Exposition of the Sermon on the Mount, Chapter 6 · Verse 28,29,30
v. 28.
And why care ye for raiment? learne how the lil…es of the field doe grow: they labour not, neither spinne:
29. Yet I say vntounto you, that euen Salom…n in all his glorie was not araied like one of these.
30. Wherefore if God so clothe the grasse of the field, which is to day, and to morrow is cast into the …ven, shall he not doe much more vntounto y…, O ye of little faith?
In these three verses Christ returneth to his former commandementDistrustfull car. forbidden. against distrustfull care conteyned in the 25. verse: and here vrgeth one part thereof concerning care for rayment, and the other for meate and drinke, in the 31. verse. Now what meaneth Christ by this maner of handling this heauenly doctrine, not onelyonly to propound it, and to vrge it by strong and forcible reasons, but againe to repeat it, and vrge it by peece-meale? Surely, hereby he declares himself▪ to be the true doctor of his Church: for hauing a waightie point of doctrine in hand, which the nature of man in vnwilling to receiue and practise, he doeth beside the propounding and confirming of it, thus vrge it by peecemeale, that hereby it may the better take place in our heart, and be the more effectuall to b…ing forth obedience in our liues. And this fidelity must eueryevery one shew that is to teach the word of God to others: not onelyonly ministers, though it be their dutie specially, but also masters and parents, as Deut. 6. 7. thou shalt whet them vponupon thy children (as the word signifies) that so it may more deeply enter into the heart.
Thus much of the maner of prosecuting this argument. Now wee come to the words. And why care you for rayment? This interrogation hath the force of a prohibition; and so it is the same with this branch of the 25. verse, care not for your bodie what you shall put on. Now all care for apparell is not here forbidden; for there is a lawfull godly care, whereby men seeke and labour vprightly and in a sober maner for such apparell as is meete for their callings, and needefull to the health and comfort of their bodies. But the care here forbidden, is anInordinate care for apparell. inordinate and immoderate care for apparell, ioyned either with distrust and feare of want, or els with a discontentednesse with that apparell which is meete and necessarie. And this is the common sinne of this age, as the sundrie bad practises of men and women about apparell proceeding from this inordinate care, doe euidently declare: as first, the1 affecting of superfluitie and aboundance in apparell, and the following of strange and forraine fashions so soone as they are taken vp. Secondly,2 the wearing of too costly apparell, aboue their abilitie and degree: as when seruants are as …ine as their masters, trades-men like gentlemen; and gentles, like nobles. Thirdly, the spending of much time in the3 curious trimming and attiring of the bodie which might be spent in better duties. This proceeds from some dislike in Gods workmanship, as though he had not done his part throughly to their bodies, or they by their curiositie could make themselues better.
Now that Christ might remooue out of mens hearts this inordinate care, he doeth here enforce his commandement by a fourth reason, taken from his prouidence ouer the lilies of the field, and the reason is waightie, though the subiect of it be meane and simple. It may be framed thus:
If God c…othe the lilies of the field, then doubtlesse he will clothe you: But God clotheth the lilies of the field: Therefore much more will he clothe you.
This reason is fully set downe in these three verses, though the parts of it be inuerted, by reason of their amplifications: for first, Christ propounds to our consideration the subiect matter whence his reason is drawen, learne how the lilies of the field doe grow. Where this must be marked, that Christ speakes of field-lilies, which hauehave not the help of man, as garden flowers hauehave; Then he layes downe a proofe of his assumption, that God clothes them, by remoouing from them the ordinarie meanes of clothing; They labour not, neither spinne, v. 28. amplifying this work of God vponupon them by a comparison, wherin he prefers the glorie of them before the glorie of Salomon in his princely araie, verse 29. And then by way of inference propounds the reason, omitting the assumption, verse 30. where the first part, and conclusion are both propounded and amplified as we shall see when we come to the handling of them: for I will follow the order obserued by Christ.
Learne how the lilies of the field doe grow. Here Christ makes theVnsensible creatures are our teachers lilies and hearbes of the field a schoolmaster vntounto man, yea to his owne disciples (for he spake to them.) And this he doeth for speciall causes. First, to teach them and vsus, that the silie creatures in the field doe in their kind yeild more obedience vntounto God then man doeth, and that man is more rebellious vntounto God then they are: hence aIsa. 1. 2.Isay calls heauen and earth to harken to his rebuke of the Iewes for their ingratitude: and the prophet rebuking Ieroboam for his Idolatrie, cries, b1. king 13. 2.O Altar, Altar, thus saith the Lord▪ Ierem…e rebuking Iechoniah, cals to the earth to heare, Ier. 22. 29. and Ezek…el must prophesie to the mountaines, Ezek. 6. 3. By all which they would shew, that if these vnsensible creatures had reason as man hath, they would be more obedient to the will of their creator then man is. Secondly, hereby Christ would teach his disciples and vsus, that though we hauehave the creatures, and behold and vse them daily, yet partly through blindnesse and ignorance, and partly through negligence, we doe not discerne in them, nor learne from them those good things which we ought to doe: for the inuisible things of God, that is, his eternall power and godhead, beeing considered in his works, are seene by the creation of the world, Rom. 1. 20. This then is a checke to our dulnesse and negligence in the things of God: for what shall we doe in matters of saluation, when in these inferiour matters we may learne of the vnsensible creatures?
But what must we learne in the lilies? How they grow. And this is a thing to be marked, for in the winter season they lye dead in the earth as though they were not; they are couered with frost and snow: and yet in the spring time and summer, they spring vp with stalkes, leaues, and flowers of such glorious colours, as passeth the glorie of Salomon in all his royaltie. Now whence comes this, is it of themselues, or from man? surely neither; for they are field lilies, this onelyonly comes from the word of creation giuen out by God, when he made the creatures, saying, cGen. …. 11.let the earth bring forth the greene hearbs, &c. from this working and operatiue wor… of God, comes the earth to hauehave power and vertue to send out the glorious lilies and eueryevery other hearb. NowFrom fieldlilies learne to trust in Gods prouidence. then (to apply this to the purpose intended by Christ) the same God, that by his operatiue word giues this glorious beeing eueryevery yeare to field-lilies, hath giuen out a word of prouidence touching his seruants, that if they trust in him, …sing lawfull meanes moderately, they shall hauehave rayment sufficient, and all things els that be needfull to this life. Here then is nothing wanting but trust in God in the sober vse of ordinarie meanes, for such shalbe as sure of rayment by Gods prouidence as lilies are to grow and blossom in spring time and summer: and this were sufficient to perswade vsus vntounto moderate care though nothing more had bene said.
But he addeth, they labour not, neither spinne: This deniall of the vse of meanes vntounto them, whereby they should be araied, as it proues directly that God alone arai…s them with glorious colours; so it strongly enforceth the dutie of contentation vponupon vsus, relying on Gods prouidence, without distracting care: because beside our title to Gods prouidence not inferiour to the lilies of the field, we hauehave allowed vntounto vsus for our rayment the vse of meanes which they want: and therefore howsoeuer no man, vnderunder pertence of depending on Gods prouidence, may hence take occasion to liue idlie, neglecting the ordinarie lawfull meanes to procure things honest and needfull; yet hereby Christ would giuegive assurance to all that trust in him and serue him, that though all meanes should faile them, (so it be not through their default) yet will he prouide things needfull for them.
29. And yet I say vntounto yo…, that euen Salom…n in all his glorie, &c. These words conteine an amplification of the second part of Christs reason, to wit, that God doeth not onelyonly cloath the lilies; but cloath them i… most glorious ar…, euen aboue the glorie of Salomon in all his royaltie. And this amplification is to be marked, because Salomons glorie was extraordinarie, by speciall gift from God, aboue his desire or expectation, as we may see, 1. king. 3. 1…. And yet Christ saith, that each field lilie is more gloriously arayed by Gods prouidence then Salomon was at any time.
This amplification serues; first, to chocke and controll the follie ofA checke to pride in apparell. them that are proud in apparel, and nice and cu…ious in araying themselues. This is the common sinne of this age; wherein for attire eueryevery sort almost exceede their abilitie and degree. But why should we be proud of any apparel, for when we hauehave done all we can to make our selues neuer so gay, yet we come short of the flowers of the field in glorious aray? for what cloath or …il…e is so white as the lilie? what purple is like the violet? what cri… or skarlet comparable to diuers flowers of such colours? Arte indeede may doe much, but herein it must stoope to nature. Now if we cannot come neere the hearbs and flowers which we tread vnderunder our feete, and cast into the fornace, why should we be pu…ed vp with any gaynesse in our apparell?
Secondly, this …eacheth vsus that all worldly pompe is but vanitie: forWorldly pompe is all vanitie. in glorie and beautie it comes short of the flower of the field, and yet what is more …raile and trans…torie then the flower, that is to day in the field, and to morow is cast into the ouen? This the holy Ghost would teach vsus, by comparing the glorie of man to the flower of grasse, 1. Pet. 1. 24. and seeing that the fashion of this world goeth away, 1. Cor. 7. 31. wherefore (as the Apostle there saith) we must vse this world, as though we vsed it not for Salomon's conclusion is true of all …ar…hly things, Uanitie of vanities, all is vanitie, Eccles. …. 2. And yet we must not here imagine that Christ condemnes the glorie of Salomon, though he thus debase it below the flower of the field: for it was the gift of God in extraordinarie fauour, 1. king. 3. 13. So that ho…soe…es the word of God condemne pride and curiositie in attire, and superfluitie therein, yet it alloweth vntounto Princes, and personages of great state, the vse of gorgious and costly raiment: and therefore Ioseph beeing aduanced to dignitie, was araied in garments of fi…e linen, had a ring on his singer, and a chame of gold …out his necke, Gen. 41. 42. And that which Luke saith of Agripp… and Bernice, that they came in with great pompe to heare Paul, Act. 2…. 23. may as well be taken in good part, as in euill.
30. Wherefore if God of cloath the grasse of the field, which is to day, and to morrow is cast into the ou… not doe much more vntounto you, O ye of little faith!
Here Christ propounds and applyes this reason to his disciples and hearers; and in this application enforceth it, by putting a manifest difference between men and the hea…s of the field, preferring man farreMans preheminence aboue the h…a…s of the field. before them. The preheminence of man aboue the flowers of the field stands in these things: first, the hen… made for mans vse, and not man for them; for besides othe…y serue for fe…ell to the ouen, as Christ here noteth. Secondly, …he h…a…b of the field is to day and to morrow is not, for being▪ bu…n… or …nsumed it ceaseth to be at all: But it is not so with man, for though he be burnt or consumed, yet he is not brought to nothing, but his beeing remayneth still by reason of his immortall soule, which though it had beginning, yet neuer shall hauehave end. And herein he far excelleth them: for though hearbs and trees liue for a time, yet their life ariseth from the matter whereof they consist, and so vanisheth with it, but the soule of man is a different substance from the bodie, and vanisheth not though the bodie perish. This difference is plain in the creation: for God commanded dGen. 1. 11.the earth to bring forth hearbs and tr…es with their life and substance: but when he created man, though he made his bodie of the dust of the earth, yet his soule came from God▪ for eG….he breathed into his face the breath of life. And herein man excells not onelyonly the hearbs of the field, but all beasts and fowles, for though they, besides life hauehave sense and motion from their soules, yet their soules (whether they be qualities or substances it here▪ killeth not) arising from the matter wherof their bodies subsist, are mortall and vanish to nothing when the bodie perisheth; so as a beast burnt vp is no beast, but a dead man is a man though his bodie be burnt to nothing, because his soule liues for euer; yea and his bodie, though eaten vp of beasts or consumed with fire, by vertue of Gods ordinance shall one day rise againe, and be revnited to the soule: yea the dead bodies of the elect, by vertue of the couenant of grace, hauehave not onelyonly relation to their soules, but a spirituall vnion with Christ, for f1. Thess. 4. 14.they sleepe in him, and by his power shall one day be raised vp to glorie. And this preheminence Christ would teach vsus, when he calleth God, gMat. 22. 32the God of Abraham, who was dead in regard of his bodie long before, and yet saith he, God is the God, not of the dead, that is, which hauehave no beeing at all) but of the liuing: Now this preferment of man aboue the creature, doth greatly inforce the dutie vponupon him to depend vponupon▪ Gods prouidence without distrustfull care, for if God cloath baser creatures with glorious aray, doubtlesse he will not suffer man his more noble creature to want, as the conclusion following doth declare.
Shall he not doe much more vntounto you, O ye of little faith! That is, shall he not much more cloath you. Now he amplifieth this conclusion by a reproofe, whereby he would enforce his reason more strongly vponupon them, saying, O ye of little faith. In which reproofe two points are to be considered: the persons reprooued, and the cause thereof. The persons are Christs chos… Disciples, whome he doth not here reprooue for want of faith simply, but for the weaknesse and small measure of it, because their doubting and distrust in Gods prouidence, was greater then their faith.
Here then we may obserue a distinction of faith in regard of degreeTwo degrees of faith. and measure; to wit, that beside that full assurance, whereby a1 man so resteth on Gods promises, that he nothing doubteth through vnbeleefe, as it is saide of Abraham, Rom. 4. 20. there is a weake faith 2mingled with much doubting, such as was in Christs disciples at this time. And howsoeuer that doubting which is in weake faith be euill, and here reprooued, yet the faith it selfe is true faith, and such as brings a man to the state of Adoption and of saluation: for Christ before this reproofe, acknowledged of his Disciples that they were Gods children, calling God their heauenly Father. If any shall say or thinke that this weake faith cannot saue a man, because his vnbeleefe beeing more then his faith, shall hauehave more force to condemne him then his faith to saue him: I answer, that no man is saued by his faith, because it is perfect without doubting, but because thereby he laieth holde on Gods merciemercy in Christ: now a weake faith may doe this truly, though not so perfectly and with such comfort as a strong faith doth: and the doubting and vnbeleefe that is in weake faith cannot condemne vsus, if so be we bewaile our vnbeleefe, and vse meanes diligently to come by a full assurance: for by this weake faith we are in Christ, and in him all our wants and sinnes are pardoned. Which point must carefully be obserued and remembred,A comfort to them that hauehave weake faith. for the stay and comfort of their soules, that hauehave in them but this weake saith, and are troubled much with distrust and doubting. And this is many a true child of Gods estate, for eueryevery one cannot attaine to Abrahams full assurance: but be not discouraged, O thou of little faith; thy doubting and distrust may trouble and grieue thee, but if thou bewaile and lament it, it shall not condemne thee; onelyonly labour diligently in the meanes for further increase, and by thy weake faith desire to lay hold on Christ, and so shal all thy wants be couered, and thy sinnes pardoned; for endlesse is Gods merciemercy in this behalfe, he will not breake the bruised reed, nor quench the smoaking flax…, Isay 42. 3.
II. Point. The cause why Christ doth thus reprooue them for their small faith, is their distrust in God for raiment; as if he should say, wheras you doubt whether your heauenly father will prouide sufficient raiment for you, notwithstanding you see he araies his baser creatures in glorious manner; euen for this cause are you to bee blamed for small faith.
Here then we are to obserue a speciall point touching the propertieA propertie of sauing faith. of true sauing faith; namely, that it doth not onelyonly laie hold on the merciemercy of God for the pardon of sinne, and life euerlasting in Christs but on his promises also for temporall blessings that concerne this life. Neither must this seeme strange to any; and to make it plaine, considerGods p… mises twofold. that the promises of God in Scripture are of two sorts; principall, and inferiour. The principall promise, is of Christ our redeemer, God and man, and of remission of sinne, and life euerlasting by him. The inferiour 1promises, are of temporall blessings; as food, raiment, health, peace,2 liberty, &c. & these depend vponupon the main promise of Christ, so farforth as they are for our good; for h2. Cor. 1. 20in Christ all the promises of God, whether they concerne life eternall, or this temporall life, are yea and amen, that is, sure and certaine to Gods children. And hence it is, that when by true faith a man laies holde on the maine promise of God in Christ, he doth withall apprehend the promises of God for temporall blessings: the heart that saith by faith, God will pardon my sinne, and saue my soule, will say also by the same faith, God will giuegive me food and raiment, and all things sufficient for this life. Thus Abraham, iRom. 4. 18.by the same faith whereby he was iustified, beleeued Gods promise, that hee should hauehave a sonne in his olde age: and Noah kHeb. 11. 7.beleeued Gods promise of his preseruation in the Arke, by the same faith whereby he was made heire of righteousnesse. This point must be obserued, and the order remembred, wherein faith laies hold vponupon the promises; First, it apprehends merciemercy in Christ, and then prouidence for this life. Now henceLiue by faith we learne, that as we looke to be saued by our faith after death, so wee must liue by faith in this world; if wee relie vponupon his merciemercy for our soules, we must depend vponupon his prouidence for our bodies: how this is done, we shall see afterward; for how should we cast our selues vponupon Gods merciemercy for the kingdome of heauen, if wee cannot depend vponupon his prouidence for food and raiment.
Lastly, hereby we may trie our faith what it is, true or …ained; weake or strong: for this Christ here tells vsus, that the more we are distractedHow to trie our faith. with worldly cares, the lesse is our beleefe in God: for distrustfull care comes from vnbeleefe in Gods prouidence: and the lesse we trust in God for temporall things, the lesse doe we beleeue eternall mercies, for the same faith laies hold on both: but if we can truly depend vponupon God for temporall blessings in the sober vse of lawfull meanes, then we shall relie vponupon his merciemercy for the saluation of our soules. This triall is not made in prosperitie, for when God sends aboundance, eueryevery one will trust in him: but when want comes, then is the triall of thy faith; if then thou …el…e on God, though meanes faile, thy faith is strong: but if thy heart be oppressed with sorrow and feare, and thou make no conscience of vnlawfull meanes, so it may supplie thy want; then suspect thy selfe, thy faith is weake, or none at all: for the iust shall liue by faith in all estates.