A Century of Sermons, Sermon 8
THE EIGHTH SERMON UPON Our Saviours Tentation.
MAT. iv. 3.
If thou be the Son of God, command that theſe ſtones be made bread.
A Roman Orator in the days of Tiberius the Emperour, Afer by name, had ſo often taken in hand the worſt part of every Plea to defend it, that at laſt his credit was prejudicated, and it was enough to ſay, Afer pleads on this ſide, therefore the juſtice of the cauſe is on the other ſide: So all that Satan can propound or alledge I damn it every ſyllable; all that he exhorts unto is impiety, all that he counſels is treachery; if he ſay the Son of God ſhould command that ſtones be made bread, I ſay the contradictory is true, and he ſhould not. And this I have proved before by diſcovering that this motion contained two great ſins in it, Gluttonny and Infidelity: Gluttony obliquely, Infidelity manifeſtly. And already I have replied againſt this diſtruſtful voice, If thou be the Son of God, and have proved that we muſt all labour for a fiducial aſſurance that God is our Father, and we are his Children by adoption and grace, that we muſt apply Chriſt unto our ſelves without ſuſpicions and heſitations, without the Devils I F, If thou be the Son of God.
But as the later the night grows the darker it is, ſo the further I go on to reveal the ſinful myſtery of this ſaying, the blacker is the tentation, and the more deformed. It is either known unto you already, or will appear manifeſtly unto you when this hour comes about, that there are two opinions of which carnal men do eſpecially ſurfeit, Epidemical diſeaſes, which ſlay as many ſouls as any two vices you can name, you may ſmell them in my Text out of the ſtrong breath of the Devil. Firſt, that every Son of God is always provided of bread, and hath ſufficiency, if not ſatiety of all worldly neceſſaries; and therefore if any man be in diſtreſs and want, let him take it to heart that God hath caſt him off, he is none of his Sons, for he provides not for him. Secondly, Whoſoever wants bread let him never aske God for it, but fetch it out of the hard ſtones, get it by any ſtratagem or device, let him remember to furniſh himſelf with the ſlight of his own wits, ſince God hath forgot him. Theſe are the upper and the nether Milſtone by which Beelzebub grounds deſpair and worldly ſorrow out of one principle, and all manner of injuſtice and wrong dealing out of the other. I called them lately the two Tables of the Devils Law, unto which it is eaſie to reduce the moſt common ſins that reign, theſe two I make the parts of my Text, which being throughly traverſed will be ſufficient to take up my diſcourſe, and your attention.
The firſt of thoſe falſe rules, which the Tempter teacheth, is this, that we muſt meaſure our filiation, that God is our Father, and tenders us as his Children; by this note, namely, by our portion in this life; if we have a full ſupply of worldly bleſſings then call him Father; if you be pincht with ſharp neceſſity, then never call your ſelf his Son; a rule fitter for a beaſt to know his Maſter by, than for a Chriſtian to know his God by. A Dog will wait upon him that gives him Crums under his Table; the Oxe by this ſign knoweth his Owner; the Aſs, though a ſtupid Creature, knows his Maſters Crib by the allowance of his Provender: But Brethren, will you depend upon ſuch a carnal mark to know the Lord, and make your ſelves fit to be compared with the beaſts that periſh? Fides eſt rerum inviſibilium; Faith hath an eye upon inviſible things, it is the evidence of things not ſeen: But the Devil in his Catechiſm contradicts the Scripture, and ſays, Fides eſt rerum viſibilium; If you have not a competency of theſe things which you ſee, why will you believe you ſhall be partaker of thoſe things which you do not ſee? Thus the Fleſh is ſo partial in its own behalf, that unleſs it have proviſion, it will not ſuffer the Spirit to ſay, Thou God careſt for me, and wilt never forſake me. There is a paſſage well wrought into a Fable, Terent. beauton. act. 5. ſe. 4.that ſhews the true diſpoſition of a natural man. Chremes caſts off his Son Clitipho for attempting a Marriage without the conſent of his Parents; the refractary young man knew not how to revenge himſelf, but pretending ſuſpicion before his mother, that he was none of her true Child, but ſome expoſed Brat, or Changeling whom they had foſtered for a time. Alienus ſum, ſubditus, volo parentes meos ut commonſtres mihi. So the Devil would whiſper into our ear, if God caſt us off, and gives us not relief and nouriſhment, it is fit we ſhould diſavow him for our Father; and eſpecially he thought this a good motive among the Jews, who had all temporary bleſſings promiſed unto them in great abundance. That Promiſe made them ſo touchy, that they quarrelled, yea, and denied the Lord which had done ſo great things for them, if their deſire were not ſatisfied. At Maſſa and Meribah when they wanted water, Is the Lord among us or no? Exod. xvii. 7. Upon the preſſure of their Enemies, the Angel could not make Gideon believe at firſt, that the Moſt High was the Watchman of Iſrael that overlook'd them; If the Lord be with us, why then is all this faln upon us? Judg. vi. 13. In the Pſalms of David it were without end to inſtance, how the Prophet expoſtulates, Awake, why ſleepeſt thou? Why doſt thou turn away thy face? Why doſt thou not ſee our miſery and trouble? And at laſt, ſeeing Gods enemies have the upper-hand of his Servants in theſe external bleſſings, my feet were well-nigh moved, when I ſaw the ungodly in ſuch proſperity. In this common Theme, I take it as I light upon it, you ſhall hear my reaſons, which flatly check Satans rule, that there are and have been divers oppreſt with neceſſity and want of bread, and yet God doth not ceaſe to be their Father, and they muſt retain the conſolation that they are his Sons.
Firſt, and before any thing attend to this conſideration, If every good Chriſtian were ſatisfied at all times with temporal bleſſings, we ſhould appear to ſerve God for our own profit, that we might lack nothing which concerned this tranſitory life. But Abraham flies his Country and hath not a foot of ground to dwell upon; Jacob and the Patriarchs have no food in Canaan, unleſs they go into Egypt for it; Peter and John have not a mite of Silver and Gold, no not for the uſe of Charity, that the World may ſee, there are ſome that ſerve the Lord for pure zeal, and not for the wages of Fortune, as we call it. The Devil, in whom it is proper to calumniate vertue, he gaſht at Job with his Tusk, and ſlighted his integrity, as if he were a mercenary friend of God; Doth Job ſerve God for naught? His ſubſtance is increaſed in the Land. And therefore to confute Satan, the Lord put him to the utmoſt trial, and took away almoſt all he had. It is good humility to ſay unto out Father with the Prodigal, Make me as one of thy hired ſervants; that is, Put me into thy Family though I be in the loweſt rank, a door-keepr in thy houſe, as David ſaid. Put me to any drudgery and labour, but it is not the meaning, he would be foreign. an hireling, one that would do his Father juſt ſo much ſervice as he was paid for. Of ſuch a one the Orator ſaid, Non eſt amicitia, ſed utilitatis mercatura; So in our Dialect we may ſay,Cicer. lib. 2. de legib. It is not to glorifie God, but to merchandiſe Religion; Like that ſaying, 1 Sam. ii. 36. Put me into one of the Prieſts Offices, that I may eat a piece of bread. It is pity he ſhould eat, that would not be a Prieſt to ſerve at Gods Altar, unleſs he might eat by his Office.
St. Thomas the Diſciple had not yet taken out the true leſſon of faith, when he required to put his finger into the print of the nails, and to thruſt his hand into Chriſt, elſe he would not believe; but they are further off than he, that will not believe, unleſs they may finger their gains, and thruſt their hand into the commodity of the world; I and perhaps look for honour to boot, bare riches will not content them. Many Sons of perdition, even in the ancient and pure times of the Church, ſtarted away to rank Atheiſm, and renounced their Baptiſm, upon diſcontent that ſome promotion did not fall upon them. Ammianus Marcellinus could ſ…y in his time, it would encourage a man to be a Chriſtian, if he might be choſen Biſhop of Rome, and ſo flow with wealth and dignity. Gratis poenitet eſſe bonum; O baſe earthly mind! that would be an Infidel, unleſs he might be a rich believer. Every man is a friend to him that giveth gifts, ſays Solomon: But he that loves God for his own ſake,Prov. xix. 6. and not for Gods ſake, he hates him. Honours, and affluency of all ſtore are not contrary to Chriſtianity; nay, many times God gives the one with the other, and they agree together well enough: But if not, there is the trial whether we will be mercenary or no. What ſaid the three generous Captives to Nebuchadonoſor, Our God whom we ſerve is able to deliver us out of thine hand, and will deliver us; but if not, be it known unto thee we will not ſerve thy Gods; that is, no worſhip will we afford ſave to the Lord of Heaven, though it coſt us our life.Dan. iii. 17. Theſe were right, that look'd to ſave nothing by their Religion but their ſoul. Godlineſs is great gain, ſays the Apoſtle, for it gains a man in this life joy and tranquility of Spirit, that he hath done that duty which belongs to his ſoul. It is the puniſhment of ſin for a man to know he hath ſinned, and to remember it to his torment; ſo a good deed is rewarded that you can ſay you did it, Sanctitas praemium eſt ſancè operantis; therefore follow not the Lord for the prey you look for; for bread, as Satan would have you; the Kingdom of heaven is not meat and drink; therefore where there is ſcarcity of all things, let there be plenty of righteouſneſs. Before I come off from this Point, let not one word which Jacob did ſpeak ſtumble you, Gen. xxviii. 20. Jacob vowed a vow, if God will be with me, and keep me in my way, and will give me bread to eat, and rayment to put on, then ſhall the Lord be my God. Beloved, it were a groſs error to take Jacobs words abſolutely as if he would have the Lord keep Covenant to give him bread, and rayment, or elſe he would not ſerve him. What more ſordid than thoſe words in this ſenſe? Or more unworthy of Jacob? But the words have reſpect to a Vow, and to a particular worſhip of God, as it is verſe xxii. Firſt, He would ſet up that ſtone for a Pillar, that it might be as a Temple where the Lord ſhould be worſhipped; And ſecondly, He would give the tenth unto God of all he had. He doth only covenant to ſanctifie theſe particularities of Divine Worſhip to Jehovah, if he found proſperity, and relief in that dangerous journey. Therefore I conclude this Point in defiance of Satan; we muſt be the obedient children of God though we want bread; and the moſt righteous are in ſcarcity ſometimes, that they may not ſeem to ſerve for an earthly reward.
Secondly, God doth not ſuppeditate bread always to him that is his Son, that he may loath this World, and look for a recompence for all this miſery, not among theſe hard-hearted generations of men, but among the habitations of the bleſſed. Say to the righteous it ſhall be well with him, for they ſhall eat the fruit of their doings, Iſa. iii. 10. As Philoſtratus tells of one that deſired his Son might not be Muſical, and therefore ſent him to learn of the worſt Muſicians in the City, that their ſcraping and jarring might make him not care to learn it: So God provides for many whom he loves, nothing but the harſhneſs and worſt entertainment of this world, that they may learn to loath it. Cujus bonitas non ſpecie praeſentium, ſed futurorum utilitate penſanda eſt, ſays St. Ambroſe; Eſtimate the fatherly goodneſs of the Almighty, not by the auſtere education wherewith he holds us under in this life, but by the amplitude of our Patrimony in his Kingdom hereafter. The beggary of vertue is grown a Proverb, the Martyrology of the Saints is grown a Volume, the felicity of their enemies is grown a wonder; Mirabor hoc ſi ſic abiret. It is impoſſible but there muſt be another reckoning for theſe things; the patient abiding of the meek ſhall not always be forgotten: But as Chriſt ſaid to his Diſciples, ſo may theſe to their enemies, that have trod them under, We have meat to eat that you wot not of. Joh. iv. 32.And as Eliſha ſaid to one of the braveries of Samaria, that God would fill the City with great plenty, but he ſhould be never the better; Videbis, ſed non guſtabis. So may Lazarus ſay to the remorſeleſs Glutton, Thou ſhalt ſee the banquet which is ſet before me, but thou ſhalt never taſte of it. The voluptuous had ſo much ſet upon their Table in the firſt courſe now that they ſhall never have a ſecond. Nemo tranſit à deliciis ad delicias, rarò quiſquam in hôc ſeculo primus eſt & in ſecundo. There were no alteration in the condition of naughty men, if they could paſs out of this life from pleaſure to pleaſure, but many times he that is the Favourite of Fortune here, ſhall be the leaſt in the Kingdom of heaven, that is, ſhall be quite excluded from thence hereafter. The Heathen in their foreign, did never deifie a poor man; indeed they would allow it to ſome of their Kings and Princes, that they became Stars in the Firmament, and would call the Conſtellations after their names, but they could not ſee whither the poor harmleſs man goes, to a place above the Stars, and where they ſhall ſhine above the Stars in glory: Take courage therefore to ſay, It is my turn to want for a while, I ſhall be repleniſhed hereafter, he filleth the hungry with good things, and the rich ſhall be ſent empty away. Who ſatisfieth thy mouth with good things, when thy youth is renewed like the Eagles, Pſal. ciii. 5. There is a Myſtery, ſays St. Auſtin, in joyning them two together, for there is no ſatisfaction of good things for the righteous man, untill his youth be renewed like the Eagles; meaning the laſt Reſurrection, when God ſhall be all in all. The upſhot is, that the Sons of God may be dear unto their Father, and yet want bread, for though our wages be ſmall upon earth, yet great is our reward in heaven.
Thirdly, Though this Son of God, to whom the Devil ſpake, our bleſſed Saviour were innocent, and yet ſuffered ſo many ſorrows, that hunger was the leaſt; not for any evil in himſelf, but for our iniquities; yet the beſt in the world beſide are rebellious children, and ſometimes God breaks the ſtaff of bread for their ſins, and whips them with the mild chaſtiſing of want and ſcarcity, as he did the Prodigal Son, to bring them home again. Praeſtat ſentire lenitatem patris, quàm ſeveritatem judicis? Is it not better to feel the ſcourge of a Father to amend us, than the Axe of a Judge to cut us off? Is it not better with Lazarus to want the crums of the rich mans Table here, than with the rich man to want a drop of water hereafter to cool his Tongue in hell fire? If thou do evil, ſays God to Cain, ſin lies at the door. From whence ſome do truly meditate, ſo long as an impenitent man continues in this world, he is in his own houſe, and may lurk there ſafe and ſecure; but when he departs this life, and comes out of doors, Vae capiti, woe be to him then, his torment was deferred to be increaſed. When Hagar and Iſmael had ſpent their bottle of water, and were ready to give up the Ghoſt for thirſt, was not this a good time to remember how injuriouſly Sarah had been deſpiſed, and Iſaac mocked? And that both he and ſhe were the root and fruit of fornication? He that in the diſtreſs of ſcarcity will ſmite his hand upon his breaſt, and examine his ſecret faults, and ſay, I have ſinned againſt the Lord, this man hath made great gain of his poverty. Quiſque optat cum ſanâ mente lamentari, quàm cum inſanâ perpetuò ridere, ſays Gregory; Who had not rather with the enjoying of his wits be weak, than with the loſs of his wits be ſtrong and merry? So who had not rather feel the Famine and miſery of the world and repent, than flow in the ſatiety of all things, never feel the ſting of his ſins, and die impenitent? As one ſaid, that good Fathers ſometimes have wicked Children, leſt vertue ſhould ſeem to deſcend by natural inheritance; and again, wicked Fathers have ſometimes vertuous Children, that wickedneſs may not run on in a perpetual propagation; ſo riches and abundance, leſt they ſhould be thought to be no bleſſings at all, now and then fall upon the beſt: And yet leſt you ſhould think them the beſt of all things, now and then they fall upon the worſt men. Or as another draws out the line of juſtice very well, no man is abſolutely good, or abſolutely evil; but as the beſt have ſome evil in them, ſo the worſt have ſome good, ſome talent of nature which ſerves for the uſe of Commonwealths, encreaſe of Arts, publick peace, or ſome ornament of the Univerſe, therefore the good of the worſt men is rewarded with a gift of outward fortune, and the evil of the beſt men is puniſhed with ſcarcity; no wonder therefore if he that is the Son of God do ſometimes pine for lack of bread.
Fourthly, Though a good man labour and watch, and cannot earn the bread of his carefulneſs, yet he ſhall fill his boſom with better fruits, for occaſion is given hereby to the righteous to exerciſe theſe three ſpiritual graces, Prayer, and Patience, and Charity. Prayer comes after trouble and neceſſity, as Reſurrection comes after death. Even the very Philiſtins were driven to repentance, to reſtitution, to ſend back the Ark of God into his own Land, when the Lord ſmote them with Emerauds, and diſeaſes. If ſuch fruits grew from an evil ſtock, when a vengeance and calamity was in their Land, then much better fruits of ſighs and prayer will bud from them who are planted by the rivers of waters, who weep and lament that their iniquities have deſerved ſuch great chaſtiſement. The Beaſts and Fowls of the air do lack and ſuffer hunger, that by the voice of nature they may call upon the Lord to be repleniſhed; then the young Ravens do call upon him, and the Lions roaring after their prey do ſeek their meat of God. He is the door which opens to let forth all bleſſings ſpiritual and temporal; Quam nemo niſi ebrius ignorat, as one ſays' None but a reeling drunkard can miſs the door into which he ſhould paſs. David ſeems to utter a Paradox, Pſal. xxxvii. 25. I never ſaw the righteous forſaken, nor his ſeed beg their bread. Surely experience is oppoſite to this, and the Poſterity of many have been in great want, whoſe memory is bleſſed for their righteous converſation. Some have very well turn'd the Verb beg into a Participle begging, and then the conſtruction is fair, I never ſaw the righteous forſaken, nor his ſeed forſaken begging their bread; for they are not forſaken to whom the Lord gives patience in the inward man, though they be deſtitute and forſaken. Let God wreſtle as he will, and caſt us down, yet we muſt pray, and ſuffer, and not let him go until he bleſs us. But abundance of all things is a great ſlur unto devotion. In Egypt where the River Nilus over-flows their grounds conſtantly inſtead of rain, and where the heaven is clear continually above, nemo oratorum coelos aſpicit; the heathen could ſay ſo, God had fewer Prayers made unto him there, than in any place of the world. Therefore lay the beginning of this Point unto the end, is not the ſoul better than the body? Is not the ſpirit of Prayer better than a full barn? Is not a little holineſs better than all the Vintage of Abiezer?
Moreover, we are commanded patience, we promiſe patience, and I hope we reſolve patience; now that we may draw this good motion out of the ſecret corners of our heart diſtreſs and penury will put it in practice. This is it which St. Auſtin calls Gods great allowance above thouſands of Gold and Silver. Patrimonium fidei & patientiae in corde. Chriſt makes the righteous ſole Executors and Adminiſtrators of his patience. Be not tormented with emulation, though you ſee another ſhine like a bigger Planet than your ſelf, though you ſee the moſt vicious man ſet over you in advancement; Dabo huic noviſſimo ſicut & tibi? The Owner of all the Earth may do what he will with his own, he will give unto him that is laſt in his favour as unto thee, nay, more than unto thee in this life, yet I cannot call it more if you will balance thoſe light wares with the talent of your Patience. When God took all from Job, yet ſays Gregory, Patientiae munere coronabatur; He was crowned like a Saint in heaven with the victorious Crown of patience upon earth. Is it not better to ſuffer in the preſent becauſe we had not theſe things to uſe, than ſuffer becauſe we had them, and did abuſe them? It is a ſaying attributed to the ſuppoſed Dionyſius, Divinae juſtitiae eſt non emollire optimorum fortitudinem materialium donationibus; It ſuits well with the Divine Juſtice and Providence not to make the fortitude of his Saints effeminate with abundance. And if they had always their Salary of earthly bleſſings here as upon compact, their Religion would be more weighed down with Avarice than confirmed with patience. The laſt ſpiritual exerciſe which is cauſed by the need and want of Gods beloved is this, that merciful minded men may fill the bellies of the hungry with the bread of their charity. God hath ſuffered his fire to waſt away the habitation of the poor man, that your contribution may build him up again a covering for his head, and thoſe good works ſhall receive you into the everlaſting Manſions. The waves of the Sea ſwallow up the ſubſtance of our brethren that our collections may reſtore it again; and this is it which Solomon calls, Caſting our bread upon the waters. Jacob and the Patriarches were well-nigh famiſhed in the Land of Canaan, that Pharaoh might relieve them with his Granaries. Chriſt was made poor that we might be made rich, and for the good uſe of our riches he hath made many poor. I did read you even now what Expoſition might be made upon thoſe words of David, I never ſaw the righteous forſaken, nor his ſeed begging their bread; ſome not unfitly do bend it to this ſenſe: The Pſalmiſt commends liberality in the preceding verſes, and thoſe that are prone to relieve the helpleſs. Now leſt any man might object, yet I may cloath others ſo far that I may leave my ſelf naked; I may ſupply others, till I be drawn dry; No, ſays he in that verſe, no misfortune ſhall come to ſuch liberality, I never ſaw the righteous forſaken, meaning ſuch righteous as he ſpake of before that are liberal and lend, I never ſaw his ſeed beg their bread. The charitable ſhall have his loan again, ſometimes corporally, ſometimes ſpiritually, always certainly. And thus you have heard my reaſons to controul Satans rule, that there are and have been divers oppreſt with neceſſity and want of bread, and yet God doth not ceaſe to be their Father, and they muſt retain the comfort that they are his Sons.
Only take in this to the advantage of the Point: As Satan is vigilant to eſpy who are in want, and to ſuggeſt doubts and infidelity into their heart, ſo there is no man ſhall think he is not in want, if he will be ruled by his perſwaſion. I told you before out of Theophylact what he propounded to our Saviour, Cum panis unus ſufficeret, jubet lapides in panes converti; When one loaf of bread might ſatisfie a mans hunger, he required all the ſtones in the Wilderneſs, which were near at hand, to be turned into bread. It is he that makes our prodigal Feaſters wiſh their chear were better, when they have already too much. To have bare enough in his conſtruction is to want, and nothing is ſufficient but an Epicures ſuperfluity. Perhaps the plenty which is preſent will evict the greateſt murmurer, and make him confeſs here is well and enough for the preſent occaſion. O but, ſays the Tempter, are you ſure of large ſuppeditation for the time hereafter? If you are not aforehand with the world, you are in a bad caſe and want bread: If your condition be not more comfortable than your Prayer, Give us this day our dayly bread, you may pray and periſh. Howſoever, Beloved, do you rely upon this, that Gods providence will be the beſt interpreter of his own Prayer; he that bids you pray for the ſuſtenance of one day, beſt knows how he will cheriſh and relieve you tomorrow. Whereas in the former petitions we are taught to ask that the Kingdom of heaven might come; it were unwiſe, having ſo good a thing in our wiſh, to ask much for the bread of this life. One days dimenſum is enough to ask for at once, for who knows whether after a day he ſhall go from hence for ever, and be no more ſeen? If happily a worldly man be ſatisfied to ſay, I have enough for one, and enough for my time, Soul thou haſt much goods laid up in ſtore for many years; yet Satan will object that you want bread, for you have not enough laid up for your Poſterity, and for many generations; and becauſe men know not how their ſtock may increaſe and fructifie, therefore they dilate their appetite in infinitum, and ſay after the words of that Diſciple, Whence ſhall I have bread for ſo many that come out of my Loyns, that every one may have a little? Gehazi did not ſay his Maſter had need of Naamans Rayments or his money; but there were two children of the Prophets lately come to him, and he would have two change of Rayments, and a Talent of Silver for them: So, many will confeſs they have wherewithal to ſerve their own turn, they cannot complain but their own neceſſities are liberally provided, but they would have change of Rayments, and Talent upon Talent for their children. And if it were poſſible like Noah, and thoſe that came out of the Ark with him, they would have the whole world to be diſtributed among their Sons and Daughters. All theſe ways our Adverſary the Devil doth ſhape diſcontent in our hearts, to make us ſay, we lack and have not enough; then he objects, Who is then your Father that ſhould provide for you? What Son is he that wanteth bread if he have a merciful Father? And ſo far upon the firſt general part of the Text.
And as this Satanical rule, upon which I have ſpoken, depraves our judgment in the moſt capital concluſion of true Religion, the next rule, which I now come to open, bars and corrupts our practiſe in all manner of juſtice and righteouſneſs, it is thus, whoſoever wants bread let him get it by any ſtratagem or device, by any unlawful ſlight, which Propoſition, though it be not expreſt in ſuch plain terms in my Text, yet the wit of Satan neither would nor could inſinuate that bad meaning in any other Language to Chriſt than as we read it, Command that theſe ſtones be made bread. I know Chriſt hath extended his miracles to ſupply worldly bleſſings to his people, eſpecially at a puſh, as Peter found ready pay for his Maſters Tribute, and for his own out of the head of a Fiſh; and leſt the people ſhould faint that had continued faſting three days to hear Chriſt preach in the Wilderneſs, a wonderful increaſe of food was multiplied to ſatisfie many thouſands out of five loaves and two fiſhes. God did get himſelf glory by theſe works in the ſight of all Jury. But the caſe is quite altered in this which Satan demands. Chriſt was private by himſelf in the Deſart, when he had faſted forty days and forty nights and was afterwards an hungry; the Devil had no colour in that place to bid him filch, or cheat, or do any baſe office to feed his belly: The worſt therefore he could ſay, was altogether to omit he ſhould call upon God; nay, rather ſince the Lord had deſtituted him of all proviſion, without expectation of help from the Divine Providence, do the beſt you can for your ſelf, Command that theſe ſtones, &c.
This is that Maxim which thoſe Heathens, that had no Equity nor Philoſophy in them, did maintain, Quocunque modo rem, ſtand not upon the niceties of Truth, and Law,Calvinus, Paraeus, Muſculus. and Juſtice, but get your living as you can; Victum tibi confice quem Deus non ſuppeditat, as our moſt literal Expoſitors do Paraphraſe my Text; God cares not for you, but ſhift for your ſelf as well as you can, you muſt have bread. Such are thoſe irreligious and diſcontented words, 2 Kings vi. 33. The evil is of the Lord, what ſhould I wait for the Lord any longer? There is no Commandment of the two Tables can be unviolated, if you remove the bounds of juſtice, and give your wit and conſcience ſcope to make a fortune upon all jugling and devices; Blaſphemy, Idolatry, forſwearing, unhallowing the Lords day, Rebellion againſt the Magiſtrate, Rapines, murders, Lying, Diſſimulation, want of Remorſe, all theſe ſins which we knew of old, and all thoſe new ſins, which miſcheif can invent, are incident to him that cares not to grow rich by Gods bleſſing alone, but by any ſort of Policy. Judas had an impatient heart that he did not raiſe his fortunes by Chriſts ſervice, he got little or nothing under him; How eaſie it was for Satan to enter in at this gap, and to put it into his heart to accept of thirty pieces of Silver to betray him? If Chriſt would have bid moſt, and given him Gold for Silver, Judas would have tried his cunning then to have betrayed the Devil. Ad mercedem pii ſumus, ad mercedem impii. Therefore the Devil brought him ſpeedily to an untimely death, leſt he ſhould revolt for a greater reward, and retain to the contrary faction. And as for the thirty pieces, the wages which he took both to ſell Chriſt and his own ſoul (for the High Prieſts had ſo much more than they covenanted for) Judas durſt not keep them, they durſt not receive them, the Penſion of innocent bloud, none durſt finger it; but as the holy man ſaid, He hath ſwallowed down riches, he ſhall vomit them up again, Job xx. 15.
Becauſe the Lord doth ſometimes alledge the Heathen againſt the diſobedience of his own Servants, to provoke them by a fooliſh people, therefore I will give you an inſtance from the morals of an Heathen Philoſopher, whom he did condemn, for ſuch as were foreign, ſuch as took where they had no right,Eth. lib. 4. cap. 3. and heapt poſſeſſions and gain unto themſelves by unjuſt dealing. And very judiciouſly he premiſeth, that there are two ſorts of men that pluck much to themſelves by unjuſt rapine, who are tranſcendent ſinners above the uſual ſtile of them that are noted for filthy lucre, foreign, Tyrants that invade whole Kingdoms that are not their own, and ſacrilegious perſons that lay hands on Gods portion, and to ſatisfie their own Avarice, deſpoil that which is conſecrated to holy uſes. The firſt of theſe, Uſurping Tirants, do not repine that they want a little bread, but, like Ahab, they are ſick for vexation, and cannot eat their bread with joy, unleſs they may have Naboths Field, nay, unleſs they may have whole Regions that are not their own. This was a Goatiſh barbarous Concluſion, every Nation had a Title to that Kingdom which was better than their own. Such as theſe will pretend, not to ſatisfie their need, but to feed their pride and luxury, and care not how much bloud they ſell to buy a wrong name, a dignity which the Lord did never give them. Take heed of the bread of violence and oppreſſion, ſays Solomon; though in the beginning ſuch bread be ſweet to the Palate,Pro. xx. 17. yet afterward their mouth is filled with gravel, and then follows gnaſhing of teeth, in which Chriſt deciphers one ſting of torment belonging to eternal damnation. The Amalekites ſpoil'd the Kingdom of Iſrael, burnt Ziglag, and took away the women Captives; but while they were eating, and drinking, and dancing becauſe of the great ſpoil, David ſmote them from twilight even till the Evening of the next day, 1 Sam. xxx. 17. The other ſort of tranſcendent unjuſt ones are they who if they be not proſperous in the abundance of wealth to joyn houſe to houſe, and Land to Land, God himſelf ſhall not keep his own from them, theſe are the Sacrilegious; they are not common ſtones that theſe men move to become rich, but they will command that the ſtones of the Temple be made bread. The Sons of Eli the High Prieſt (for I will confeſs it to our ſhame, that the very Prieſts themſelves in all Ages have not been quit from Sacriledge) would lurch from the Sacrifice it ſelf the beſt part of the Sacrifice; and the vengeance fell from heaven, not only on their own perſons to be ſlain in battel, but the Ark of God being under the cuſtody of ſuch wicked Levites was taken by the Philiſtins, and carried away in triumph. Even mighty Princes have ſmarted for this ſin; for when Belſhazzar called for the golden and ſilver Veſſels which his Father had taken out of the Temple of Jeruſalem, that he, his Princes, his Wives, and his Concubines might drink therein, in the ſame hour was the hand ſeen which wrote upon the wall, that his Kingdom was taken from him. No Nation ſo Idolatrous but abandoned them which made private gain of that which was due to the Altar, to the Prieſts, or any way to the honour of their Gods. It was ſtrict, and ſtrange juſtice in the Athenians, that put a little boy to death who had ſcrapt off a little Plate of Silver from ſome ſhrine in Dianaes Temple;Aelian. var. hiſtor. lib. 5. c. 17. but the reaſon of that ſevere Sentence was Metuebant ne ſacrilegus evaderet; if he had liv'd to be a man, they fear'd he would prove notoriouſly ſocrilegious.
Theſe which I have ſpoken of, Tyranny and Sacriledge, a mere Naturaliſt could call the two tranſcendent tops of injuſtice. There are others under theſe indeed, yet of a moſt vile condition, that eat their bread by wrongful dealing, when it is grounded with the Devils Milſtones; and according to Ariſtotle, my former director, theſe may be ranged into three ſorts: Such as maintain themſelves with no calling, ſuch as uſe a bad calling, and ſuch as cheat in a good Calling. We muſt eat our bread by Prayer to God, and good employment in the world, that is, by the duty of Invocation, and by the fruits of our Vocation; therefore he that fills up no place or part in a Common-wealth to earn his gains muſt needs take the Devils counſel to live by unjuſt means, command that theſe ſtones be made bread. I conſider not ſo much in this cenſure Paraſites and Flatterers, that ſubſiſt by fauning upon thoſe that will be gull'd with aſſentation; nor Buffoons and Jeſters, upon whom the Philoſopher toucheth, foreign, ſuch as lead an apiſh ridiculous life, a far greater curſe than if they would undergo Gods curſe, to eat their bread with the ſweat of their brows; but I ſpeak of them, whoſe impious hands maintain them no otherwiſe but by pilfering and ſtealing; what ſwarms of theſe are round about us in every corner of the ſtreets, yea ſometimes in this very houſe of God? More witty wicked inventions are excogitated, I am perſwaded, in this City to cheat, to filch, to circumvent, than all the Nations beſide under the Sun are aware of. If ever any ſin grew a monſter in a State, this is improved to be ſo in ours. And the good ſuffer this ſhame for their ſakes who are bad, that thievery in other Countries is accounted the National blot of this Iſland. It is not impriſonment, it is not branding, it is not a fatal death that will deter them: Nay, it is not the fear of eternal fire hereafter; it is not that denouncement, that they ſhall loſe the fruition of Gods glory. There is a Kingdom and a Treaſure in Heaven, where Chriſt ſays, Thieves ſhall not break in and ſteal. If I had leiſure to accumulate many words, I could ſay unto ſuch no more in effect than St. Paul hath done, 2 Theſ. iii. 12. We command them that with quietneſs they work, and eat their own bread. His meaning is plain, that every man muſt eat ſuch bread as he may call his own by honeſt and lawful poſſeſſion; if we will be fed with the bleſſing of heaven, we muſt not ſcrape our goods together by the art of the Devil. Da panem noſtrum, non alienum. How abſonant is their Prayer to their practiſe who pray for their own ſubſtance, and yet make any mans ſubſtance their own, according to the Devils counſel, becauſe they want it.
The next of kind to theſe are thoſe that uſe a bad Calling; that heathen Wiſe man hath named but three ſorts, foreign, Gameſters, Ʋſurers, and Pandars. By the firſt he means ſuch as drive no other trade or negotiation to maintain their livelihood but profuſe Gaming; Is it not a miſery to ſee a great Patrimony upon a Table, ſet ready to be adjudged who ſhall have it by ſo baſe and dull an Inſtrument as a bale of Dice? I read in the life of Auguſtus Caeſar, when he recreated himſelf to deceive the tediouſneſs of time with any Game, ſuch moderate Stakes were ſet between him and Mecaenas; that the blowing up of a young Heir and all his Inheritance in one night muſt needs be reckoned by the Sages of good times for the exerciſe of a bad Calling. The ſecond limb of this diviſion, which is an Ʋſurer, is ſo guilty in his own conſcience of that bad opinion which the world hath of him, that hitherto he durſt never profeſs himſelf of any Calling; as yet no Company was ever founded for that Profeſſion in this City, and I think it is your own rule, no Company no Calling, or at leaſt a bad Calling. This is not the right way certainly to better a mans eſtate, command that this Wax and Parchment be made bread. St. Baſil is very confident in his opinion that it is the ſin for which penury of food doth ſometimes pinch the whole Land, this is that iniquity which turns bread into ſtones. Renounce your Uſury, ſays he, that the Earth may bring forth her increaſe, foreign. It is unnatural for Money to beget Money; therefore while you make Money, which ſhould be barren, to be fruitful, the Earth, which uſeth to be fruitful, becomes barren. The third ſort of thoſe, in that Wiſe mans enumeration, who live by a moſt reprobate gain are thoſe accurſed people that keep unclean Brothels, and profeſs an Ordinary for the Devil. Theſe are they, in St. Pauls phraſe, that ſell the body of Chriſt to be made the body of an Harlot, or the body of a Fornicator. At this time of the year (the devout and penitent time of Lent, if you will make it ſo) all the Churches in Italy, which are under the Papacy, do labour and perſwade, more than through all the year beſide, that thoſe common Proſtitutes will bewail their former life, renounce the evil world, and enter into the ſtrictneſs of ſome Cloyſter for ever; whom they call their Convertitaes. And God ſend our Labours and Preaching in this City a good harveſt in this kind, that theſe odious perſons, the names by which they are known are unfit for my mouth, that all ſuch, I ſay, may be touch'd in conſcience, lament their beaſtly life, and never more make ſale and merchandiſe of fleſhly iniquity. O Lord how long haſt thou forborn thine anger, and not utterly conſumed us, that this abominable ſin is not more ſtrictly look'd into in all places, and utterly rooted out? And yet for all they talk of their Convertitaes in Italy, it is among them but like Hydra's heads, when one is cut off, three new ones grow up in the room, and ever will be ſo, while their great Prelate is at a certain price with them for toleration. Is not this above all other treſpaſſes, forenamed the direct ſin to which the Tempter exhorts, to make mony by any wicked courſes, to take Gold out of the Devils bag. The firſt that led the way to this covetouſneſs, that ever I read of, was Caligula the Emperour, the worſt not only of men, but even of four footed beaſts. Vectigala inaudita capiebat; mark ye,Sueton. vit. Calig. Parag. 40. he took a Tribute that was never heard of before, Ex capturis proſtitutarum quantum quaeque uno concubitu mereret; he was allowed from every Stews in his Dominion a moſt impious proportion to fill his Coffers.
The final branch of the Diviſion is, that they make bread of ſtones, that is, they get their living by the Art of the Devil that cheat and couzen in a lawful Calling. If the Angel of the Lord were to ſprinkle the bloud of an innocent Lamb upon every door-poſt where a true Iſraelite dwelt, that was not faulty in this kind, I fear he would have but little work among us; Vel duo, vel nemo. There are not many of that mark. Is not all kind of Manufacture grown more ſlight, more vile by far than it was in the former Generations? Compare any work which comes from your hands now adays with that which was wrought and done in the days of old, and the extreme odds would make you aſhamed if there were any conſcience in your dealing: And yet you will ſpend more Oaths to juſtifie your bad Wares than our Fore-fathers would ſpend words to commend their good. As Uſury is defended by ſome that the common Traffique of Nations depends upon it, ſo Lying will be defended in time by the ſame rule; there can be no Shops opened, there can be no Merchandize without it. 'Tis grown a word of courſe, like an Interjection without which you cannot breath, to ſwear you cannot afford it ſo cheap, when you equivocate moſt impudently. And all being truly conſidered, well▪ may you ſwear it, when you ſell away your faith with your Ware for ſo little profit. Let me but repeat that verſe which St. Paul took up, and do you apply it, the Cretians were always Liars, evil beaſts, and ſlow-bellies, Tit. i. 12. Beloved, there is not one cheat which you put upon your Chapmen, foreign, they are your friends that come to lay out their money with you, there is not one circumvention with which you abuſe them, not one falſe Weight, or Meaſure, not one deceitful word, not one falſe Aſſeveration, not one adulterated Oath, not one unreaſonable Item, but God writes it down in his Book, by which you ſhall be judged at the laſt day, more carefully than you keep your Shop-books. To end all, do not make haſt to be rich by unjuſt means, for ſo you will fall into manifold ſnares of the Devil. When you ingroſs thouſands, you can have but one mans meat, and one mans cloathing, and quite beſide your expectation you ſhall not leave a bleſſing with this ſubſtance, but a great curſe upon your Poſterity. A little which the righteous hath is better than great riches of the ungodly. Satan's wily Projections were ever fatal to the undertaker, but juſtice and righteouſneſs ſhall have peace and comfort in this life, and eternal glory in the life to come. AMEN.