sinne rather then displease our selves; so neither must wee so love our brethren, that we would condescend unto evill, rather then displease them.

Sixthly, as we must not love our selves more then God, so neither must we love our neighbour more then him.

[Sect. 7] §. 7. Vpon these two hang all the Law and the Prophets.]

[Quest. 1] Wherein doth the whole Law of God consist?

[Answ. 1] First, the Lord hath summed up all that he re∣quireth in one word, Love, Rom. 13.10. Love is the fulfilling of the Law.

[Answ. 2] Secondly, he hath enlarged this word in two, In this place (verse 37) Thou shalt love the Lord thy God with all thy heart: and thou shalt love thy neighbour as thy selfe.

Thirdly, he hath enlarged these two into ten words, Deuter. 10.4. And he wrote on the Ta∣bles [Answ. 3] the ten words.

Fourthly, he hath yet further enlarged them in∣to [Answ. 4] Moses and the Prophets, in this verse. On these two Commandements hang all the Law and the Prophets; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pendent, hang, even as we hang a thing upon a naile (Esay, 22.23.) so the Law and the Prophets hang upon these two precepts.

Fifthly, Love, the contents of the Law is two∣fold; [Answ. 5] viz.

I. Of God, which consists in worship; and therefore

First, we must worship the true God, with in∣ternall worship, and the love of the heart. Pre∣cept 1.

Secondly, we must worship the true God true∣ly: Now this true worship of God is descri∣bed, both

I. Generally; that is, we must worship nothing with God, but worship him without all mixture of Idolatry. Precept 2. And also

II. Particularly: where we learne, that his worship is either.

First, private; for we must honour and reve∣rence his name, and not blaspheme it. Precept 3. Or

Secondly, publike; which consists in the workes of the Lords day.

II. Of our brother: Now this love is either

First, externall; and consists in duties which are either.

I. Publike, and enjoyned. Precept 5. Or

II. Private, towards our neighbour: that is,

First, towards his person. Precept 6.

Secondly, towards his chastity. Precept 7.

Thirdly, towards his substance. Precept 8.

Fourthly, towards his reputation, and good name. Precept 9. Or

Secondly, internall; described Precept 10. And thus we see the summe and contents of the Law.

Why doth our Saviour reduce all the Comman∣dements [Quest. 2] to these two, the love of God, and of our neighbour?

Because as man consists of two things, namely, [Answ.] a soule and a body; so the body of Religion con∣sists of these two Precepts. And as we see all things with two eyes, and heare all things with two eares, and smell all things with two nostrils, and worke with two hands, and walke with two feete; so in like manner, in these two Precepts (viz, the love of God, and of our neighbour) we see, heare, and worke all things that are necessary to salvation. And therefore aptly are they reduced by our Savi∣our unto these two. Aureum opus, Page 45.

What is the meaning of these words; On these [Quest. 3] two hang all the Law and Prophets?

The meaning is, that all other legall obedience, [Answ.] which is contained in Moses and the Prophets, doth spring from our love unto God & our neigh∣bour.

In the Prophets also is the promise or doctrine of the Gospell: [Object.] therefore CHRIST seemeth not to

speake aright in this place.

He speaketh of the doctrine of the Law not of the Promises of the Gospell; [Answ.] as appeareth by this question of the Pharise, which was the chiefe Com∣mandement? not, which was the chiefe Promise? And therefore CHRIST answereth him directly.