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.

About this Item

Title
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.
Author
Farindon, Anthony, 1598-1658.
Publication
London :: Printed by Tho. Roycroft for Richard Marriott,
1674.
Rights/Permissions

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Subject terms
Church of England -- Sermons.
Lord's prayer -- Sermons.
Sermons, English -- 17th century.
Link to this Item
http://name.umdl.umich.edu/A40889.0001.001
Cite this Item
"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." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/A40889.0001.001. University of Michigan Library Digital Collections. Accessed October 31, 2024.

Pages

Page 441

The Eight and Thirtieth SERMON. PART. III. (Book 38)

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

WHat is meant by Bread, and why it is called Our Bread, we have already shewn at large. And in this word NOSTER we found a Goad, to put in the sides of the Sluggard, to awaken him out of his slumber and le∣thargie; and a Chain, to fetter the hands of the De∣ceitful, to keep them from picking and stealing, from fraud and cousenage; and a Spur to our Charity, to make us cast our bread upon the waters. NOSTER is verbum operativum, a word full of efficacie, to open the fountain of our Liberality, and to set up banks to regulate our desires in the pursuit of wealth.

We proceed now to enquire, in the next place, why we are taught to pray for our daily Bread, or what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And here, as the streams in which Interpreters run are divers, so the fountain is hard to find out. Some take the word properly, some metaphorically. Some render it Supersubstantialem, as the Vulgar; and so with Tertullian and Cyprian take in Christ, who is the Bread of life: So that to pray for Bread is perpetuitatem postulare in Christo, & individuitatem à corpore ejus, to desire a perpetuity in Christ, and to be united to him for ever. Others make it Sacramental Bread. Castellio expounds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then it is supercaelestial or heavenly Bread, by which the Soul is sustein'd; to wit, the Grace of God, by which we overcome and remove all difficulties which stand in our way between us and that happiness which is the mark and the price of the high calling in Jesus Christ. Others, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exi∣mium; and call it that bread which is singular and peculiar to us. Others interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is profitable and fit to nourish us; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Chrysostom, that bread which is turned into the very substance of our bodies. Others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Vulgar, which in St. Matthew renders it super substantial, in St. Luke calls it QUOTIDI ANUM, our daily Bread. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as St. Chryso∣stom used to speak: We may embrace all senses. For why should not Righteousness be as our daily Bread, to feed us? Why should we not with joy put it on to clothe us, and make it as a robe or a diadem? Why should we not thirst for that water which is drawn out of the wells of salvation. Why

Page 442

should we not long for our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Fathers call the Eucharist; For that holy Bread which is our provision and supply in our way? For every one of these we may solicit the Majesty of heaven and earth, and press upon God with an holy opportunity, Lord, evermore give us of this bread, of the Bread of Righteousness, of the Bread which thou breakest, and of the Bread which thou art, of the Bread of thy Word, and of the Bread of thy Sacrament; Which are primitiae futuri panis, the first-fruits of the Bread of eternal Life. We may embrace all senses. For superflua non nocent, or, as the Civilians speak, non solent quae abundant vitiare scripturas, these superfluities and superabundancies are not dangerous, where every expositi∣on is true, though non ad textum, not truly fitted to the Text. But that Christ meant not Sacramental Bread, is more than evident: 1. Because the Sacra∣ment was not yet instituted: And it is not probable that our Saviour, when he taught his Disciples to pray, would speak in parables. 2. We do not every day receive the Sacrament, but we are taught thus every day to pray. Quia quotidiana est oratio, quotidiè quoque videtur dici oportere: It was so determined in the Fourth Councel of Toledo; It is our daily prayer, and to be said every day; against some Priests in Spain who would say the Lords Prayer only upon the Lords day, as we find it in the Ninth Canon of that Councel. And as it may be said every day, so every hour of the day: Which we cannot apply to the Eucharist. 3. If we will lay upon the word all senses it will bear without injurie to the truth, we need no other form than that one Petition, Thy will be done. For in that, as in a Breviary, all that we can pray for is comprised. Indeed, as Seneca in his Natural Que∣stions speaks of the river Nilus, Nilus per septena ostia in mare emittitur; quodcunque ex his elegeris, mare est; Nilus is emptied into the Sea by seven chanels, and every one of these is a Sea: So here we see this word convey∣ed unto us by divers interpretations as by so many chanels, and every one of these is a sea, yielding us abundance of matter. And as it is said of that river, Ortus mirari, non nosse licuit, that men with wonder and admi∣ration might search but not find out the fountain-head from whence it sprang; So this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not found in any Ethnick writer whatsoe∣ver. And the formation and etymon is as hard and full of difficulty to find out. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence it is commonly derived, it cannot come. For if we derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sum, it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Therefore we rather draw it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eo: and the participle from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence most probably comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which we note SUPERVENIENTEM, SUCCEDANEUM, SEQUENTEM PA∣NEM, our following, our succeeding, our next Bread. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Synesius is taken for the morrow, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Demosthenes, for the next hour. And this takes in the Syriack interpretation, where it is called PANIS NECESSITATIS NOSTRAE, the Bread which we have need of. And this interpretation is most probable. 1. Because we are too rea∣dy to favour our selves, and under the name of Bread to understand all su∣perfluities whatsoever. Therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our next bread, is a word which boundeth our desires, Hitherto shall you go, and no further. 2. It is drawn by that rule of Hilarie, Dictorum intelligentia ex praepositis aut consequentibus exspectatur, We best understand the Scripture by that which goes before and that which follows after. Now under the name of Bread without this epithite we may comprehend the Bread of Life, Super-substan∣tial, Coelestial, Sacramental bread, or any Bread whatsoever: And that which follows is indeed nothing else but an interpretation of this form of Prayer: and the latter part of this Chapter is a full exposition of this word, and shews what it is we ask when we begg our daily bread; when we are for∣bidden 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and as St. Luke hath it chap. 12. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spes nostras

Page 443

& cogitationes in longinquum mittere, as Seneca speaks, to let our thoughts and hopes loose, and send them after uncertainties; to extend them far∣ther than a day and our present necessities. Therefore our Saviour here adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Give us our daily Bread this day. This I take to be the meaning of this word. And though we cannot give exactly the ety∣mon of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet with Tertullian, Malo in scripturis minùs quàm contra sapere, I had rather understand less, than fix any sense against the Scripture; and where we cannot reach the fountain-head, let us keep the chanel as clear and unmudded as we can.

Our daily Bread then is our next Bread, or that Bread which is needful and sufficient for us, which takes off our care and solicitude for the morrow. And this best fits a Christians mouth, who is not made for a day, or a year, or an age, sed in magnis aeternae beatitudinis exemplis constitutus, as Hilarie speaks, built up for eternity and everlasting bliss, peregrinus deorsum, ci∣vis sursum, as Augustine speaks, a stranger on earth, and a citizen of that Hierusalem which is above. What should he be solicitous for to morrow, whose aim is Eternity? What should he think of the next day, who consi∣siders every moment as his last? Semper ad mortem omnia disponere Christi∣anum oportet; A Christian mans care and study must be not how to live, but how to dye. Therefore Tertullian amongst other characters of Chri∣stian men gives this for one, That they are morti expeditum genus, a kind of men who are alwayes ready and prepared to dye. And Petrarch tells us of an holy and religious man, who being invited to come the next day to a feast, made this reply, That if they had any request for the present, he was ready; but what should be done to morrow, he left to them to think of who had leasure: Nam ego à multis annis crastinum non habeo: for I for these many years have had no morrow, but made every day my last. O felix, si vera memorasti! saith my Author: How happy a man was this, if he spake the truth! And Seneca gives the reason, Cui vita sua quotidie fuit tota, securus est; He may breathe securely who counts every breath his last. And in this appears the provident mercy of God, who would not let us know how long we have to live, that we may not busie our selves about what we may do to morrow, who may dye to day; that we may check our wandring thoughts with the sight of Death. Latet ultimus dies, ut obser∣ventur omnes, saith St. Augustine; Our last day is hid from our eyes, that we may be more intentive to observe all our dayes. That wealth, that abun∣dance, those honours, those delights which we hugg and embrace as friends, are but thieves which rob us of that rich treasure of Time which we might more wisely lay out in the purchase of Eternity. What should Poverty fright me? my journey is to Paradise, where the poor more often enter then the rich. What should Hunger afflict mee? I may feed on the Bread of Life when I have not one morsel to eat. Fides famem non timet, saith Tertullian; Faith fears not famine, fears not poverty, fears not disgrace, thinks them not worth a thought, and the time but lost in which we strive against them. In what weakness is not a Christian man strong? In what so∣litude hath not he troops to guard him? Or indeed when is he poor, who possesseth all things? when is he alone, who hath Piety and Christ himself for his companions? when is he cast out, whose conversation is in heaven? when is not he beautiful, who frames himself to the similitude of Christ? Let the morrow care for it self: His care is for Eternity.

But this may seem an uncouth speculation; as indeed all discourses which fall cross with our covetous desires, are taken for no other, and we are ready to oppose Scripture to Scripture. Care not for to morrow. True: But, He that laboureth not, must not eat; and, He that provideth not for his family, is worse than an Infidel. This we may use to mollifie the former;

Page 444

but not to abolish it; to beat down Sloth, but not to build up Covetous∣ness: as the former doth not take off all Care, but bound and limit it. Our daily bread we ask; but we must not lengthen this Day into an Age. He that bids us Care not for the morrow, forbids not all Care: for he com∣mands us to pray for it. And he that enjoyns to labor for our Bread, for∣bids us to love it. So that, Care not for to morrow, slays the Covetous, that he sweat not too much: and the other pulls the Sluggards hand out of his bosome.

Dividat haec siquis, faciunt discreta venenum: Antidotum sumit, qui sociata bibit.
Take them asunder and naked, as they lye, and they are poyson. The one strikes the Sluggard with a Lethargy; the other, the Covetous with a Dropsie. But take them mitigated, take them together, Care not for the morrow, but yet labour; Labour, but care not; thus mixt and blended toge∣ther, they make a precious antidote against these two dangerous evils, Sloth and Covetousness.

But because it is a matter of some difficulty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to keep in an even and streight line between them both, and not to swerve to the right or to the left; and because men are too ready to devour and swallow up one duty in another, and to forget the one by too often remembring of the other; we will determine all ad Christi regulas, by those rules which Christ hath set down in this Chapter to poyse and direct us, that our paths may be equal and streight. And they are two; 1. the consideration of the Providence of God; 2. of our Duty, and that bond which Christianity layes upon us. We must desire but our next Bread, or that Bread which is necessary for our sustentation, that we seem not to distrust Gods Providence: And our care must be but for the day, lest we fall short in our duty. Victûs exemplum habemus aves; & vestitûs, lilia, saith Tertullian; We need not be solicitous for our food; for God feedeth the Fowls of the air; nor for our raiment; for he clotheth the Lilies: And for the second; as we depend upon Gods Providence, so must our care be no hindrance to us in our obedience to the Gospel of Christ. Non exiguâ mercede sumus Christia∣ni, The reward is great which is proposed to Christians: and we must not forfeit this Pearl for false riches, nor surrender Christ for Mammon.

And first, the consideration of Gods Providence is enough to pull in the rains, and to curb our immoderate desire of the things of this world. There∣fore, saith Hilarie, Fidei nostrae inviolabilem confidentiam exemplorum auto∣ritate confirmat, ut tantò majoris periculi res sic ambigere, quantò impensiore curâ omnem occasionem infidelitatis abstulerit; Christ himself useth this me∣thod, and builds up a strong bulwark for our faith by the authority of so many examples; that the danger of distrust may be there the greater, where the wayes of his Providence are so manifest. And that we may not be so diffident on God as to sacrifice to our own nets, he hath set us to school to the Fowls of the air, to the Grass and the Lilies of the Field, that unreasonable creatures, yea, insensible creatures, which we tread under our feet, might teach us to look up upon him who is the giver of all things. Our Saviour tells us, v. 32. that the Gentiles seek after all these things; that they are on the wing for honour, that they make haste to be rich, that they bath themselves in the pleasures of this world. And how could it be o∣therwise? For these were they who did excaecare Dei providentiam, as Tertullian speaks, put out the eye of Gods Providence; either plainly hold∣ing, with the Epicureans, Deos neque propitios cuiquam esse solere, nec iratos, denying that the Gods did either favour or were angry with any, and instead

Page 445

of Providence bringing in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fatal Necessity; or else confining and limiting Providence, making it fall no lower than the sphere of the Moon, as Aristotle in Epiphanius; or else tying it to two or three Favorites alone, as some are of opinion in Isidore Pelusiote; or else, beholding fools on hors∣back, whilst themselves are on the ground, thinking that God seeth not, and that he hath no bridle of Providence, as Nazianzene speaketh, to guide and govern the world; as Diogenes in Tully said of Harpalus, a wicked but happy man, that he did contra Deos testimonium dicere, that he was a strong argument against the Gods, in that he lived so long. All these things do the Gentiles seek, who denyed the Providence of God. And is there not a tincture of this poyson yet runing in the veins and lurking in the hearts of Christians? For from whence is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that insatiable desire, of wealth? From whence are those ambitious thoughts, those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incorporeal hands, with which we catch at honours? From whence hath Covetousness gain'd the name of Thrift, and Fraud of Wisdom? From whence are those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sensual and sensless lusts? From whence comes it that to be Rich carries with it a greater splendor and beauty than to be Good? Is it not even from this, that either we think there is no eye of Providence watcheth over us, or that we are willing to forget it, which is in effect to deny there is any at all? For who else would struggle for that which he knows will be put into his mouth? Who would send his thoughts so far for that which is at hand? Or would we be so active in the world, did we not think that the hand of God were shortned? PANIS QUOTIDIA∣NUS, Daily Bread, might well satisfie him who knows that God is all∣sufficient, the same to day and to morrow and for ever. Therefore Co∣vetousness hath this brand and mark set upon it by the Apostle, That it is Idolatry; That she denyeth the true God, who watcheth over all, and sets up Mammon, not secundum speciem, saith Aquinas, not accounting Gold as God, but secundum similitudinem, yielding all obedience to it, and trust∣ing on that which is but as a reed, before Gods Providence, which is a sure and everlasting foundation. To remove this seed of Gentilism, we may say with the Father, Humane Weakness is a bad interpreter of the Providence of God. That must needs be a cursed gloss with Flesh and Bloud, which our sensual lusts and affections do make. No man can judge of Art but he that is a skilful Artificer. Besides, as we find it in Common-wealths, that there are none more ready to complain of the times, or to think they are not so well governed as they ought to be, then those who by their own neg∣ligence and default have brought themselves upon some hard distress, and, because they cannot thrive in peace, will blow the coals of Sedition, that they may sit down at that fire, and warm themselves: So we may observe in the world, that none more murmur against the Providence of God than they who are most improvident themselves. For when they miss of their hopes, because they have stretcht them beyond measure (their seed yields them but seventy-fold where they did expect a hundred) they begin to say in their hearts, There is no God, and at last, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to sight against Hea∣ven it self. But let us rest assured that nothing can come amiss to us which Gods hand consecrateth; that whether in wealth or in poverty, with him we have enough: that wheresoever we are, we are still in the hands of God. To conclude this point; Thus if we judge of Gods Providence; if we lift up our eyes to him that dwelleth in the heavens, and like servants look upon the hands of our great Master, and wait patiently upon him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we shall cast out all that insatiable appetite of the wealth and pomp of the world; our desires will not be so eager; but a dish of herbs will be as a stalled Oxe, and we shall be content with our daily Bread which the hand of Providence puts into our mouths.

Page 446

Again, in the second place, as we are taught in this Petition to rely upon the Providence of God, so are we also put in mind to take heed that, whilst we make haste to be rich, we slack not in our duty to God; that that which is ordein'd but as a pillar to uphold our bodies, be not made a stumbling∣block and an occasion of that disaffection to piety and holiness which will destroy both body and soul. Grave and wise Philosophers have very high∣ly extolled Poverty, which is so loathed of the world. Enimvero pau∣pertas philosophiae vernacula, frugi, sobriae, parvo potens; For Poverty was born and bred with Philosophy, as it were in the same house, frugal and so∣ber, powerful to do much with a little. It was she that raised Common∣wealths and built Cities, and was the mother and nurse of all the Arts and Sciences; we may add, the mother of that Religion which will bring us into everlasting habitations. That we may learn to bear Poverty with patience, and escape that great snare of the Devil, the love of riches, our Saviour hath here appointed us our Dimensum, commanded us to pray for our daily Bread; and in taking away all care for the morrow, hath taught us obstare principiis, to be so far from caring for the riches of this world as not to think of them; to beware of Covetousness, and the very beginnings of it; not to be familiar with them, not to look upon them.

Nemo diu tutus, periculo proximus.
That which was but a suggestion at first, may become a fierce and violent desire. That which was but a pleasing sight, may be a raging thought. The sight of the wedge of Gold may ingender that evil which will trouble all Israel, and make us fly before our enemies. At first we desire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faith Aristotle, but two half-pence; and when we have handled them, they multiply in our imagination, and in our desire are as bigg as talents. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our sinful desires, if we cut them not off, are infinite; like Numbers, nullum est post quod non sit aliud, there is none which is last, but still one follows another; and when one is full, another opens to be filled; And are, as the Oratour speaks, pleni spei, vacui commodorum; when our garners are stored and our purse full, yet are we empty still, and possess nothing but new hopes. Irritat se saevitia; As Cruelty doth chafe and enrage it self, and as Beasts grow more fierce after they have tasted bloud, so Covetousness doth whet it self, and grows more keen and eager at the sight of those heaps which she hath raised. Where St. John tells us, 1 Epist. 2. 16. that all that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life. A judicious and learned Writer interprets the lust of the eyes to be Covetousness, because covetous persons love to handle and see their wealth, nummos contemplari, to behold their money, and feed their eye with that of which they will not take one part to feed or cloth the body. And therefore, when riches increase, we must not joyn our selves to them as to friends, but fear and suspect them as enemies; in fidem cum armis venire; trust our selves with them, but with weapons in our hand: When they glitter, we must turn away our eye; when they flat∣ter, not be attentive; when they gain us the cringe and applause of the common rout, not listen or hearken to it. We must account them enemies, and thus make them friends: and, as Nazianzene speaks of his brother Cae∣sarius, we must sub larva servire mundo, act our part as upon a stage, seem to be what we are not; and, as the Apostle speaks, buy as if we possessed not, and use the world as if we used it not: we must run, and press forward to the mark; and as for the world, we must in transitu nosse, know it only as we pass, and in the by. For conclusion then; It will be good for us time∣re actus nostros, to be afraid of our own actions, to be jealous of our wishes,

Page 447

ever to suspect the worst; not to make the fear of Poverty an excuse for Covetousness; not to cry out, We must live, when we eat and build and purchase as if we were to live for ever. Quid tibi cum Deo est, si tuis legi∣bus? It is not for us, who are to be ruled by the Law of God, to determine what is our daily Bread, and what not; or to call those things necessaries which are superfluous; but rather to fit our selves for those lessons which we tremble to hear of, as Fel•••• did at the mention of judgment; to learn to gain riches without care, and leave them without sorrow, that they may not cost us our sweat when they come, nor put us to the charge of a tear when they depart; nay further, to hate and contemn them; to sell and give them to the poor; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring our bodies in subjection to our souls, and our temporalities to our spiritual estate; sic uti mundo ut fruamur Deo, so to use the world as that we may enjoy Christ. And all these, To hate and contemn riches, To sell and fling them away, To cast them on the waters, are not paradoxes, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the inventions of Faith, the endeavours of true Zeal and Devotion; nay, they are the commands of Jesus Christ; Who did willing∣ly part with his life for us who count it death to part but with a mite for him. We who are to present our selves as pure virgins unto Christ; must keep * 1.1 our selves undefiled and unspotted from the world, we must not delight to look * 1.2 upon the beauty, nor tast the pleasures, nor handle the riches of this world, for fear we forsake our first love, and make his jealousie burn like fire. Omnia * 1.3 virginis, virgo; Every part and faculty of a Virgin is so, a virgin; her Eye shut up by covenant, her Ear deaf to profane babling, her Hand not de∣filed with pitch, and her Soul an elaboratory of pure and holy thoughts: And so are a Christian mans affections, pure and untouched; He hopes not for wealth, but for the reward of justice: He fears not poverty, but the flames of Hell: He desires no honor, but to be like unto the Angels: When he dwells in the midst of Canaan, in a land flowing with milk and honey, his conversation is in heaven; his Love, his Hope, his Joy, his Delight, his Con∣tentation, all are levelled on Eternity, and concentred in Christ alone. And being thus qualified, not only Sufficiency, but Abundance; not onely that which is necessary, but great riches; not that alone which is enough for a day, but that which may suffice for many generations, may be PANIS QUOTIDIANUS, our daily Bread. And so at last we have presented you with all that is material in this Petition.

Notes

Do you have questions about this content? Need to report a problem? Please contact us.