Fifty sermons preached at the parish-church of St. Mary Magdalene Milk-street, London, and elsewhere whereof twenty on the Lords Prayer / by ... Anthony Farindon ... ; the third and last volume, not till now printed ; to which is adjoyned two sermons preached by a friend of the authors, upon his being silenced.

The Seven and Thirtieth SERMON. PART. II. (Book 37)

MATTH. VI. 11. Give us this day our daily Bread.

WE have heretofore shewed you what is meant by Bread in this Petition. We proceed now to enquire in the next place why we are taught to begg our bread, and to shew how it is ours. And we shall find it to be a question most necessary. For, Possidentis melior est conditio in causa impari, is the worlds axiome; He that possesses any thing makes it his, though he have least right to it. And though we call them Impropriators who detain the Church-patrimony in their Sacrilegious hands, yet most men are guilty of this crime, though their hands were never defiled with that pitch. Paul is ours, and Cephas is ours, and Christ is ours, and all is ours. * 1.1 Christ is ours, when we crucifie him: The Prophets are ours, when we persecute them: The Apostles and Messengers of Christ are ours, when we rob and spoil them: The bread of Deceit, the bread of Oppression, the bread of Idleness is ours: And, as Macrobius speaks of his book, Omne nostrum, & nihil nostrum; All is ours, when nothing is ours.

This word then, NOSTER, Our bread, is verbum vigilans, a word a∣wake, full of fruitful admonitions, full of efficacy, to pull our hands out of our bosome to labour for our bread; to keep our hands from robbery and oppression from picking and stealing, from fraud and deceit, to stretch forth our hands to cast our bread upon the waters; to work in us those three Christian vertues, Industry, Honesty, and Liberality; that so our Bread may be indeed ours; Ours, though Gods gift, even the work of our hands; Ours, by lawful purchase and possession; and Ours, that is, not Mine or Thine, but in commune, for the common good, the good of our brethren. Other∣wise, though the windows of heaven open and showre it down, though the Sword and the Bow bring it in as a prey, though our Policy and Craft beat it upon any anvil, it is not ours: But the faster we hold it, the less it is ours. That Bread which we knead with the sweat of our brows; that which we gain sinè fuco & fallaciis, more majorum, without fraud and cou∣senage, according to the simplicity of the antients and better times; that which we give and distribute to our brethren, that is truly our Bread.

And first, we must not think, as he said of Victory, that this Bread will fall into our bosom, sedendo & votis, by sitting still, and wishing for it?

We are wont to feed our selves with this vain conceit both in spiritual and temporal matters. When we read of the sudden and strange conversion of Paul and some others, and how Solomons great wisdom cost him but the price of his prayers, we are too apt to think that it may be so with us, that we may be happy and virtuous sine pulvere & sole, without enduring either wind or weather; that though we strive not at all, yet the Grace of God will be sufficient for us. And this conceit hath brought that poverty and leanness into many mens souls, which we may bewail with tears of bloud, but not remove with a floud of eloquence; it having taken so deep root, that when we cry it down, we are counted bringers in of new Doctrine, and are rather wondred at than believed. The same conceit is alike dan∣gerous in the things of this life, which are Gods blessings as well as the o∣ther, though but of his left hand. Metellus in Gellius speaks indeed but like an heathen man, who knew not God: but we may gather instruction from his words: Dii immortales plurimum possunt; sed non plus velle nobis debent quàm parentes; The Gods, saith he, can do all things for us; but there is no reason they should wish more good to us than our parents do. Now parents, if their children persevere stubbornly in evil courses, in idleness and prodi∣gality, do not still supply them, but disinherit them of all. So saith he. Iisdem Deos propitios esse aequum est, qui sibi adversarii non sunt; We can∣not in common equity expect that God should be propitious and favoura∣ble to those who are enemies to themselves; that he should make him sober who in the very act of drunkenness makes a godly prayer; that he should make him just, who doth but desire it; or him honest, who resolves to be a knave. To apply it to our present purpose; We cannot expect that God should give him a plenteous harvest who will not plow for cold, that he should reach him food who will not pluck his hand out of his bosome to receive it, or give him bread who will not labor for it, qui neque pluvi∣am neque solis aestum sentit, who neither feels the rain nor the heat of the sun. Nunquid ideo non debet homo facere quod debet, quia Deus facit quod vult? Those fruits of the earth, which as the Civilians speak, are not in∣dustriales, but naturales, which Nature brings forth out of the womb of the earth without the midwifery of mans Industry, even those come not forth so kindly and plentifully without our labur. We dress and prune and dung our plants, or else our Autumn will not answer our hopes. Look upon the vineyard of the slothful; It is all grown over with thorns, and nettles co∣ver * 1.2 the face of it. The worm doth eat their Plants, and the locust consume them. Therefore Labor comes sub necessitate praecepti, saith Aquinas, un∣der the binding necessity of a law; It is not only a bare and naked condi∣tion without which we shall not have our food and raiment; but is enjoyn∣ed as a duty, that we may have them. And he giveth the reason; Quod ordinatur ad finem, à fine necessitatem habet; That which is ordained to an end, hath a necessity from that end to which it is ordained. And if that be necessary, it is also necessary. If we will live, we must eat; and if we will eat, we must labor. He that will not labor, let him not eat, saith the * 1.3 Apostle. It is true, Man liveth not by bread only, but by the word of his mouth, by his blessing, that strengthneth it. The blessing of the Lord, that is it which maketh rich. But he that blesseth thy basket and thy bread, re∣quires * 1.4 thy labor: And he will first bless thy labor, that it shall bring thee in plenty of Bread; and thy Bread, that it may nourish thee. He will make thy labor fruitful, and thy Bread a staff. All Christian Common-wealths should be the Israels of God: and in his Israel as he promised there should be some poor on whom to exercise charity, so he ordained there should be * 1.5 no lazy idle begger, as some understand that Deut. 15. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let there be no begger in the Common-wealth, saith Plato in his Book

De Legibus, where he gives the most exact Idea of a Republick. The Civil Laws have flat constitutions against Idleness, in the Titles DE MEN∣DICANTIBUS NON INVALIDIS, Of strong and sturdy Vagabonds. The Athenians punisht Sloth in publick, ut facinorosae ità erubescendae ream culpae, as a most odious and shameful crime. And amongst the Romans, siquis agrum indiligenter curabat, non sine poena fuit; He that did not ma∣nure his ground, or not dress his vineyard, came under the authority of the Censors. Nay, siquis equum habuit gracilentum, saith Gellius, if any man had but a lean horse, he was streight noted and censured for negligence. In the art of Tillage and Husbandry not only private men, but those also who had born office in the Common-wealth of Rome did exercise them∣selves. The Curii, the Coruncani, the Fabricii, after conquests and tri∣umphs, inter aratra vivebant; & nè virtus quiete languesceret, triumphales senes rusticabantur, as Latinus Pacatus speaks; They went to the plough; and, that their virtue might not faint and languish through idleness and luxury, they left the City, and betook themselves to their Country-labors, more happy and glorious at their Farms than in the Capitol. Hence old Cato in the beginning of his Book De re rusticâ tells us, Virum bonum cùm laudabant, ità laudabant, BONUM AGRICOLAM, BONUM COLO∣NUM; When they commended a good man, they would say he was a good husband-man. We read of the Indian Gymnosophists in Apuleius; that when for dinner the table was spread, the Masters called the younger men, and askt them what good they had done à lucis ortu ad illud diei, from the rising of the Sun to that time of the day. One replies that he had been an umpire or arbitratour between two that had fallen out, and had made them friends; another, that he had obeyed the command of his parents, and been busie in what they imployed him; a third, that he had gained some new conclusion. Qui nihil affert cur prandeat, extruditur impransus; He that could bring nothing why he should sit down, was thrust out with∣out a dinner. Behold here a plain interpretation of St. Pauls words made by those who never heard of Christ. For if Scripture were silent, Reason it self will suggest thus much, that it is fit that Drowsiness should be clothed with raggs, and that the idle soul should suffer hunger. He that will not work in his youth, suae senectuti acriorem hiemem parat, could the Come∣dian say, must needs expect a most sharp winter in his age.

If I thought the Sluggard would hear me, I would tell him that his lazi∣ness dulls and slugs his prayers, that they cannot mount to heaven to bring down any blessing; that he gives himself the lye whilst he prays, Give us our bread; that though he have bread, and more than enough, yet his idle∣ness turns it into stones and gravel, and fills him with the gall of asps; that he eateth not his own bread, because that he eateth was not gotten with the work of his own hands and the sweat of his own face; that, though he spoil not those who pass by, and take their purse by force and violence, yet he is a thief and a robber. He is a Thief, say the Civilians, qui rem contractat alienam, who handleth that which is none of his. Nay, the An∣tients were so strict as to reckon him in the number qui mutuo ad aliam rem atque accepit usus est, who useth that which he borrows to another purpose then for which it is lent him. Certainly then the Sluggard may be arraign∣ed and condemned as guilty of Robbery: For he rosteth that which he ne∣ver took in hunting, and eateth that bread which cost him no labor. He is Felo de se, and robbeth himself. For though he be rich and have store of bread, yet his Laziness will moulder it to nothing, will shake the very foundation of his estate, and undoubtedly bring him to beggery. He robs also the Common-wealth: For a most true axiome it is, Interest reipublicae ut quis re suâ bene utatur, every mans careful husbanding of his private

estate is advantageous to the whole body publick. Yea, the Sluggard robbeth his own soul. For Slothfulness casts him into so deep a sleep, that it may be said of him as St. Paul saith of the wanton widow, He is dead while he liveth. * 1.6 Men and brethren are these things so? Must we labour with our hands the thing that is good? Must our Hand be busie as well as our Tongue? If we work not, are we guilty of theft & rapine? How many then are there in the world who have food enough, & yet eat not their own bread? First, those cloistred Monks and Friars who have left the World, but it is as many men leave Virtue and Learning, not that they hate and loath either, but because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the way that leads to them is hard and rough, because they cannot be obtained without sweat and industry. We may truly say with Luther, Monachos igna via fecit. I speak not of those antient Monks who lived upon the la∣bor of their hands, such as St. Augustine describes Lib. 1. De moribus Ec∣clesiae, who had so far estranged themselves from the world that to some they seemed res humanas plùs quàm oportet deseruisse, to have exceeded and done more than they ought. Yet notwithstanding they laboured hard in manual trades, brought what they had wrought to those whom they called their Deans, that that which before had cost them so much labor, might not now put them to the business of a thought. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by spinning and ma∣king of cloth, they provided for themselves and for the poor, usquè adeò ut onerarias etiam naves in ea loca mitterent quae inopes incolunt, insomuch that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bringing their works to perfection, they laded whole ships with the works of their hands, and conveyed them to those places where the needy did inhabit. No: I am so far from censuring these that I wish every rich mans house were such a Monastery. But those who came after bore the name of Monks, but indeed had nothing but the name; umbraculo malae disciplinae se contegentes, saith Augustine, Lib. De opere Monachorum; co∣vering their idleness and luxury under the shadow and covert of a Monasti∣cal life and solitary devotion; under pretence of poverty seizing into their hands the wealth and riches of the world; removing themselves from bar∣ren places into the fattest places of the Land, from solitary Desarts into most frequented Cities; turning their poor Cottages into stately Palaces, their true fasting into formalizing and partial abstinence: So that they left not the world for Christ, but under pretense of Christ they gained the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nazianzene speaks. Therefore they were justly misliked both by St. Hierome, in his Epistle to Rusticus, and by St. Augustine in his work be∣fore mentioned. And this their lazy Devotion they maintained by Scrip∣ture. They had read that the fowls of the air neither sow nor reap, and thence * 1.7 they defended not only their Sloth but also their Pride and Arrogance. It is true, saith the Father, the fowls of the ayr neither sow nor reap: but why do they not read forward, nec congregant in apothecas, nor carry into the barn? Will they be like the fowls? Why then do they fill their garners with other mens labors? Hoc aves non faciunt; The birds do not thus, cur molunt & coquunt? Why do they grind and boyl their corn? This the birds do not do. Why do they lay up for the morrow? why do they invent delicate dishes? This the birds do not do. In Idleness they will be Birds, or Lilies, or any thing; but in luxury and gluttony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beasts, yea, worse than any beast. They pretend they imploy their time in reading of Scripture; and do they not find in the Scripture that he that will not labor shall not eat? What folly and per∣versity is this, under pretense to have time to read, to take no time to obey any truth that they do read?

But to let these pass, as out of our Horizon; another sort of Christians there are who, though they labour for their Bread, because they love it well, though they rise up early, and lye down late, and eat the bread of sorrow,

to gain that bread which perisheth, yet do not think that God is thereby served, but conceive that he rewards our labour only with Bread. They cannot thrive, they think, unless twice or thrice in the week they leave their Shop and go up to the Temple; what? with the Pharisee, to pray? No; but with the Hypocrite to hear a Sermon. Without this ear-devotion they cannot thrive. And indeed many, we see, thrive not because of this; and so starve the whole body to feed and delight the ear. They call it De∣votion, but it is the wantonness and luxury of the Ear, which wasts their Devotion, and at last their Wealth, and many times makes them sell their Bibles to buy their Bread. So that Demosthenes counsel may seem here very seasonable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to do the first cure upon the ear; where this disease may dwell which is so dangerous both to our present and future estate. I speak not this to disharten or discountenance any who are frequent hearers of the Word, who thirst and hunger after this spiritual food; I know, as the Wise-man speaks, that God hath given us eyes, and * 1.8 ears, and a heart to understand. And I approve that of Tertullian, Vera ornamenta aurium, voces Dei, that the best Jewels we can hang in our ears are the words and oracles of God. And we are so far from condemning of frequent hearing, that when you fill the Church, though we cannot see your hearts, yet we make it a great part of our glory and joy. But give me leave to tell you; Religion is not confined to the Ear, nor is it a prisoner to so narrow compass as to be shut up in the Temple. If you will entertain her, she will come and dwell with you in your private hou∣ses and shops; She will walk with you in the streets and fields, sit down with you at your meals, lye down with you in your beds, and rise up with you in the morning. The Husband-man, whilst he holds his plow, may chant forth a Hallelujah: They they work with their hands may sing the songs of Sion, & ipsum laborem tanquam divino celeusmate consolari, and ease their labors and rowse up their spirits with this heavenly noyse, as the mariners do when they draw up the anchor. Religion will sit with the King in his throne, and with the Judge on the bench: It will accompa∣ny the Preacher as well in his Study as in the Pulpit, and the Trades-man as well in his Shop as in the Church. It is a dangerous error to think that when we sweat in our trade and calling we do not serve God, and that we are not holy but in the Church. Nothing can defile and pollute the in∣ward man but an impure and impious life and conversation. To take off this imputation: As the Devil culls out his disciples when they are idle, so our Saviour chose his when they were busie at their trade, either casting or else mending their nets. Nay, he himself stooped to a trade, and was a Carpenter, or, as Justin Martyr tells us, a Plough▪ wright: He made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ploughs and yokes. When the Heathen laid it as an imputation on Christianity that they were infructuosi in negotiis, idle and unprofitable to the Common-wealth, Tertullian replies that it was an injurious and forged accusation. Look, saith he, into your prisons: You see no Christian there. And if you do find a Christian there, the fact that laid him there could be none but this, That he was a Christian: NON SINE FORO, NON SINE MAGELLO; We have our Market-place; we have our Shambles; we have our Shops; we have our Fairs. NAVIGAMUS VOBISCUM, ET MILITAMUS, ET MERCAMUR; We sail with you, we traffick with you, we go to war with you. SI CEREMONIAS VESTRAS NON FREQUENTO, ATTAMEN ET ILLA DIE HOMO SUM; If we do not frequent your costly and superstitious ceremonies, yet even then are we men. Nor are we less Christians because we work for our bread, and labor to supply our selves with food and raiment. Christian Religion, like Manna in * 1.9 the desart, complyeth with every taste, with every trade and occupation.

Art thou called to be an Husbandman, and to till the earth? She will help thee to fill thy barn, and granaries. Dost thou follow Merchandize? She will travel with thee, and, like the Merchants ships, she will bring thee food from afar. Art thou a Souldier? She will fight with thee. It is a part of our Religion to pray for our bread; and it is a part of our Religion to make it ours by labor. It is an old fallacie of that great Sophister the Devil; Salvation is the gift of God; which is most sure: Therefore we need not work it out; which is most false. And, God opens his hand, and gives us bread: This we may build upon: But, Therefore we need never sweat for it to make it our own. This if we trust upon, we may be starved to death.

It is high time to leave the devout Sluggard. Give me leave now to sa∣lute the idle Gallant and the swaggering Ruffian, men who are inter pectinem speculúmque occupati, taken up between the comb and the g••ass, qui malunt rempublicam turbari quàm comam, who had rather the whole Common∣wealth should be distracted than one hair of theirs stand out of its place; who spend their whole time aut aliud, aut nihil, aut malè agendo; men of no calling, no profession at all. They walk and talk away their time. They plow not, they spin not, yet they fare deliciously, and are gorgeously ap∣parelled, as trim as Solomon on the throne, or as the Lilies in the field. How can one chuse, when he meeteth these silken things, but fall down and worship them? Nay, rather we will be bold to tell these painted Sepul∣chres, these unprofitable burdens of the earth, who have nothing generous in themselves but their Names, nothing noble in their houses but the Pi∣ctures of their Ancestours, That their bread is not their own; That the vilest servant they keep, even he that sitteth with the dogs of their flocks, deserveth his food and rayment better than they; That the Ox may law∣fully feed, when they should be muzzled. I know they will reply, That they are born to lands and riches; that what they have is their own by in∣heritance; that they abound with bread, and therefore need not labor for it. I do not bid them take a Sheep-hook in their hands, yet Abraham, Isaac, and Jacob were Shepherds; nor the Ax and the Saw, yet Joseph, yea Christ himself, was a Carpenter; nor the Awl and the Last, yet some Philosophers, saith Augustine, have done the office of a Cobler: but yet I cannot think that God gave them so much Bread to make them idle, did so much for them that they themselves should do just nothing, or, which is worse then nothing, make themselves gallant and boysterous fools. Cain and Abel were better born then they; heirs apparent of the whole earth, yet both of them had their employment in their several vocations. Why should any then, because of Gentile or Noble extraction, count himself pri∣viledged and exempt from labor, and to have licence to do nothing, but eat and drink and snort and sport? There be other Arts besides mechanical, as the art of Living well, the art of Hospitality, that oeconomical art of Well∣ordering ones houshold. These the greatest ought to learn and follow: And thus doing they will shew themselves thankful to God for his great bounty, and they will not eat the bread of Idleness, but their own Bread.

Now in the next place, though Labour fill our basket, yet Honesty and Integrity of conversation is that which gives us firm possession, and makes us Lords and Proprietaries of that Bread we gather. Many labour, and rise up early, and lye down late, and eat the bread of sorrow, yet eat not their own bread. There is nothing that hath esteem amongst men, whether good or bad, but is sold for Labour and Industry. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith St. Basil. All things in this are alike. Even those things which make us slaves to the Devil are bought with difficulty and vexation of spirit: And many times laboriosior est hujus mundi amor, saith Gregory, men are more busie to destroy themselves than others are to work out their salvation. The

Adulterer waits and watches for the twilight, studies to find out occasions and opportunities to satisfie his inordinate lust. The Thief breaketh his sleep, and lurks in the dark. Quibusdam somnum rixa facit, saith the Po∣et: and Solomon interprets it Prov. 4. 16. Some there be that cannot sleep unless they have done mischief; and their sleep is taken away, unless they cause some to fall. Tertullian limits and restrains that of the Apostle, Let every man work with his own hands, that he may eat his own bread: For if every one who laboureth with his own hands may be defended by this, credo & ipsos latrones manibus agere quo vivant, Certainly even thieves, saith he, do labor with their hands for their bread; Falsarios utique non pedibus, sed manibus operari; They who forge writings, and falsifie evidences, do it not with their feet, but with their hands: Histriones verò non manibus solis, sed totis membris, victum elaborant: Stage-players themselves may go for Apostolical, who labor for their bread not with their hands alone, but with their tongues and every member of their body. It were even a labor to shew the divers arts and inventions men have found out to work out their way to meet the wealth and riches of the world, and that even a∣mongst those who go under the name of Christians. For, if we please to ob∣serve it, we shall easily find that there are not any two things of more dif∣ferent and unlike countenance and complexion than that Christianity which is commended to us in the writings of the Apostles and Evangelists, and that which goes for current in use and practise of the times. He that shall behold the true face of a Christian as it is decipher'd and painted out unto us in the Books of the New Testament, and unpartially compare it with that copy and counterfeit which is exprest in the life and demeanour of common Christians, will think them no more like than those shields of Gold which Solomon made were unto those of brass which Rehoboam pla∣ced in their stead; and may think perhaps that the writers of those Books had brought vota magis quàm praecepta, had rather phansied to themselves some admirable pattern of a Christian, such as they could wish, than de∣livered rules and laws which seriously and truly ought to be practized in common life and conversation.

To walk honestly is that which must regulate our Devotion, must give us right and title to that we possess, must make our wealth, our possessions, our lands PANEM NOSTRUM, our bread. This is commended to us by Nature it self, and by the Religion which we profess: And yet, I know not how, though we cannot quite banish Nature, though we cannot ut∣terly blot out those principles of Honesty, yet many times we interline them with false glosses, though we cannot race them out, yet we blurr and deface them. We draw false consequences from true principles; we hunt out tricks and evasions, but it is to cheat and delude our own souls. And now what talk we of the Law of Nature? If you read it in the Worlds corrupt edition, if unjust man may be the Scholiast, thus it runs, IN∣JURIAM FEGISSE, VIRTUTIS EST, To do injury, is virtue; To op∣press, is power; Craft is policy, Theft frugality; and the greatest wis∣dom, not to be wise unto salvation. And as we slip off the bridle of Na∣ture, and as much as we can unlearn that law which is written in our hearts, so we are as willing to pull our necks out of the easie yoke of the Gospel. For a strange conceit is at this day crept into the world, and it receives warmth in the bosom of the Church, That how regardless soever we be of those seeds of goodness, how forgetful soever of common honesty, yet for all that we may be Christians good enough. But as Tertullian speaks of the heathen Gods, Quot potiores viri apud inferos? certainly there is ma∣ny an honester man in Hell than they. They talk big against the world, which is the worse for them: and out of Sodom they will go, though they

have no other Angel to hasten them than an idle phansie and the spirit of a sick and loathsome brain, nor have any thing of Lot unless it be his in∣cest. It is a wonder to see what gifts of temperance, of natural consci∣ence, of justice and moral uprightness, did remain not only in the books but in the lives and conversation of many heathen men. I know not how they had Honesty without Faith, but we have Faith enough (we talk of nothing else) but little Honesty. And indeed as many ungoverned men are the worse for the many helps they have, and would love themselves better had they not so many friends, so we Christians prodimur auxiliis, are betrayed by our prerogatives, and are sick of our own strength, of Faith, and the Hope of mercy in Christ. This is, I presume, the cause why so ma∣ny Christians out-go Barbarians, Turks and Infidels in fraud and villany. And therefore as the Honesty of the Heathen without Faith, so our Faith with∣out Honesty shall be but as the Rain-bow was to them before the Floud, for shew, but no use at all. And indeed this is but to deceive our selves. For neither Faith nor Hope, especially as they are opera intellectûs, phansied in the brain, but Honesty and Integrity entitles us to the promises of this life, and of that which is to come, and maketh the good things we enjoy to be our Bread. Though we mourn like doves, and wash our beds with our tears, though we wish our head a fountain of tears to bewail the sins of the people; though we tread the courts of the Lord, and nail our ears to the Pulpit; yet af∣ter all this ceremonious piety a false measure at home, a false weight in our bagg, a deceitful heart, and a heavy hand will wipe off our title to our Bread, and our names too, if we repent not, out of the Book of Life. It is a plain and undeniable proposition (yet some venture on the contrary affirmative part) He that lyes to his brother, He that defrauds his brother, is so far from being religious, that he deserves not so much as the name of a Christian: But we love to be deceived, and deceive our selves. We fall commonly into one of these two Fallacies: Either A malè divisis: We di∣vide and sunder those things which are everlastingly united, not only Pro∣fit and Honesty (which Tullie abhorred) but Honesty and Religion, Truth and Faith; and, when both are commanded, we rest in one: Or else into A dicto secundum quid ad dictum simpliciter: We take any part, any duty of Religion to be the sum and conclusion of the whole matter, and comfort our selves with one seeming virtue (if you will, frequenting of Sermons) against a world of vice, and that detestable Injustice and Oppression, which in this triumph of Godliness, in this spiritual Jubilee, will insensibly, but certainly sink our souls to Hell.

To draw then towards a conclusion of this point; All fraud, all inju∣stice and oppression proceed from infinite and importunate Ambition. From this riot hath sprung forth both that huge mass of wealth which private men, and that boundless compass of government which greatest Princes have attained to. Nothing was ever more unjust than the raising of those great Kingdoms: and, if the Laws of common Equity had taken place, they had never been. St. Augustine, I am sure, saw no difference between the Roman Empire and Spartacus his conspiracy but only this, that the one lasted a little longer: Which indeed puts no difference at all in the thing it self. And if we should look into some rich mens coffers, we should find that this rust, this canker of Oppression and Fraud hath so corrupted their treasure that they can hardly know it to be theirs.

To conclude, Plots and tricks and devises many times thrive in the world; But when God maketh inquisition for bloud, when he riseth up to set at liberty those who are oppressed, he will take a candle, and find them out, and singe them. With us it is wisdom and discretion sometimes to play least in sight: But when Gods Justice pursues and overtakes us, we perish in those Mean∣ders

and Labyrinths which we made to hide our selves in. All our reaches and tricks will prove but like Heliogabalus his ropes of silk to strangle us, and as his daggers of gold to stab us. Then shall we find that we have but fed and prankt up our selves with that Bread which was not ours, ut cariùs pereamus, only that our destruction might be more costly than others. Et sola in rusticulis suis facunda justitia; Then the best eloquence will be In∣nocence; and they will plead best for themselves, and make good their ti∣tle, quibus integritas solida & tota, as Tertullian speaketh, whose solid in∣tegrity and entire simplicity, whose rusticity and plainness hath brought a blessing both on their labour and basket, even this blessing, That what Bread their Industry hath brought in may truly and properly be called their own: For these two, Labor and Honesty, do indeed make it PA∣NEM NO STRUM, our bread.

Now being entitled to the goods of this life by these two, Labour and Honesty, we presently account our selves possessores bonae fidei, true and lawful possessors: And our inward thought is, as the Prophet David speaks, * 1.10 that they will continue for ever, and that we may call our lands by our own names. It is true, what falls unto us by express covenant or by division, what we gain by Honesty and Industry is wholly and entirely ours. But NOSTER PANIS, our Bread, implies more: and as it taketh not away the first, so it addeth a second: It taketh not away the Propriety of our Bread from us, but it addeth a Readiness to distribute it, and cast it upon the waters. When we make it as an Evidence and Assurance, we look upon it but upon one side, and many times ex adverso situ, on the wrong side, and by too much gazing loose our sight: but when we take the perspective of the Go∣spel, and behold it with the eye of Faith and Christian Charity, on the o∣ther side, we shall find our poor distressed Brethrens title so legible, that we may run and read it. NOSTER gives us livery and seisin, makes our Bread OURS jure Quiritium, by the Law of man, and jure Divino, by the Law of God. Nor doth the Evangelical Law come in to weaken our title, or disinherit us, or force us out of possession. But, as St. Hierom tells us, aliud est judicium tribunalis Christi, aliud anguli susurronum, there is great difference in pleading before the Roman Rostra, and the Tribunal Seat of Christ. Nor must Christians make good their title only by the Common Law or Book of Statutes, but by the Gospel and their PATER NOSTER. Who ever brought an action against others for want of compassion? But we find a sentence past upon them, These shall go away into everlasting pu∣nishment. * 1.11 The Philosopher by the light of Reason could say, Man by nature is a sociable creature: and, Civis non est suus, sed civitatis; A Citizen is not to consider himself a citizen only in that capacity as able to do well for himself, and to fill his own coffers, but in the latitude, to be useful to the whole Body politick, and to every part and member of it; and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When thou seest another thou seest thy self. Shall not the light of the Gospel then shew us that Christianus non est suus, sed Ecclesiae? that a Christians Charity, in respect of its diffusive operation, must be as Catholick as the Church. For it is in the Church as in Pythago∣ras his family, which he shaped and framed out to his Lute. There is first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the integrity of the parts, as it were a set number of strings; 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an apt composition and joyning them together. For the members of the Church are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, joyned and coupled together by every joynt, saith the Apostle, even by that bond of Charity, which is copulatrix vir∣tus, as the Father calls it, that virtue which couples all together. And then follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and every string being toucht in its right place and or∣der begets a harmony. And this word NOSTER, our Bread, compre∣hends all these. For thus not only that bread which we buy with our la∣bor,

but all the bread in the world is ours, all the riches of the world are ours, and withal all the miseries, all the afflictions, all the necessities of our brethren, are ours. Oh how heavenly an harmony is heard from that charity which joyneth high and low, rich and poor in a sweet concord and concent! This must needs delight the ears of the holy Angels, and of God himself. Caesarius in one of his Homilies giveth this reason why God made one rich, and another poor, That the poor might prove the rich mans faith and charity, and the rich be enriched by the poor mans poverty, and that when to prove the rich by the poor, all the wealth in the world cannot pur∣chase him that hath it one quiet thought, his compassion and bounty to the poor might entitle him to the joyes of heaven. Care and Industry, without this Fellow-feeling, bring in the things of the world upon us: but the true profit of them is in enjoying, using and bestowing them. Those may be as servants to bring them in, but Charity is as an instructer to teach us how to lay them out, and makes them profitable. It is a greater part of wis∣dom wisely to dispend them when we have them, than to get them at first. Many there are in the world, like Lollius in Paterculus, pecuniae quàm be∣nefaciendi cupidiones; many that know how to gather, but few that know how to use; many that make no end of heaping up wealth, but never be∣think themselves how to employ it: As one told Annibal, that he knew how to conquer, but not how to use the victory. Gold and silver by ly∣ing idly by us gather rust, as St. James tells us, chap. 5. 3. which rust eats out our soul: But Charity, abditae terris inimica lamnae, washes off the rust of it, and rubbeth it bright by using it. The world, I know, makes it profit enough to have wealth; but that other profit, which comes by ex∣pense and laying out, it can hardly be brought to learn. Ours it is if we have it: and like the Grave, or the barren Womb, we never say, It is e∣nough: but, when we have it, we know no other language than this, saith Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have it not, I will not give it. We can be con∣tent to hear that Christianity shall be profitable to us; but that Christiani∣ty should make us profitable to others, that it should cost us any thing, to this we are as deaf as the Adder. It was the same Fathers observation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know many, saith he, that can with some ease be brought to fast, to pray, to lament and mourn for their sins, to perform all parts of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of that piety which will cost them nothing: but hardly shall you draw them to that part of piety which doth require but the cost of a half-peny. And this is a•• epide∣mical disease at this day. We who have the oversight of you in Christ are witnesses of your labour of frequenting of prayers, of hearing, nay of thirsting after Sermons. All this is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. You are very free of it because it costs you nothing. But how would you be our glory and joy and crown of rejoycing, if we might a little more understand that part of piety which holds all in capite, and makes it yours by anointing the Head in his Members. I know not how we keep our accounts: but it is easie to observe, that the Scripture seldom speaks of laying up: For this is a thing which of our selves we are too ready to practise. Dimittas licet paedagogum: There needs no pains to teach where Scholars are so willing to learn. But Scripture oft-times and earnestly deals with us concerning the laying our riches out, as being a hard lesson; and long we are a learning it. Did I call it a hard lesson? Nay, it seems a Paradox to the most, a meer speculation. The Philosopher, where he shews us the wayes of Alienation, brings in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, giving as well as selling. Not only when we make sale of our goods, but traditione dominium rerum amittimus, saith the Lawyer, when we give them, we lose all right and title to them. As that which we sell, so that which we give is not ours. But Christs Law teacheth

us that not Keeping so much as Giving maketh our goods ours. And not only To take away but Not to give is furtum interpretativum, saith Alexan∣der of Hales: When God comes to be the Interpreter, it will be plain theft. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every covetous person is a thief; because he lays up that which was given him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dispense and scatter a∣broad. This is the end why Bread, why Riches are given us, that we may give to them that are in need. And this is the way to make most of them. For as Tertullian saith, Christian Charity minuendo res auget, recondit ero∣gando, dum amittit acquirit; it lays up by laying out, and gaineth by loosing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Who ever became poor by giving? saith the Apostate. St. Ambrose Offic. Lib. 2. parallels that of Julian, Scio pleros∣que sacerdotes, quò plus obtulerunt, plus abundasse; I have known many Bi∣shops who the more they did offer, the more they did abound. And if we read their Books who have written the Lives of the Fathers, they will fur∣nish us with many particulars, and some perhaps which will not easily gain our belief. No doubt God often rewardeth Charity with temporal bles∣sings; but what are these to its reward in the next life? Weigh them toge∣ther, and they will prove very light. What is a pebble to a diamond? the transitory wealth of this world to the treasures of heaven? long life to e∣ternity? And these we shall have for what we give to the poor by way of exchange. And what greater increase can our money bring us in: Fac cùm tuis opibus ut unam nubeculam excites, saith the Father; Try, if with all thy wealth thou canst raise a cloud as big as a mans hand: but by giving it away thou mayest do greater works than that; Thou mayst open the windows of heaven. It cannot turn the night into day: but being cast away it will be thy harbinger to prepare a place for thee there where there is no night at all.

I have fallen, you see, upon a common subject, and did intend once to have balked it, or but to have toucht upon it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the way. For things common and ordinary do lose their price and credit amongst men; and the palate of many hearers is grown so dainty that to speak to them of so common and vulgar a lesson as this seems to be, is as if you should set be∣fore them cramben bis coctam, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some cold, course, or ordina∣ry diet, the Gibeonites mouldy bread; like she Jews Manna, which their souls abhorred because it was so common. But, to take away this error, I have learnt to call no useful doctrine common or trivial; and that things common and plain are most excellent; yea, therefore most common and plain because they are most excellent. The Jews were wont to give out the books of holy Scripture respectively to the abilities of men. Some few were permitted to the vulgar; the rest were lockt up, to be read only by the learned. But this lesson admits no such restraint, but lyes equally o∣pen to the use of both! Besides, methinketh the Church of Christ is much degenerated from what it was in ancient times, and this word NOSTER generally now-a-dayes mistaken, as if it only gave us entry and possession, and then stood as a fense about our wealth to keep our brethren off. The primitive Christians I am sure, did never so understand it; and therefore to feed others who were in want was their daily Bread. If I should relate unto you the stories of some ancient Saints, I fear their Charity and Boun∣ty to the poor, though wondred at by all, would be followed by none: Some, it may be, would not spare to censure and condemn it as excessive. But is it not safer in performing of duties to exceed then to come short? Is it not strange that some of them should be more willing to give all they had to the poor, then we are to part with our superfluities? that they should be so compassionate and liberal in times of tryal and persecution, and we so hard-hearted and close-handed in dayes of peace and plenty? that Charity, which was so hot and active in winter, should grow so cold

in summer? Their alms were hearty and real; ours are good words with∣out deeds: Depart in peace; Be ye warmed, and filled; or we say, Satis est * 1.12 si corde Deus suspiciatur, as the Gnosticks in Tertullian; If Religion and Charity be shut up in the heart, it is enough: outward expressions and ce∣remonies are needless. We read Scriptures for no other purpose but to cull out certain thrifty Texts to pretend unto our Covetousness and Di∣strust; as that Charity begins from it self; that He is worse than an Infidel that provides not for his family. But as for those other Scriptures that per∣swade us to be open-handed; To lend, looking for nothing again; Having two coats, to part with him that hath none; these we can gently pass by as Meteors and airy Speculations, and with some shuffling and shifting inter∣pretations remove them out of the way. We read that when Amasa, wound∣ed * 1.13 by Joab, lay in the way wallowing in his bloud, the people that followed Joab, stood still as they came to Amasa, till he was removed out of the way. It falls out so with men willing to be Christians, and yet unwilling to leave the thriving courses which are common in the world. When in their pursuit of gain they meet with these places of Scripture, Go sell all thou hast, and give to the poor; Cast thy bread upon the waters; He that forsaketh not all he hath cannot be my Disciple; and the like; cannot but be much amused; start, and stand still, as it were at Amasa's body. Now they who have been the authors of certain mollifying paraphrases and distinctions and re∣strictions, have removed these harsher places of Scripture, as it were A∣masa's body; shut up the fountain of Liberality, and made the way clear and open to all our covetous desires. We have lately a learned Discourse put into our hands, written by Salmasius in defense of Usury. But for all I can perceive, the best argument he brings is ab incommodo, drawn from those inconveniences which will necessarily follow if Usury be not admit∣ted. But for my self, I confess, I have not as yet attain'd to that skill to know how to ground a Truth upon Conveniencie. For it is natural to Truth to meet with inconvenience; And Martin Luther will tell us, Allegatio in∣convenientis non tollit argumenta, That to alledge inconveniences is not the way to answer arguments, nor to build up a conclusion. But the reason why I mention Salmasius's book, is a strong position I find there, and one ground of his Discourse is this, Alii mores, alia vita esse debuit ecclesiae libe∣rae & oppressae; That it is not necessary that the practice and piety of the Church then in persecution, and now at this day flourishing, should be the same; That then it was in vain to be careful in gathering of wealth, when the enemy stood before their eyes ready to rob and spoil them; That our Saviour then especially commended Poverty and Contempt of riches, as that which would best consist and comply with the Gospel and Christianity. Willing I am to yield him thus much, That in respect of outward Govern∣ment to bring our Church, now flourishing in peace, back to the same state she was in under persecution, is neither necessary nor possible. It is as vain an attempt, saith Castellio, as to bring the Autumn back to the Spring, or to make the Spring in Autumn; at all times to sow, and at all times to reap. But in respect of inward Sanctity, Piety, and Contempt of the world, it is the duty of every Christian in this latter age not only to resemble our Fore-fathers, and to be like the first Christians, but, if it be possible, to exceed them. Lay not up treasures here on earth; Care not for the morrow; Sell all that you have, and give to the poor; and many other precepts of the like leaven, hath our Saviour delivered us in the Gospel, all which are as sowre and unpleasant meats: And our glosses and interpretations of them, what are they for the most part but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, delightful sawces, to make them more easie and pleasant to the palate? Sell all that thou hast, and give to the * 1.14 poor, the Church of Rome calleth a Counsel of perfection. And we might

well enough admit of it, if she made it medium, not finem, a means, a way, and not the term and end of perfection. We make it praeceptum singulare, a particular precept to the youngman in the Gospel; Who, like the sheep, though his fleece was fair and white, deceived not Christ the great Shep∣heard of the flock, but he quickly espied the rottenness of his heart, and with this command made a window in his breast, that all might see it. He that had kept all the Commandments from his youth, could not hear with pa∣tience this one Commandment, Go, sell all that thou hast, and give to the poor. This was a dagger at his heart. For when he heard that saying, his colour changed, he went away, saith the Text, very sorrowful. It was in∣deed an error in Pelagius, grounded upon a mistaken part of Scripture, That no rich man could be saved. But it falls out many times that there is less danger in maintaining some errors then in pressing some truths. And what inconvenience can attend this error? What if every rich man should suddenly become liberal, and disburse his money? What if Dives had sold all, and laid it down at Lazarus his feet? What if every Gallant did turn his Peacocks feathers into Sackcloth? What inconvenience could follow? Or can this Devil be cast out without fasting and prayer? Utinam sic semper errarent avari. We may make it our wish, that covetous per∣sons did alwayes so err. For this no-great-error in their faith would de∣fend them from a greater sin in their actions, would pluck that beam out of their eyes with which the God of this world hath blinded them. Better it is a great deal that they should thus erre than that on the other hand they should effeminare disciplinam Christi, weaken and effeminate the strictness of Christian discipline with these sprinklings and limitations; That it is true indeed, I must give to the poor; but it is as true, I must care for my family. That a cup of cold water is enough for the poor; whilst I drink up a river, and, like Behemoth in Job, draw up the world into my mouth; take possession of all the riches I can grasp. For these truths, which sort and seem to comply with this malady, captivam animam, dum delectant, exulcerant; do delight indeed and please the captive soul, but withal do pierce her through, and exasperate the humor which was too malignant before. For when our love is fixt upon the world, the God of the world, the Devil, will soon teach us his art, veritatem veritate concutere, to demolish one truth with another; to drown our Bounty to the poor in our care for our family. To send the covetous person to the Pismire to School, to commend Frugality to a Mi∣ser, is nequitiam praeceptis adjuvare, nothing else but to whet and quicken that appetite which is too sharp already, to put wings to that desire which is too fleet and eager. He that will not labor, let him not eat, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a principle, a fundamental axiome, with the Miser, a faithful saying, and worthy of all acceptation, and which he hugs and adores as he doth his gold. And therefore this gentle course of Physick will never cure him. Si pro∣desse vis, doce quod doleat; If you will do him good, and work a cure in∣deed, you must disturb and trouble him. Go, sell all thou hast, and give to the poor, is a bitter pill; and it will so work with him, that it will make him very pensive and sorrowful. Again, Go, sell, and give to the poor, is by some made praeceptum generale, a general command, like the Parthian horsmen, looking one way, and shooting another; directed upon occasi∣on to this young man, but striking at all the world. But then they level it by that plain position of our Saviours, Whosoever he be that forsaketh not * 1.15 all that he hath, cannot be my Disciple; which cannot be understood of for∣saking in act and execution, but in will and affection, at some time and up∣on some occasions. Habet & pax suos martyres; There is even a martyr∣dome in time of peace: Habent divitiae suos pauperes; Men may be poor in spirit, though their corn and their wine and riches increase: We may say

of this precept as Tertullian speaks of some other places of Scripture, Ex∣petit sensus interpretationis gubernaculum; To find the sense we must steer along by a wary interpretation. For literally this precept cannot be ge∣neral; it being impossible that all should be sellers. If all were sellers, where would be the buyers? and if all were givers, where would be the recei∣vers? But in respect of that due preparation which every Christian ought to have for the Truth and the Gospels sake, for their Brethrens sake, to offer up all their possessions as a Holocaust, in this respect it finds no re∣straint or limitation, but is of as large compass as Christendom. Non au∣domus dicere ut omnia relinquatis: tamen, si vultis, omnia etiam retinendo relinquitis, saith Gregorie; I dare not be so bold as to press upon you to forsake all that you have: but yet, if you please to learn this Christian art, you may forsake, and retain; you may sell and give, and yet keep. You may so use the world, that you may enjoy God; still be proprietaries of them as of yours, but so esteem of them as if they were not yours but your brethrens; still place our thoughts, not upon PANIS, Bread, but upon NOSTER, Ours; still consider that it is not Mine, or Thine, but Ours. This NOSTER is a kind of circle of compass large enough to take in thy self and all thy poor brethren, to comprehend all the Christi∣ans in the world. How scrupulous our Fore-fathers were in expounding this and the like Texts of Scripture, themselves have left us notable monu∣ments. St. Basil maketh a strange supposition, and in my opinion he gives as strange an answer to it. Wert thou brought, saith he, into those streights that thou hadst but one loaf left, and that thou knewest no means to provide o∣ther when that is spent; yet if there should come some poor and needy man, and ask thee for food, what thinkst thou would be thy duty to do? Even to take that one loaf, and put it into his hand that begs his food; and looking up into heaven, to say, Lord, thou seest this one loaf: thou knowest the streights in which I am; yet have I performed the keeping of thy commandments before supplying my own necessities. This indeed is a point of piety cujus non audeo dicere nomen: and had I not the warrant of so grave and judicious a Divine, I should scarcely have dar'd to have taught it in this age of the world, where we are taught that we must begin from our selves, that we must not tempt God by ma∣king our selves destitute of means; or other such thriving Doctrines, which strongly savour of Love to the World and Distrust in Gods Providence. I deny not but that there may be many reasons of mollifying and restraining some Texts; but amongst these that must be the least which is drawn from our Commodity. For thus to tamper with those Texts which seem to stand in our light, and cross us in our way to Riches and Honors, gives just cause of suspicion that our hearts are set upon them, and that if no hard and fearful command came between, we would be nailed to them. In respect of our Persons or our Purses to restrain any part of Scripture from that latitude of sense whereof it is naturally capable, makes it manifest that we are willing magìs emendare Deos quàm nosipsos, rather to correct the Gods, nay, to conform the word of the true and everliving God to our own humor, than to subdue our humor to the word of God; and that we are well content to deal with our souls as the Athenians sometimes dealt with their ground; When they will not bear good corn, to sow leeks and onions there. When the Gospel and Christs precepts thwart our corrupt dispo∣sitions, we learn to make them void with our traditions, with our Pharisai∣cal limitations and restrictions. And thus much be spoken concerning this word NOSTER, and the reasons why this Bread is called Our Bread.

Notes

• * 1.1

  1 Cor. 3. 22.
• * 1.2

  Pro. 24. 30, 31.
• * 1.3

  2 Thess. 3. 10.
• * 1.4

  Prov. 10. 22.
• * 1.5

  Deut. 15. 11.
• * 1.6

  1 Tim. 5. 6. Eph. 4. 28.
• * 1.7

  Mat. 6. 26.
• * 1.8

  Eccl. 17. 6.
• * 1.9

  Wisd. 16 21.
• * 1.10

  Psal. 49. 11.
• * 1.11

  Matth. 25.
• * 1.12

  James 2. 16.
• * 1.13

  2 Sam. 20. 12, 13.
• * 1.14

  Matth. 19. 21.
• * 1.15

  Luke 14. 33.