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. 48. Be ye therefore perfect, even as your Father, which is in heaven is perfect.

§. 1. Be ye therefore.] [Sect. 1]

These words having reference unto those which goe before, it may be demanded, [Quest.] By what degree our Saviour ascended to perfection? [Answ. 1]

First, hee would not have his to offer wrong unto their neighbours or brethren. [Answ. 2]

Secondly, not to be revenged more then the wrong suffered, or sustained requireth.

Thirdly, not to bee revenged so much as the [Answ. 3] wrong done requireth, but to be quiet. [Answ. 4]

Fourthly, to suffer further injury, rather then revenge any. [Answ. 5]

Fifthly, to doe more then he requireth, that doth him wrong. [Answ. 6]

Sixthly, not to hate him that doth him wrong: but even to love him. [Answ. 7]

Seventhly, to be beneficiall unto him, and to pray to God for him. Chrysost. Homil. 18. s. [Argu.]

We produce this place against that Popish di∣stinction of Precepts and Counsells: Our Savi∣our here saith, ye shall be perfect as your heavenly Father is perfect: Therefore all Counsels ten∣ding to perfection are Commandements. If there be any thing, whereby we may more neere∣ly attaine unto perfection, wee are commanded and bound to doe it: as for example, if a man can better obtaine this perfection of godlinesse, by living single, if he have the gift, hee ought to doe it.* 1.1

Bellarmine (lib. 2. de Monach. Cap. 9. Arg. 5.) distinguisheth: There are (saith he) two kindes of Perfection; a lesse which consisteth in the full keeping of the law, which is necessary to salvati∣on: & this perfection is commanded in this vers. There is a greater perfectiō not simply necessarie unto salvation, but required for the obtaining of a more excellent degree of glory; and this per∣fection consists in the observation of counsels; and this our Saviour meaneth, when he biddeth the young man to sell all that he hath, that he may [Answ. 1] be perfect, Mark. 10.21.

First, there can be no greater perfection, then the absolute fulfilling of the law, which is in love; wherefore that which he calleth the lesse perfection is the best, seeing it fulfilleth the lawq 1.2.

Secondly, the perfection spoken of in this [Answ. 2]

verse is the best perfection; we must labour to be perfect as God is perfect: now what greater per∣fection: can there be, than to be perfect accor∣ding to the example of God?

[Answ. 3] Thirdly, that perfection which our Saviour in this verse speaketh of, is that which is descri∣bed before verse 44. Love your enemies, &c. which perfection all the Papists referre unto a Counsel, not unto a precept, as doth also Bellarmine him∣selfe (de Iustificat. lib. 4. cap. 3.) and therefore ac∣cording unto himselfe his distinction is false and frivolous. Bellarm. enervat. Ames. tom. 2. fol. 163.

[Answ. 4] Fourthly, that thing whereunto Christ exhor∣teth the young man, is not so great a point of perfect••on as this whereof Christ speaketh, that we should love our enemies; for a man may give all his goods to the poore, and yet bee without lover 1.3, but a man cannot love his enemies, unlesse he have love: And therefore that exhortation to perfection,s 1.4 containeth not onely a Counsell, but a command.

[Sect. 2] §. 2. Be ye therefore perfect.]

[Quest. 1] What is meant by this exhortation unto per∣fection?

[Answ. 1] First, some understand it particularly, of love and mercy towards our enemies; because the true praise of Christian perfection doth consist in the power of pardoning, and loving our ene∣mies with our heart.

Why doth Christian perfection consist here∣in?

First, because there is nothing more difficult to nature than to pardon and love our enemies.

Secondly, because there is nothing more op∣posite unto Sathan than this is, to love those who hate us.

Thirdly, because there is nothing wherein we more resemble (or come neere unto) our God than this, to forgive those who have injured us, and to love them who hate us.

[Answ. 2] Secondly, some understand this exhortation generally: as if our Saviour would say, study, and labour after every degree and kind of per∣fection which is in your Father.

[Object.] But none are or can be perfect so long as they live here; for none are good (Matth. 19.17.) but in many things sinnefull (Iames 3.2.) and if any deny this, and say he is no sinner, Iohn will tell him he is a lyart 1.5.

There is a double per∣fection, to wit, either

• First, Absolute, which is an herb growing onely in heaven: and is found in God, the Angels, and glorified Saints: this perfe∣ction is spoken of in 1 Corinth. 13.10. Heb. 12.23. and Phil. 3.12. This we cannot attaine unto in this life, but must endea∣vour unto, as long as we live.
• Secondly, limited, which consists in sincerity, when the heart is upright: examples whereof we have 1 King. 15.14. and Phil. 3.15. Now this is required in us, and is called perfection, in a three-fold regard; namely, I. Because there is in us a sincere purpose to obey and please the Lord in all things. II. Because we have the seeds of all vertue in us. III. Because we endeavour daily, to bee more holy, more pure, more perfect, Ephes. 4.13.

Why must we thus labour after this perfecti∣on [Quest. 2] of sinceritie?

First, because it is commanded, and that both [Answ. 1] in the Law, and Gospell: I. In the Old Testa∣ment, it is required of Abraham, be perfect, Gen. 17.1. and of all the people of God, Deut. 18.13. and of Solomonu 1.6. II In the New Testament, Be ye perfect. 2 Cor. 13.11.

Secondly, because it is commended, and that [Answ. 2] both, I In the Old Testament, as in Noah, Gen. 6.9 and in Hezekiah. 2 King. 20.5. and Asa. 1 King. 15.14. II. In the New Testament, Za∣chary and Elizabeth were both perfect, Luke 1.6.

Thirdly, because the contrary is condemned; [Answ. 3] I. In the Old Testament, Amaziah is reproo∣ved, because he sought not God with a perfect heart. 2 Chron. 25.2. And II. in the New Te∣stament, Simon Magus is reproached because his heart was not perfect in the sight of the Lord. Acts 8.21.

Fourthly, because this is the end of the Mi∣nistery [Answ. 4] of the Gospel: Ministers teach that their people may be perfect, Col. 1 28. that as pure vir∣gins they may present them unto God. 2 Cor. 11 2.

Fifthly, because this the godly pray for: E∣paphras [Answ. 5] striveth fervently for you in prayers, that ye may stand perfect, and compleat in all the will of God, Colos. 4.12.

Sixthly, because we must labour to regulate [Answ. 6] and conforme our lives according to the will of God, but that is perfect: Rom. 12.2. study to know, what the good, and absolute, and perfect will of God is.

Seventhly, because God loves those which [Answ. 7] are perfect, and will helpe them, in the time of need. The eyes of the Lord run to and fro thorow∣out the whole earth, to shew himselfe strong in the behalfe of them whose heart is perfect towards him. 2 Chron. 16.9.

What kind of perfection must we endeavour [Quest. 3] after?

Perfection is two-fold, to wit, either

• Generall, which is
  • First, Fide, in faith: gird up the loynes of your mind, that you may beleeve perfectlyu 1.7. [Answer.]
  • Secondly, Paenitentiâ, in Repentance, Resolu∣tion, and a true Pur∣pose of the heart;
    • First to hate, leave, and forsake all sins, the least as well as grea∣test
    • Secondly, to abstaine from the appearance of evill (1 Thess. 5.22.) that is, the circumstances of sin, and all scandalous actions.
    • Thirdly, to detest all evill, even in the hidden man of the heart.
    • Fourthly, to loath and leave all sin for ever, even untill death.

• Particular, and that both
  • Within, in
    • A right heart; which is called justitia veritatis, holinesse of truthw 1.8 and sin∣cerity and truth: Iosh. 24.14. and 1 Chron. 29.9. and 2 Chron. 19.9.
    • A good conscience, 2 Corinth. 1.12.
    • Knowledge, Rom. 16.19. and 1 Corinth. 2.6. and 14.20. and Heb. 5.14.
  • Without both, in
    • Our life and conversation: here read these places 2 Samuel 22.24. Ephes. 6.13. Phillip. 3.15. and 2 Tim. 3.17. & 1 Iohn 2.5. and 4.12. and 1 King. 11.4. and 15.3.
    • Our words, see James 3.2.
    • Patience, in wrongs, injuries, tribulations, and the like, Iames 1.4.
    • The circumstances of puritie: following after those things which are honest, and of good reportx 1.9, labouring to doe that which is good, and to doe it well.

[Quest. 4] By what meanes may wee attaine unto this perfection of sincerity?

[Answ. 1] First, be watchfull over thy wayes, and life, stand upon thy watch-Tower, be a perpetuall Centinell, because thy enemies are both many, and crafty, and strong, and very vigilant.

[Answ. 2] Secondly, have regard unto the Law of God, let that be thy Judge; marke and observe that strict purity which is therein required, and re∣member, thy duty is to labour to fulfill all righ∣teousnesse.

[Answ. 3] Thirdly, looke upon the godly, and Saints upon earth, and imitate them: Brethren follow me, and together with me, them also who walke ac∣cording to our example. Phil. 3.17.

[Answ. 4] Fourthly, meditate upon the infinite purity, and perfection of God: but of this in the next Section.

[Sect. 3] §. 3. As your Father is perfect.]

[Quest. 1] Must we labour to aspire to the infinite puri∣ty, and perfection of God? is not this insolent impiety (as Gualter thinkes) little lesse than the sinne of Lucifer?

[Answ. 1] First, to thinke that wee can bee so perfect as God is, is the errour of the Novatians, and Ada∣mites: contradicted by Saint Paul in these pla∣ces, 1 Corinth. 15.10, 57. and 2 Cor. 3.5. and 5.7.

[Answ. 2] Secondly, but to aspire, and strive unto this perfection is pious; and to grieve because we are so imperfect is a good thing, for thus doth Da∣vid, Psalme 120.5. and Paul Rom. 7.24.

[Answ. 3] Thirdly, and for us not to rest, but as long as we live to endeavour to be nearer unto God, to be more perfect, and more and more resem∣ble our God in righteousnesse, and true holines, is laudable and commendable, yea commanded in this verse: Ad similitudinem non aequalitatem, Calvin. s.

[Quest. 2] Wherein must we imitate our God?

[Answ. 1] First, in love and charity towards our brethren, and that many severall wayes: namely, we must imitate him I. In the object of love, that is, first we must love our enemies, for he loved us when we were enemies. Secondly, wee must love the poore, for he raiseth up the poore out of the dust, &c Psalme 113.7, 8. II. in the degree of love, wee must love them as brethren; for the Lord loved as a Father doth his children, read Psalm 27.10. and 103.13. and Esa. 49.15. III. in patience to∣wards those that wrong us; for God is patient towards us, though we provoke him daily. IV. in our actions: God gives us good things not evill, and therefore we should doe good not evill unto others. V. God never punisheth but for good: he in all his corrections respects the end, chaste∣ning us as a Father doth his children, that wee might be amendeda 1.10. Herein also wee should imitate our God, never desiring that those who have offended us should be punished out of re∣venge, but corrected that they might learne to amend. VI. We must imitate God in affection; he is loath to punish, and grieves when he cor∣rects, but he rejoyceth to shew mercy, Psalme 103.8. Ezech. 18.23, 31, Thus should wee doe. VII. God in rigour and justice remembers mer∣cy. Mic. 7 18. so must we, remembring sum∣mum jus, summa injuria, to use the extremity of the Law is hard and unchristian-like measure.

Secondly, we must imitate the perfection of [Answ. 2] God in generall, that is, labour I. to be pure from evill, yea from all evill, and that alwayes: II. to be compleate in all good things, whether to∣wards God, or towards our neighbour, or in our selves, Tit. 2.11. Taking no liberty to doe any thing that is evill, or to leave undone any thing that is good: That so we may be perfect accor∣ding to the similitude of our Father.

§. 4. As your Father which is in heaven.] [Sect. 4]

Why doth our Saviour adde this amplificati∣on, [Quest. 1] Qui es in caelis, Which is in heaven? had not the mention of the exemplar, your Father, been suffi∣cient?

Our Saviour addes these words to teach us, [Answ.] That the meditation of heaven ought to incite us unto the imitation of that perfection which is in God.

What glory, felicity, or excellency is there in [Quest. 2] heaven, that the remembrance thereof should excite and provoke us unto so hard a worke, as this is here mentioned?

The glory of heaven may be conjectured, and amplified, both from the

• Price which it cost, [Answ.] name∣ly blood of Christb 1.11, wherein note,
  • Quis? Who bought it? God the Father, who best of all knew the value and worth of it.
  • Quomodo? How was this price paid? not unwillingly, but wil∣lingly.
  • Pro quibus? For whom was it bought? not for himselfe but for us.
• Names and elegancies thereof: I. Because life is sweet unto all, therefore it is called life eter∣nall, Mat. 25.44. The righteous goe into eternall life. II. Because all men desire some certaine estate, therefore it is called an Inheritance, immortall, incorruptible, and undefiled, 1 Pet. 1.4. III. Because all men have some ambition and aspiring thoughts in them, therefore it is cal∣led a Kingdomec 1.12, and a crowne of glory, 2 Tim. 4.8. IV. Because all men de••ight in the light, therefore it is called light inaccessibled 1.13. V. Because all men desire honour and glory, there∣fore it is called a weight of glorye 1.14. Thus the Lord expresseth heaven by those things which are most desired by men.
• Effect, because it makes us to be glorious, & that both in
  • Soule: both by a
    • Removall of whatsoever is evill; for there all teares shall bee wiped from of all facesf 1.15.
    • Concession of whatsoever is good & which our hearts desire.
  • Body, which shall be endued with health, strength, beauty, comelinesse, and the fruition of whatsoever may make our joy compleate.
  • Whole man, for there the righteous shall shine forth as the sunneg 1.16.
• Circumstances, and that both of the
  • Place: Here observe, men generally desire stately houses, and love them so much the more, if they were built by some rare and famous Architectour, principally if they bee safe, healthfull, delightfull, and pleasant habitations: Now heaven is a glorious place in all these regards both in re∣spect of the
    • Creation, and fabrique therof; it being the Lords Master-peece, in mani∣mate things so beautified and adorned with Sunne, Moone, and Starres, that we may well say, Si tanta extrà quid intus? if the outside be so glorious; what is the inside?
    • Creator and builder of it, it being a prime peece of the best Architectour in the world: to wit, the worke-manship of Godh 1.17.
    • Habitation and situation thereof, it being free from all danger, anoy∣ances, greevances, and evils whatsoever, it is a pleasant place in it selfe, and a place free from the assaults of enemies, or danger of sicke∣nesse, or the like.
  • Society, both with
    • God the
      • Father: our fellowship is with the father, 1 Iohn 1.3.
      • Son: our fellowship is with Christ, whom wee shall see as he is, 1 Ioh 1.3. & 3.2.
      • Holy Ghost: if there be any fellowship of the Spirit, &c. Phil. 2.1.
    • Angels, and Arch-angels, and all the hoast of heaven.
    • Men, namely, Patriarches, Prophets, Apostles, Martyrs, & all the blessed Saints.
  • Meate, we shall then be fed with Nectar and Ambrosia, Angels food; yea heaven shall be unto us as a continuall banquet.
  • Apparell, in heaven we shall be cloathed with garments of
    • Immortality
    • And glory.
    1 Cor. 15.53.
  • Perpetuall possession thereof: it being an inheritance that never fadeth awayi 1.18.

Thus we see the reason why our Saviour addes these words, Which is in heaven, that the medi∣tation of heaven, and the joy and glory thereof may spurre us forward to strive and endea∣vour to bee perfect as our heavenly Father is perfect.

[Quest. 3] What benefit or fruit can we reape from these meditations of the glory of heaven?

[Answ. 1] First, the remembrance hereof will expell o∣ther thoughts from our hearts.

[Answ. 2] Secondly, it will be a means to terrifie us from sinne: the remembrance hereof will make us say unto our selves: shall I loose heaven, and de∣prive my selfe of such glory for sinne? or doe I thinke that ever I shal enter into that pure place, if I thus pollute my selfe.

Thirdly, the meditation of heaven and the [Answ. 3] glory thereof will move and provoke us unto that which is good, yea, facilitate the worke and exercises of religion.

Fourthly, these thoughts seriously ruminated [Answ. 4] will facilitate all afflictions, and make us beare our burthens with a great deale more case: The good Martyre did patiently indure his sharpe break-fast because he should have a sweete sup∣per: and Saint Paul all his tribulations because of that heavenly recompence of reward, Rom. 8.18. and 1 Corinthians 4.17. &c. 2 Timothy 4.8.

Notes

• * 1.1

  Replie.
• q 1.2

  Rom. 13 10. and 1 Iohn 4.12, 16, 17
• r 1.3

  1 Cor. 13.3.
• s 1.4

  Willet. synops. fol. 323.
• t 1.5

  1 Iohn 1.8, 10. Answ.
• u 1.6

  1 Chro. 28.9.
• u 1.7

  1 Pet. 1.13.
• w 1.8

  Ephes 4 24.
• x 1.9

  Phil. 4.8
• a 1.10

  Pro. 3.12. and Heb. 12.5.
• b 1.11

  1 Pet. 1, 18.
• c 1.12

  Lu. 12.32.
• d 1.13

  1 Tim. 5.16.
• e 1.14

  2 Cor. 4.17.
• f 1.15

  Esa. 49.10, & Rev. 7.16. and 21.4.
• g 1.16

  Dan. 12.2. & Mat. 13.43.
• h 1.17

  Heb. 11.10.
• i 1.18

  1 Pet. 1.4.