Exposition of the Sermon on the Mount, Chapter · Verse 9,10,11
v. 9.
For what man is there among you, which if his sonne aske him bread would giuegive him a stone?
10 Or if he aske him fish, will he giuegive him a serpent?
11 If ye then, which are euill, can giuegive to your children good gifts, how much more shall your Father which is in heauen, giuegive good things to them that aske him?
These words containe a second reason of the former commandement to pray, as also a confinnation of the promise annexed thereunto for assurance to be heard; and it may be framed thus:
If earthly parents, though they be euill, can giuegive good gifts to their children, when they want them, and aske them at their hands; then much more will your heauenly father giuegive good gifts to those that aske him:
But earthly parents though they be euill, will giuegive good gifts to their children:
Therefore much more will your heauenly father giuegive good things to them that aske him.
This reason standeth in a comparison of vnequalls, drawen from the lesse to the greater; from the care which is ordinarily seene in naturall parents ouer their children, to prooue vndoubtedly the most tender care of our heauenly father ouer vsus. And this kind of reasoning is vsuall with God in Scripture: Isay 49. 15. Can a woman forget her child, and not hauehave compassion on the sonne of her wombe? Though they should forget, yet will not I forget thee. Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on them that feare him. Mal. 3. 17.—and I will spare them as a man spareth his owne sonne that serueth him.
In the framing of this reason behold a speciall fauour of God vouchsafedA prerogatiue of parents. to godly parents: They may take a tast of Gods louelove and care ouer themselues by the consideration of that naturall care and tender affection they beare towards their owne childrē. And indeed they may more easily then other, apprehend and apply to themselues the louing fauour and tender care of God ouer them, by the like affections in themselues towards their owne children. Now this fauour and priuiledge God vouchsafeth for speciall cause: first, to incite and stirre vp those parents▪ which yet hauehave not tasted of Gods louelove, to embrace his word and promises whereby God reueales his louelove to men, that so they may tast of Gods louelove towards them, whereof they hauehave so notable a patterne in their affection towards their owne children. Secondly, to prouoke them to labour to hauehave their hearts rooted and grounded in the louelove of God. And thirdly, that they hauing experience of Gods louelove in themselues, may bring their children and posteritie to the fruition of the same louelove and merciemercy.
Now to come to the comparison: The first part whereof is this, that it is a naturall propertie in all parents to giuegive good things vntounto their children. This is a principle binding conscience, that parents should be carefull of their children: He that prouideth not for his owne (saith 1. Tim. 5. 8.the Apostle) especially for them of his familie, is worse then an infidell: for infidells doe not put out this light of nature, but prouide for their children.
Here then those parents are to be blamed, who spend their substance in gaming and ryote, and so leaue their children and familieRiotous patent▪ reprooued. destitute and in want. These spende vponupon their owne lusts those good things which they should bestow vponupon their children, and so shew themselues vnnaturall; but the Magistrate, who is the publike father ought to looke vntounto them, and to restraine them from such disorder.
Secondly, here those likewise are to be blamed, which for foode andAlso such as neglect religious education. rayment will prouide and giuegive sufficient to their children: but in the meane while they giuegive them not godly education, in the instruction and information of the Lord, which is a good thing indeede vntounto the soule, for which the godly in Scripture are commended: as Abraham towards his familie, Gen. 18. 19. and Lois and Eunice towards Timothie, 2. Tim. 1. 5. who brought him vp in faith vnfaigned.
Thirdly, by this we may see, the state of those that kill their owneMost vnnaturall parents. children, (for so we may read, that some parents hauehave eaten their owne children) namely, they are such as become vnnaturall, beeing in Gods iust iudgement left vntounto themselues to be ruled by the Deuill, who filleth their hearts with this vnnaturall and sauage crueltie. Now Christ speakes here of the light of nature not extinguished, and so it is true euen among the heathen.
vers. 11. If ye then which are euill, &c. Here is the application of the comparison, the ground whereof was laid downe in the two former verses. And by euill, he meanes not eueryevery sinner, but such as are stained with malice, enuie, and selfe-louelove, beeing bent to seeke their owne good onelyonly: for so saith the Master to the enuious labourer, Matth. 20. 15. Is thine eye euill, because I am good? that is, art thou enuious because I am bountifull?
In these words Christ giues vsus to vnderstand, that it is the note ofA note of an euill man to seeke himselfe. an euill man to be giuen wholly to seeke his owne good, though otherwise he liue ciuilly; for this is a fruite of euill couetousnes and selfeloue. Experience sheweth the gricuous…se of this sinne: for thence come the manifold practises of iniustice, cruelty, and oppression that be in the world, hence it is that times of dearth are made more heauie vponupon the poore then otherwaies Gods hand hath sent them, because the rich seeke their owne good and commoditie onelyonly at such times, hence come ingrossing, deceiuing, and inclosing to the spoile of the poore. We must therefore beware of this sinnefull practise; and on the otherside giuegive our selues to practise goodnesse towardes others, setting our selues to the practise of louelove, which seeketh not her owne things, but is bountifull, that so we may shew forth our louelove to God by wel-doing to our brethren; as the Apostle bids vsus, Gal. 5. 13. Doe seruice one to another by louelove; and Phil. 2. 4. Looke not eueryevery man on his owne things, but eueryevery man also on the things of other men. This was good King Iosias his practise, for which cause among many particular vertues, all his goodnesses are said to be recorded, 2. Chron. 35. 26. And Saint Paul likewise became all things to all men, that he might winne some; and though he were free from all men, yet he made himselfe seruant vntounto all men, that he might winne the moe. 1. Cor. 9. 19.—22.
You that are euill can giuegive good gifts: that is, bread, fish, and suchEuill men may do good things. like, as Luk. 11. 11, 12. Here it is plaine, that an euill man may hauehave some kind of vertues in him, whereby he may doe some good works. Quest. How can this be, for an euill man wants faith, and so whatsoeuer he doth is sinne? Answ. We must know, that the gifts ofGifts of the spirit twofold. the spirit are of two-sorts: some are common, whereby the corruption of mans nature is onelyonly restrained and limited, for the maintaining of ciuill societies, that man with man may liue in some order and quietnesse: And hence it was that among the heathen, some were iust, some mild, some liberall, &c. All these came from the spirit, yet not renuing the parties, but onelyonly restraining their naturall wickednesse: And of this sort of gifts is the louelove and care of parents towards their children, and the louelove of children againe towards their parents. And these and such like euill men may hauehave, for they are not sanctifying vertues, but rather shadowes thereof. The second kinde of the gifts of the spirit are more speciall gifts and graces, whereby the corruption of mans nature is mortified and in some part abolished, and the graces of Gods image are renued in man, whereby they become louing, meeke, iust, temperate, &c. which in the regenerate are true christian vertues, and the exercise hereof is the doing of good works indeede.
How much more shall your heauenly father giuegive good things to them that aske him? The…ords containe the second part of the comparison, wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children: and Saint Luke specifieth these good things,Luk. 11. 13. to be the gift of the holy Ghost, in regard of grace and operation.
Here then three points are to be handled; I. Who giues these good things. II. What is giuen. III. To whom. For the first: the author of these good things is the Father: for of him, and from him, commeth eueryevery good gift, and eueryevery perfect giuing. Quest. But this gift is the holyHow the father giu… the holy Ghost. Ghost, now the holy Ghost is God, how then can he bee giuen, this seemes to imply inequalitie in the Trinitie, for the person giuing must hauehave power and authoritie ouer the person giuen? Answ. Wee must know, first, that this action of the father in giuing the holy Ghost, is not by vertue of superiour power and authoritie, but by consent; the holy Ghost is freely willing to be giuen of the father: for all three persons beeing one and the same God, must needs hauehave one and the same will, as in all things, so in this gift. Secondly, this giuing is not in essence or person, but in regard of operation and grace; as louelove, ioy, peace, &c. in the hearts of Gods children.
II. Point. What are these good things giuen? Answ. The holy Ghost. Quest. Why should the father giuegive the holy Ghost, and not the holy Ghost as well giuegive the father, seeing they are equall? Answ. The reason is, because of that order which the diuine wisedome manifesteth in the Trinitie; for though all three persons bee equall in all▪ properties of the godhead, which is one and the same in them all; yet they are distinct in order, the father beeing the first person, the sonne not the first, but the second; and the holy Ghost not the first person, nor the second, but the third: and hence it is, that the father giues the sonne, both the father and the sonne giuegive the holy Ghost; yet not in person, but in regard of gifts and operation, and that by free and equall consent, not from superioritie, or by constraint.
III. Point. To whom doth the father giuegive this gift of the holy…gian. vi. de August▪ …. 4 in Iulianū. cap. 8. Ghost? Answ. To them that aske him. Hence some would gather, that man hath free will by nature in his conuersion, because hee must first aske, and then comes the gift of the holy Ghost. Answ. We must know, that by the holy Ghost here is meant; not the beginning of grace, but the increase thereof, and a greater measure of gifts, with a more sensible feeling of them: for this promise is made to Gods children that aske, which no…e can be, but by the holy Ghost. See this in the Disciples, Ioh. 20. 22. Christ said to Disciples, who had true grace before, Receiue the holy Ghost: and yet also after that, the holy Ghost came downe vponupon them in the forme of clouen tongues of fire, Act. …. Now these latter giuings, were in regard of greater measure, as it is said, they were filled with the holy Ghost, v. 3. Againe, by them that aske, is not meant eueryevery one that vttereth words of request to God; but those that aske in faith, and pray aright by graced-as Rom. 10. 14. How can they call on him, in whom they hauehave not beleeued? and Rom. 8. 26. We know not what to pray as we ought, but the spirit helpeth our infirmities—and maketh request for the Saints, according to the will of God, v. 27.
Use. 1. Hence we learne, that grace is giuen not to the idle, but toHow to get grace. them that vse the good meanes ordained of God for the obtaining of grace; as the holy exercises of the word, in hearing, reading, meditation, and humble and earnest praier: and therefore, if we would hauehave grace, we must diligently exercise our seluos in these means; for faith comes by hearing, Rom. 10. 17. And Gods children in all ages hauehave vsed the meanes to get grace: Lament. 5. 21. Turne thou vsus, O Lord, vntounto thee, and we shall be turned: and Dauid is plentifull in the meanes, whereby he abounded in grace: Psal. 119. 33. Teach me, O Lord, the way of thy sbatutes: and verse 99. I hauehave b…d more vnderstanding then all my Teachers, for thy restimonies are my meditation. So Christs Disciples did not onelyonly heare him preach, but desired to bee instructed in those things which they knew not, Matth. 13. 36. Declare to vsus the meaning of the parable: also they prayed him to increase their faith, Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world; namely, contempt or negligence in the meanes which God hath ordained for the obtaining of grace: for the heart of the negligent is like the field of the sluggard, that hath no corne in it,Pro. 24. 30, 31 but is ouer-growne with briers and th…nes.
Secondly, this serues for the comfort of those that hauehave as yet butA comfort to the weak in grace. the beginnings of grace, in small and weake measure; they must not bee discouraged, for God hath plentie of grace in store: if they can but find and feele their want of grace, and lament it vntounto God, vsing the meanes of the word & praier to get supply; here is a promise of the holy Ghost, who is the storehouse and fountaine of all grace.
Thirdly, this serues for a good ground to confute sundrie …rrours; asVniuersall grace confuted. first, the opinion of vniuersall grace, wherby some hold, that eueryevery man may be saued if he will; for the promise of the holy Ghost (without which none can be saued) is not vniuersall, but here made with restr…int to those that aske according to Gods will, which none can doe without the spirit, which must teach vsus to pray in faith, without which wee receiue nothing from God, Iam. 1. 7. Secondly, this ouerthroweth theAnabaptists & familist…. fond conceit of Anabaptists and Familists, which looke for the spirit by reuelation, and not in the exercise of the word and praier. But we must looke to the meanes, in which God giues the spirit, and out of that meanes, we are more subiect to the delusions of Satan, then to the operationAqui…. 1. …. …. …. art. 3. of the holy Ghost. Thirdly, this also confuteth the errour of the Church of Rome, who teach, that a man by the good vse of the gifts of nature, may come to obtaine the gifts of the holy Ghost. But there is no larger promise then this in all the Scripture, where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith, which we cannot doe by nature, but by grace. And besides, when we aske in faith by grace, this is no cause of the gifts of the spirit which wee receiue, but onelyonly a discharge of our dutie in the exercise of the meanes which God hath appointed▪ whereupon followeth the increase of grace, yet no way of our merit, but from Gods free merciemercy and his bountie.