A Century of Sermons, Sermon 1
THE FIRST SERMON UPON
JOHN vi. 11.
And Jeſus took the Loaves, and when he had given thanks, he diſtributed to the Diſciples, and the Diſciples to them that were ſet down, and likewiſe of the Fiſhes as much as they would.
YOU can turn almoſt to no part of the whole Goſpel but you ſhall light upon a Miracle. They are well called the bright Conſtellations, which ſhine in the Orbs of the New Teſtament. Yet all Stars are not of the ſame Magnitude, have not the ſame influence; ſo the Miracles of our Saviour have not all the ſame remarkable luſtre, work not all alike upon the underſtanding and the conſcience. My Text is the main ſhare of one that hath no little excellency in it. Perhaps I may prefer it before the moſt, or equal it with the beſt. But I revere the Word of God, I dare make no ſuch compariſons. This I may affirm, preſerving modeſty, and obſerving ſafety, that it is of great conteinment. It made the Divinity of Chriſt moſt conſpicuous, his power above Moſes and the Prophets notorious, and his tender compaſſion moſt gracious. The Diſciples were much edified by it, the People greatly ſatisfied, and, which is the aim of all, God was highly glorified. It is not uſual with our Saviour to upbraid his Apoſtles with his mighty works: yet he did with this. Do ye not underſtand, neither remember the five loaves of the five thouſand, and how many baskets ye took up? Mat. xvi. 9. It is not uſual for all the Four Evangeliſts to enter the ſame Story into their ſacred Writings: yet their Pens have all concurred to recite this miracle. Commonly that which is recorded by one or two is omitted by the reſt. Or if three have endited the ſame thing, the fourth leaves it out, (ſaving about the Paſſion, and the Reſurrection, which are the Pole-ſtars of our faith) and this wonderful multiplication of the Loaves and Fiſhes the Spirit of God hath inſpired them all to make it moſt famous, being ſo unanimouſly repreſented in all the Goſpels. Thirdly, It is not uſual to have the wonderful works of Chriſt anticipated in heathen Propheſies: But the Sibyls have prenuntiated in expreſs terms all the circumſtances of this miracle, foreign &c. that the Son of God with five Loaves and two Fiſhes ſhould feed five thouſand in the Wilderneſs, and twelve baskets ſhould remain of the Fragments. You will ſay perhaps this is a little too explicite in all points for a Propheſie: It hath been doubted of, I confeſs, in all Ages. And he was a learned man that thus cenſured theſe Sibylline Oracles, Quo apertiora ſunt eò mihi ſuſpectiora; The more clear they be, the more to be ſuſpected. Yet Lactantius had no ſuch jealouſie of them, but admires them that they ſo exactly foretold all the occurrencies of my Text. Yet in caſe thoſe Verſes were not the Sibyls, but an interlineation of ſome Chriſtian Poets, it argues ſtrongly that the Interliner thought this Miracle to be a glorious note of the Kingdom of our Saviour. Finally, It is not uſual with the Jews to bear a Teſtimony to our Lord that his works did ſhew him to be the promiſed Meſſias. Some things that he did, made them ſay that he was Elias, or John the Baptiſt, or to defend him that he was a good man. Other actions forced them to a demur, When Chriſt cometh will he do more miracles? But their judgments were quite captivated with this deed, for they determine upon it in the fourteenth verſe of this Chapter, This is of a truth that Prophet which ſhould come into the world. This Scripture therefore made ſo notable by the finger of Chriſt, by the Pen of all the Evangeliſts, by the Oracles of the Gentiles, by the Confeſſion of the Jews, this is it which I propound unto you, and out of theſe particulars I ſhall draw forth my doctrine upon it. Here are two things chiefly to be attended, a preparation to a Miracle, and the Miracle it ſelf. The preparation is Bodily and Ghoſtly: Bodily, in accepit, Jeſus took the Loaves, and likewiſe the Fiſhes. Ghoſtly, in gratias egit, or benedixit, he gave thanks. The Miracle conſiſts, 1. In the diſtribution, that was Chriſts Act, He diſtributed to the Diſciples. 2. In the ſubdiſtribution, that was the Diſciples Office, The Diſciples diſtributed to them that were ſet down. 3. In the reception, that was the Peoples part, They did eat and were all filled, they had as much as they would.
A better preparation to a Miracle cannot be imagined than this accepit. If Jeſus take the work in hand, look for a round diſpatch: For the Father loveth the Son, and hath given all things into his hand, Joh. iii. 35. Had he laid his hand upon it, or but touched the bread, vertue would have gone out of him, if he had pleaſed; but to graſp the Loaves, or to hold them in his Palm, it was a full ſignification that his power and liberality were eminently met together: for it is that hand which openeth and filleth all things. The Apoſtles knew where theſe Loaves were forthcoming, but they ſet not their mind upon them, they would not meddle with them. The People were an hungry, and far from home, in a deſart place, where there was nothing but graſs. Two hundred penyworth of bread perchance would have ſtaid their ſtomachs, and Philip thought that would be too little. Howſoever they had not the money to buy it. Five barly Loaves and two Fiſhes were all they had in ſtore, and who durſt take them forth and ſhew them openly, leſt they ſhould ſcramble and quarrel for them? The People were ready to ſtone Moſes and Aaron in the Wilderneſs when they were pinched with ſcarcity of food. Therefore ſome gave counſel to ſend them away betimes, certainly ſuſpecting a mutiny. But here is an accepit which runs croſs to all their imaginations. Chriſt betakes himſelf to thoſe means which they contemned; inſtead of diſmiſſing the Congregation, he calls them cloſer together: inſtead of referring them to the Villages round about, he contents them amply in that barren place. Inſtead of the Tumult which was dreaded the iſſue came to great applauſe and admiration. In all their days they had never ſeen ſuch a Feaſt as this Table in the Wilderneſs, where every Crum became an Handful: Great things became vile, and vile things became great by the diſpenſation of Chriſt. In his own Perſon the ſtone which the builders refuſed became the head of the corner: and in his own hand the Loaves which the Diſciples refuſed became ſuch a Banquet as never was prepared. Lord take it firſt into thine own hand, whatſoever we receive, and then it will increaſe and proſper. Give us our daily bread, and if it be thy gift for no more than one day, the vertue of it will laſt a year. Labour not then ſo much to have good things, as to have them of God. As David did quickly caſt up a chearful account of all his eſtate, O Lord my God all the ſtore that we have it cometh of thine hand, 1 Chron. xxix. 16. whatſoever drops from his fingers is ſweet ſmelling Myrrh, Cant. v. 5. but all falſe ways he utterly abhors, and whatſoever comes in by fraud, by extortion, by cavillation, it will conſume away as faſt as ever the Loaves and Fiſhes increaſed.
But ſurely the whole quaternion of Evangeliſts have ſet down this Preamble to the Miracle with ſuch joynt conſent, He took the Loaves, that it cannot chooſe but have ſome depth of obſervation in it. St. Chryſoſtome hath reacht it ſo far that great numbers follow him, namely, that our Saviour did impatronize himſelf thereby to the work which followed, and publiſhed himſelf from thence to be the Author of the Miracle. It was alike eaſie to his Omnipotency to ſay the word, and to make bread of nothing: Or to take a little into his hand, and to amplifie it into a great quantity. Depend upon this, what we have he can increaſe, and what we have not he can create, it is all one to him. But by handling the lump, and ſo giving vertue to the augmentation, the People might behold him as the Fountain of all Power and Majeſty, and ſay with the Lycaonians, God is come down unto us in the likeneſs of man. Hear what that Father ſays more unto it, foreign. It was very expedient that the People ſhould be taught theſe two Articles of their belief, that Chriſt came from the Father, and that he was equal with the Father. The one muſt be proved by power, the other by holineſs: The one by taking the Loaves, the other by giving thanks: The one by doing all, the other by calling upon God, when he did all. Put the caſe he had looked up to Heaven, and furniſhed them with ſatiety of victuals out of nothing, what would the multitude have ſaid? why, this comes from above, this is Gods doing, and this Jeſus is a Prophet that's come from God. O but can humane reaſon be brought to no better opinion of him? 'tis true, whatſoever can be done, they that are unbelievers may gain-ſay it, yet to ſubdue all contradiction in them that are willing to obey the truth, he took the bread; and took the glory to himſelf to make every loaf content a thouſand, that they might cry out with the Centurion, this is of a Truth the Son of God, and it is no robbery to ſay he is equal with the Father. So at Cana in Galilee he did not create wine when they wanted, and ſupplied them out of nothing, but he turned water into wine, water of their own fetching, as this was bread of their own bringing, a pre-exiſtent matter, whoſe ſubſtance they knew to be vulgar and natural: he wrought upon theſe ſenſible things before their eyes, that they might impute the tranſmutation to his own Divinity. Unto which of the Prophets therefore can you liken him in this Miracle? Moſes obtained Manna from Heaven by prayer and ſupplication: Chriſt did this by his own hand. The Widows Barrel of Meal did not waſte, nor her Cruiſe of Oyl fail, it was Elias his prediction, not his immediate operation. Eliſha bad his Servant ſet twenty barley loaves before an hundred men, they did eat, and left thereof, yet for his own part he did not meddle with it, becauſe he would have the children of the Prophets aſcribe all to the Word of the Lord: they did according to that ſpirit upon them,2 Kin. 4.44. which was circumſcribed and limited. God had lent them a tongue to declare his noble acts, but the hand which did all was far above, the hand of power was radical in Heaven: therefore this is a diſtinctive note to know the Maſter from his Servants, he took the loaves.
He took them indeed; but for juſtice ſake it is fit to ask, unde habuit? from whence he had them. A mean queſtion many times hath found a grave reſolution: it may prove ſo in this. Whence he had them? Why, ſome ſay the Diſciples did own them: for they anſwer him, Matt. xiv. 17. We have here but five loaves and two fiſhes. The words bear it as if they were theirs, becauſe their Maſter was wont to carry them into deſolate places, and to detein them there all night, it was their wonted providence to carry ſome ſmall refection with them in their journey; as it appears Matth. xvi. 7. When our Saviour bad them beware of the leaven of the Phariſees, and of the Saducees, they reaſoned among themſelves, ſaying, it is becauſe we have taken no bread: Then they had not, yet uſually they do not forget it: and it may be this was their proviſion for the preſent ſeaſon. But the votes of them are more that conceive they did belong to ſome other. In the nineth verſe Andrew ſays, there is a Lad here which hath five barley loaves and two fiſhes, that he did belong to him and his fellow Diſciples, 'tis neither in the Book, nor in the neareſt likelihood. Baronius ſays that it is deſcended by Tradition that this Lad was St. Martialis, who became an holy Martyr, and was Biſhop of Limoges in France. Whoſoever the party was, if it be yielded, as no man can refuſe it, that theſe Viands were his own: how came they into Chriſts hands without bargain and ſale, for ought we read? When Offertories were frequent in the Church, every Sunday a voluntary oblation preſented to the Lord by all that could give, then the anſwer to this ſcruple was quickly underſtood. If this were St. Martialis, piety revealed it ſelf in him in his tender years, for I may ſafely ſay, he ſurrendred theſe things up unto Chriſt as a willing Offertory, as ſoon as he knew that our Lord did ask for them. No offices of Religion will vaniſh away inſenſibly ſo ſoon as thoſe that be chargeable. For can any man tell how free Oblations are quite laid down, and diſuſed among us, unleſs it be at ſome Solemn Feſtivities, and Magnificent Funerals? no reaſon, but that two much thrift hath marr'd our thankfulneſs. Abel, and Noah, and Abraham did not forget it in thoſe Sacrifices which they offered up unto the Lord, foreign,Lib. 6. c. 20. foreign. The Law of nature egg'd them on, gratitude provokt them, ſay the Clementine Conſtitutions, to which I can give no leſs than the antiquity of the fourth Century. The Iſraelites, beſide their Tithes and Firſt-fruits, and other Ceremonies to which they were taskt, were left to their own diſcretion for the Choice Vow, and the Freewill Offering; and they perform'd it ſumptuouſly, knowing that it was a glory due to the name of the Lord to bring an offering into his Houſe of their own accord, Pſal. xcvi. 8. The lights that ſhined in this piety under the Goſpel was the poor Widow, that caſt her two Mites freely into the Corb…n; Mary Magdalen that poured a Box of Spicknard upon Chriſts head of great eſtimation: beſide the Wiſe men of the Eaſt, that caſt their Gold and Myrrh before his Cradle; and Nichodemus that dedicated his hundred pound weight of Aloes and Spices to his dead Body in the Sepulchre. It were oſtentation of reading to point to free Oblations out of Antiquity, for there was no Age or Church without them. Happy was he whoſe life was accounted ſo unreprovable, that the Biſhop would ſuffer him to bring a Gift to the Altar.Ibid l. 4. c. 5 Sycophants, Drunkards, Whoremongers, unjuſt Judges, all ſcandalous perſons were turned back diſgracefully with their Oblation in their hand, and it would not be taken: foreign, but ſuch as poſſeſſed any ſubſtance by lawful increaſe, they did voluntarily bring a Portion to the Lord, to acknowledg their Tenure, that they held all from him, and their debt, that they owed all unto him. And this is preſſed unto you by putting the caſe, if Jeſus took the loaves by free donation.
But what ſhall we ſay if he commanded them before they were offered to him? Bring them hither to me, ſo he ſpeaks in St. Matthew. By what Title did he require them be brought unto him? or by what authority did he take them, if another had the right poſſeſſion? even by that authority wherein he was inveſted in the dominion of all earthly things, by that Prerogative whereby he ſent for the Aſs and the Colt when he rid into Jeruſalem: Bring them unto me, and if any man ſay ought unto you, ye ſhall ſay the Lord hath need of them, and ſtraight way he will ſend them. By that propriety which he had in the Gadarens Swine, by that right which he had in the Figtree which he curſed: manifeſt ſigns that he did diſpoſe of all things as he pleaſed, without asking leave of the owners. Belike, ſay ſome Papalines, there was a temporal Soveraignty in our Saviour over all things here beneath, and this did reſt upon St. Peter after him, and is now immanent in St. Peters Succeſſors, all the Kingdoms of this World are theirs, nec Conſtantinus dedit quickquam Sylveſtro, in ſtrict juſtice Conſtantine gave nothing to Pope Sylveſter, for he was Lord of all before: a poor plea for ſo proud a purchaſe. And ſurely Pilat was more juſt in this point than thoſe flattering Canoniſts. The Jews exclaimed againſt our Saviour that he made himſelf a King; Pilat could find no ſuch fault in him, but pronounced him innocent. And well he might, for all things were given unto him by the Father, yet not by ruling all things like a King in his Kingdom, but by uniting the humane nature to the Godhead; and that ye doubt it not but that he had power over all Creatures as he was Man by the influence of that hypoſtatical union, he had a name written on his thigh King of Kings, and Lord of Lords, Revel. xix. 16. ſuper femur, mark that, upon his thigh, that is upon his humane nature. Now what ſhould I call this Dominion of Chriſts, whereby he was made Heir of all things, Heb. i. 2. Surely it ſurpaſſeth all deſcription, and it hath no name. But I am ſure he held it not after a Regal way, as David and Solomon were Kings in Iſrael. It was tranſcendent above humane Majeſty, commanding Men and Angels, Heaven and Earth, Quick and Dead, things ſenſible and inſenſible; yet withall he was moſt ſubject to Rulers, paying Tribute to Ceſar, and refuſing to divide a ſmall Inheritance between them that were contentious. A myſtical Kingdom, and not to be expreſt: ruling over all, and yet moſt obedient to Magiſtrates, commanding every thing under Heaven, and yet miniſtring to his Servants; ſeized of no Inheritance, yet having right in every Inheritance, quod de ſuo non habuit, ſumpſit de alieno, ſays St. Auſtin of theſe Loavs, he had not bread of his own, but that which another had became his own; there was a juſtice paramount, wherein no mortal Creature ſucceeds him, which gave him intereſt in all things: Therefore without offence or injury to the owner he took the Loaves.
But if he had them from his Diſciples, amicorum omnia communia, then he might uſurp them without any litigious brabble moved againſt his power; and that the poſſeſſion was theirs may be as true as the contrary: the truth inclines rather to that ſide, as I conceive, becauſe our Saviour ſaid unto them, date vos illis, give ye them to eat; and they, and none elſe, took away the twelve Baskets of that which remained. And was this the purveyance which they had made againſt hunger, five barley loaves and two fiſhes? little enough, and coarſe enough, God knows: foreign, ſays St. Chryſoſtom, this was the Phyloſophy and auſtere temperance of the Diſciples, they abhorred luxury and ſuperfluity: Yet do you miſs nothing to make up the Meal? where was their drink? the fiſh is called foreign by our Evangeliſt, it had been dried before the fire; now that and bread made of Barley had need to be waſhed down. But what ſaid the Roman Captain to his Army, Nilum habetis & vinum quaeritis? they that had the whole River of Nile before them need not complain of thirſt: ſo they that were near to the Sea of Tiberias took no thought for any other Beverage: it was a Lake of wholſom and freſh water, which after the cuſtom of the Jews is called a Sea, if it be large and ſpacious; and with that they were contented to quench their thirſt. Our Saviour furniſhed them once with wine at the joyful Solemnity of Marriage; they lookt not for the like at every occaſion: foreign, it is a pleaſant liquor ſays the Poet, but it is the Milk of Venus. They declined all incentives of luſt, and lived almoſt after Daniels rate with pulſe and water. When Chriſtians lived among the Heathen, they were detected by their parſimony and moderation of diet: though it were to ſave their lives they could not gurmandize like Epicures, Nos oleris comas nos ſiliqua faeta legumine paverit innocuis epulis, ſays Prudentius; by temperance and faſting they got the maſtery of the concupiſcence of the fleſh. But above all Chriſtians eſpecially ſobriety deſcended from the Apoſtles upon Eccleſiaſticks; it deſerved a cenſure in them to exceed in delicious fare: the Canons are extant, and the proofs are authentique, that the great and ſolemn Faſts of the Church, well known to us, were obſerved by them a good while before they were admitted by the People. None know better than we, ſays St. Auſtin, that when temperance directs us to deny our ſelves thoſe things that are lawful, we are the better inſtructed to ſhun the ſinful works of the Devil, which are altogether unlawful. The Apoſtles are our Forerunners in this frugality,Matt. 9. or rather auſterity of food: and yet to ſee, that for all this they were ſcandalized for riotous libertines. The imputation againſt them according to St. Matthew is this,Ch. 5.33. that they did not faſt when the Diſciples of John did. In St. Luke more palpably ſpiteful, they tell our Saviour, that his Diſciples did eat and drink: why not? would they have them macerate themſelves with wilful famiſhment? but could envy it ſelf lay exceſs or intemperance to their charge? I would we were as clear from the fault as they? we that abuſe the fertilneſs of our Land to rankneſs of gluttony; we that pay more to the belly than we owe to the whole body: who almoſt is not an Apicius that can maintain it? what ſin did ever grow up in any State to a more prodigious extremity? but if the droughts of three years ſucceſſively threatening dearth and ſcarcity will not affrighten this ſin from our Table, it is not a piece of a Sermon that will beat it down. Yet I pray you remember that ſharp Epiphonema of the Parable; Theſe three years have I come and found no fruit, cut it down. Nay God defend. Why then expiate your ſurfeitings with Apoſtolical abſtinence, and forget not what a thrifty pittance they had in ſtore, even five barley loaves and two fiſhes.
And was this all? and were they pleaſed that Chriſt ſhould take that little from them, and give it away to ſtrangers? yes it appears by Andrews anſwer they did not grudg it. We have no more, it is as good as nothing to feed ſuch a multitude. This implies as if he ſpoke the reſt, they ſhall have it all, and much good do them, if that will content them. And was he ſo willing to part with that which was neceſſary for his own ſuſtenance, he had no more? And will not we beſtow our ſuperfluities upon them that want? Every luxuriant Vine muſt be largely pruned; and he that hath much muſt ſcatter bountifully. The Vine doth not miſs the redundant branch, and a rich mans Purſe is like a River, that doth not fall for a ſpoonful of contribution. But when a poor man conjects heartily to any pious uſe, his faith is proved, as well as his charity is exerciſed; for it is a ſign that he believes that God will ſuſtein him, though he have emptied himſelf of all his ſubſtance in a ſmall Oblation. There are three things ſays Gregory that are moſt holy Sacrifices, caſtitas in juventute, ſobrietas in ubertate, liberalitas in paupertate, liberality in poverty, chaſtity in youth, moderation in plenty. And St. Chryſoſtom infers it from the readineſs of the Diſciples to part with all their homely Viands, foreign, maunder not that you are ſcanted, and have but little, he that hath any thing hath ſomewhat to ſpare to lend to the needy. When the poor Widow had conferr'd two Mites, no leſs than all her living, unto the godly uſes of the Temple, Chriſt avouched it in her praiſe, it was more than all the rich ones had beſtowed: That is, not by abſolute, but by proportionable quantity, as Aquinas ſtates it: not meaſuring the magnitude of the Gift, but the ſincereneſs of the Charity. Non perpendit quantum, ſed ex quanto proferatur, ſays Bede. God doth not eſtimate how much was given, but out of how much it was taken. It was more for her to give two mites, than for Zacheus to give a talent: So it was more for theſe Diſciples to ſurrender up their five loaves and two fiſhes, than for another to keep open houſe for all the poor in Jeruſalem. And theſe ſhall be the limits of the firſt point, our Saviours bodily preparation to the enſuing Miracle, accepit, he took the loaves.
And what more beſide accepit? For the Miracle came not off without another preparation, and that is Ghoſtly, Poſtquam gratias egiſſet, after he had given thanks. Beſt take it with the full allowance as the other Evangeliſts have enlarged it, that beſide giving thanks he looked up to heaven and bleſſed. So then before he brought the ſign to paſs he glorified his Father three ways; with his Eye, he looked up to heaven: with his Tongue, he gave thanks: and with his Spirit, he bleſſed. If you will ſcan the value of an action by the rarity of it in holy Scripture, and by the incidency upon none but great occaſions, then both theſe do concur in this, that Chriſt looked up to heaven. I call it to mind that it hapned three times, (that is not often) now at this inſtant, when he was about the miracle of the Loaves: Once again when he raiſed Lazarus to life, Joh. xi. 41. And once more when he began his Prayer to his Father, but a few minutes before he was apprehended to be crucified, Joh. xvii. 1. And the Tradition is of long continuance, that he lifted up his eyes to heaven the fourth time, when he conſecrated the Elements at his Laſt Supper. The Liturgies aſcribed to St. James, and St. Mark do remember it, and upon the credulity of the example the Canon of the Maſs in the Church of Rome commands it. At all times, you may obſerve, they were high attempts when the Son of God did uſe this Ceremony to look up to heaven. It came from a good principle, it tended to a good end, and very good uſe is to be made of it. The firſt good principle or impulſive cauſe is mercy: He ſaw a great Multitude in want, and deſtitute of ſuſtenance, and that was the provocation to make him fix his eyes upon the heavens to call down relief. Our Evangeliſt in the fifth verſe of this Chapter notes that he lift up his eyes, meaning that he did affectionately behold a multitude of People all beſcanted of food, and that was the preparative to make him look higher, to look up to heaven. foreign is his own word in St. Mark, My bowels yearn to provide for this people in their extremity of hunger. Theſe entrals of compaſſion make us bold to look up to God, compaſſion is that Optique Nerve that draws up the eye lid, and encourageth us to ſeek for grace, becauſe our eyes ſend forth the viſual rays of Charity. Better it is to want Eyes, and Legs, and Arms, than to lack theſe entrals of Pity. You may carve the proportion of a man in Stone, or caſt it in Braſs, a fair Figure it ſhall be, but it hath no Bowels: So he is no better than a Lump of Braſs or Stone that hath not the Affections of Clemency, an Idol that hath Ears and hears not, that hath Eyes and ſees not: but he that hath the tender heart-ſtrings of mercy in his boſom, he may have confidence to look up to heaven. Secondly, It is Devotion which draws up our looks to God. It is a ſign that the interiour contemplation is directed thither, when the exteriour glances fly aloft. The Eye cannot refrain to fix it ſelf upon that object which the mind doth paſſionately deſire. Therefore it is become an act of Latria, or religious veneration to advance the eyes to heaven in the fervour of Prayer, Ʋnto thee lift I up mine eyes O thou that dwelleſt in the heavens, Pſal. cxxiii. And to look up to Idols is all one as to worſhip Idols in the Phraſe of Ezekiel. Caſt your eyes therefore to the Throne of God, when you addreſs your ſelf to Prayer, that Love and Zeal may be ſtruck out of the fire of the Eye. I do not preſs it as inſeparable Ceremony, for the humble Publican did well, when he thought ſo abjectly of himſelf, that he durſt not lift up his eyes to heaven, ſays St. Chryſoſtom like an Orator, leſt he ſhould find the Catalogue of his ſins written in the Firmament to accuſe him. Yet a perpetual affectation of winking, or covering the face in Prayer ſeems not to me ſo laudable; for why ſhould we debar our ſelves to praiſe God with our moſt heavenly ſenſe?
Next of all it carries us along with it to know what end Chriſt had in working this Miracle. The root of all was above, and he work'd downward, he ſet his Fathers glory before his eyes, and he directed this, and all his actions to the propagation of it. To feed ſuch a ſcattered Rout ſo liberally, ſo unexpectedly, you may be ſure it would ſpread his renown far and wide, they would cry him up for a bountiful Lord in all places. This was the faſhion of the riſing men in Rome, about the time that Chriſt lived, to fill the People with congiaries, and Feaſts, and win their applauſe by cramming their belly: But our Saviours conceit was above this earth, he had none but coeleſtial intentions. And therefore when the People out of admiration would have proſecuted it to a moſt honourable iſſue, and have made him a King, he ſhifted away into a Mountain, that he might not be found, at the fifteenth verſe of this Chapter. He neither began this work for temporal glory, nor would let it end in temporal glory, for he looked up to heaven. Whether it be in ſuſtaining the poor, or in any other Chriſtian work that flows from charity, do it that ye may have honour of God, and beware of the leaven of Ambition, that you have no flat ſiniſter thoughts in it, or humane policies. Popularity is like a thief in a Candle, it makes it blaze much, but it quickly waſtes it. He that doth good, and looks up ſtedfaſtly to heaven makes God his Debtor: he that looks aſquint to the praiſe of men ſhall be paid with ignominy.
You know now out of what Principles Chriſt did this, you are ſure for what end he did it. From both we have this Leſſon, Let our eyes look unto the eyes of our Maſter. When he looks upward, let not us look downward, but let us mind heavenly things. The frame of our bodies heaves us thither, Erectos ad ſidera tollere vultus, it bids us look to God; and that way ſhould our ſoul turn, it came from thence, and thither it ſhould draw again. The compoſition of Nature therefore would not have us to be Moales rooting into the earth, but grace goes further, and would have us to be Eagles flying above the Clouds. Aquila nidum ſibi in arduis conſtruit; Job xxxix. 27. The Eagle builds his neſt on high. It is the Emblem of a Chriſtian, whoſe Spirit is ſo tranſported with the meditation of a better life, that he walks as it were among the Stars. The ſoul is not where it lives, but where it loves. Therefore St. Paul ſaid, that his whole Negotiation was foreign, a converſation which was in heaven. Here is hunger and thirſt, there is indeficient ſatiety: Here are Envyings and Seditions, there are ſweet Hymns and Halelujah's: Here are Worms and Corruption, there are Angels and Immortality. And what a joyous thing is it to have a pledge of this happineſs by looking towards it before the time be come about that we ſhould poſſeſs it? Moſt willingly therefore will I ſend up mine eyes as Harbingers before me, to make room for the whole man, both ſoul and body. Laertius ſays of Empedocles, that he anſwered one that asked him what was the end of his life, Ʋt coelum aſpiciam, to view the heavens. What could be the meaning of this Philoſopher? To pore upon it like a Star-gazer? I cannot but imagine more acuteneſs in him, that he diſcerned the felicity of man was laid up in thoſe ſupernal places. God is every where; We circumſcribe him not in heaven when we look up thither. It is not the Throne of his Preſence, but of his Glory: But becauſe we ſhould have narrow and groſs cogitations, if we ſought him only in theſe fading things: Therefore for our Hope ſake, for our Conſolation ſake, eſpecially for the elevation of our mind, we turn our eyes towards him in that place where there is no mixture of mutability. Exalt your Spirit, that you live as fellow Citizens with the Saints, and of the houſhold of God, Eph. ii. 19. Aſcend up on high as belonging to that Church, which hath the Moon under her feet, Rev. xii. 1. Fix your neſt in the top of the Rocks with the Eagle; if you make your neſt on the ground, the foot of man and beaſt will tread on it. If you contrive it within the reach of the arm it is eaſily plucked down: If within the boughs of a large tree it will be pelted. Build high enough, as the Eagle doth, and then you are ſafe from wracks and injuries. In all the whirle and revolutions of fortune this is our magnetical reduction, look up to heaven.
And give thanks together, as it follows to be handled. From hence we have all that belongs to the being, and to the well-being of Nature. Whatſoever we want, whatſoever we dread and fear it comes from above. Froſt and Snow, Rain and fruitful ſeaſons; food for the body, grace for the ſoul, heaven ſupplies us with all theſe, with more than we can ask or think. How properly therefore doth this holy Office as it were take up the train of the former, and come after it? Firſt, he looked up to heaven, and then foreign. he gave thanks. In one of us I confeſs they piece well together, in the perſon of a mortal man that lives by penſion and allowance from the Lord, in the perſon of David, as it is Pſal. viii. When I conſider the heavens, &c. What is man that thou art mindful of him? Or the Son of man that thou viſiteſt him? But it is a ſtrange word in the mouth of Chriſt. He give thanks? Who hath obliged him by any favour? Or to whoſe benignity is he beholding? All his works praiſe him, and his Saints give thanks unto him: but he is engaged to none, there muſt be one firſt cauſe that communicates it ſelf to all things, and receives of nothing, and that is God of God, very God of very God, the King of glory, Jeſus Chriſt. To take off this Objection with reaſon, firſt, Beneficium accepit in humanâ naturâ; He took the form of a ſervant upon him, and in that exinanition he was capable of a benefit to be done unto him. Therefore he thank'd his Father that he would bring that to paſs by his Omnipotency, which he was purpoſed to effect by his Humane Nature. Nay, he did not divide himſelf from his Father in this giving of thanks: But the Son of Mary, that was fleſh of our fleſh, gave thanks unto himſelf, as he was God Eternal. It is ſo through an ineffable Diſpenſation. An Eternal Decree was ratified that Chriſt being made man ſhould be glorified in working this Miracle, for which Decree he gives thanks unto the Godhead, for ſo it was decreed that Thankſgiving ſhould precede before the Decree was executed. And yet note it further, becauſe the fulneſs of the Godhead dwelt in the Manhood bodily, Chriſt did not go about his work precario, he did not pray that power might be given him to multiply the five Loaves into five thouſand portions; that was not to be craved now which was inherent in him from the beginning, but being certain to effect that which he undertook, he gave thanks before the effect was produced.
Secondly, Beneficium accepit in membris. It was a gracious Donative which was now about to be beſtowed upon the People that were gathered together, and out of a fellow-feeling to thoſe that were his own, our Saviour gave thanks for the kindneſs ſhewn to his Members. And well I may ſay he made this grateful acknowledgment to his Father for their ſakes that pertained to his body: for there is not that tender-hearted man that comforts a poor Chriſtian in his neceſſities but he will ſay as much to him;Mat. 25.40. In as much as ye have done it to one of the leaſt of my brethren, ye have done it unto me. The Prophet David hath ſpoken of his love after the ſame manner, whereby he united himſelf unto us, Pſal. lxviii. 18. Thou haſt led captivity captive; Dona accepiſti in hominibus, ſo the Vulgar Latine; and it is ſo verbatim in the Original, thou haſt received gifts in men. He gives all, and he takes all; for he takes that to himſelf which is diſtributed unto all. As it was the foundation of the Spartan Commonwealth, Ne ſcirent privatim vivere; To live rather for the advancement of the publick than of the private Weale: So it is a corner ſtone of Chriſtian Brotherhood, Ne ſcirent homines privatim gratias agere; Not to pinch up their gratitude into that narrowneſs, as to bleſs the name of God for no mercies but ſuch as are conferred upon themſelves. Quomodo idiota dicet amen? Let me apply that of St. Paul in a Parody, he that is all for himſelf is that Idiot, that when publick Thankſgiving is made knows not how to ſay Amen. But as Chriſt gave thanks for the Members, ſo muſt the Members one for another: For in the Union of Faith, and in the Bond of Charity all bleſſings diffuſed far and wide upon our brethren are our proper benefits.
Thirdly, All Writers that handle my Text ſtrike upon this Key, that we are taught from hence to make ſome holy Preface, to ſay Grace, as we call it, before we feed our body. When we ſit down to meat, Quaſi ad beneficentiae Dei concionem accedimus; we are preſented as it were with a Sermon of Gods benignity, not in word, but in deed, and therefore it is Decorum that we ſhould begin with a Prayer. So did the Jews yery anciently, the young Maidens, whom Saul met told him ſo much, that the People would not eat till Samuel came, becauſe he doth bleſs the Sacrifice, and afterward they that be bidden eat. 1 Sam. 9.13.We Chriſtians have ſufficient from St. Paul to make us diligent obſervers of this Ceremony. Says he, Every Creature of God is good, and nothing to be refuſed, if it be received with thankſgiving, for it is ſanctified by the Word of God, and Prayer, 1 Tim. iv. 4, 5. It is not ſufficient, ſays Theodoret upon it, that the Creature of God is good, but it muſt be ſanctified alſo before we eat it. That which was good by nature the name of God invoked upon it makes it wholſom and holy. Either our body may fall into ſome diſtemper, or our ſoul into ſome fearful ſin, unleſs we begin and end our refection in the name of the Lord. But the Apoſtle chargeth us ex abundanti, that the Word of God and Prayer be conjoyned to it, that is, ſays Vatablus, to attend to the reading of ſacred Scripture beſide the ordinary Benediction. So it is in uſe to this day with them that lead a Regular and a Scholaſtical ſtrictneſs: and was not omitted of the very Heathen, that had a grain of Philoſophy in their diſpoſition; So Cornelius Nepos commends Pomponius Atticus, Nunquam ſine aliquâ lectione apud eum coenatum eſt; He never ſupped but ſomewhat was read out of a learned Author before him. His mind did ruminate upon Knowledge, while his teeth did chew his bread, leſt like an horſe his head ſhould be only in the Manger. And thoſe natural men began from Religion whenſoever they feaſted, for before they taſted any thing they did offer or ſequeſter a firſt fruits to their Gods, Apol. c. 39.as Plutarch ſays in his Sympoſiacks. But as for Chriſtians, though it were no Feaſt, though their Fare were moſt courſe and ſlender, yet ſays Tertullian, Non prius diſcumbitur quàm oratio ad Deum praeguſtetur, aequè oratio convivium dirimit. And Gregory tells us, (it is in his Dialogues indeed) that a man that eat but a few herbs, and bleſt not God before the eating, was poſſeſſed with a Devil. I will not ſay upon ſo poor a Repaſt, but where there is a full Table, I will ſay it with Origen, Lib. 3. in Job 2.that there is a kind of bewitching in meats and drinks, a kind of luxurious devil that dances in the Diſh: Which made holy Job offer Sacrifice for his Sons and Daughters, when they had ſpent ſome days in liberal entertainments. For though I may charitably ſuppoſe that the Children of ſo Venerable a man were educated in Sobriety, yet it is an hard thing to be confined within an unblameable temperance.Lib. 10. c. 13 Quis eſt qui non aliquantulùm rapitur extrametas neceſſitatis? Says St. Auſtin in his Confeſſions, and yet a man of admirable abſtinence. Who is it that doth not pamper himſelf with more than that which is barely neceſſary? And therefore all men had need to protect themſelves with Prayer againſt exceſs and ſuperfluity. If Chriſt thought it meet when five thouſand were to be fed with five Loaves and two Fiſhes, what need have we to be munitioned againſt Luxury? Where Quails and Manna are but homely fare in reſpect of our condited delicates; Seria, ludicra, Prudentius.verba, jocos trina ſuperna regat pietas, ſays a ſacred Poet. You may be ſerious, you may be frolick at Table, and mirth is more beſeeming than ſadneſs at that ſeaſon, yet begin all in the name of God, that ſeriouſneſs may not turn into melancholy, nor mirth into ſcurrility. Fie on their corrupt ears, that love to be tickled with laſcivious Ballads while they are pampering their belly. Penelopes Suitors were great Gluttons, and Minſtrils they had meal by meal, but blind Homer ſays any new Song would pleaſe them, foreign, yet theſe were nebulones Alcinoique. Now a days it muſt be obſcene, or it is nothing. O theſe that abuſe both the ſuſtenance of the Body, and the ſweet delight of the Spirit, they are neither worthy of Meat nor Muſick, but are reſerved for howling and gnaſhing of teeth.
Now I ſhall come to an end for this time. For I have done with that word of ſacred and ghoſtly preparation which St. John uſeth, foreign, he gave thanks, the other Evangeliſts uſe the term foreign, be bleſſed. That you may learn that to bleſs and to give thanks are words convertible, ſays St. Cyril, that ſignifie the ſame thing, he makes no more of it. And it is true that at ſome times they are Synonyma, as 1 Cor. xiv. 16. When thou ſhalt bleſs with the Spirit, how ſhall he that ſupplies the place of the unlearned ſay Amen at the giving of thanks? There they muſt be the ſame, but here they muſt be divers, for Chriſt gave thanks unto his Father, but foreign, ſays St. Luke, he bleſſed the bread. To give thanks was the Piety of his Humane Nature, but this bleſſing came from the vertue of his Divine Nature. He did infuſe a new miraculous quality into the Loaves, and imparted a ſeminal power unto them of increaſe and multiplication. I know not what ailes ſome Interpreters, I think they are afraid of Magick, that they do ſo avoid this word, and turn it from the right ſignification when our Saviour is ſaid to bleſs any outward matter that was before him. But ſaving their Criticiſms, wherein they are moſt laboriouſly impertinent to confound it with Prayer and giving of thanks, I find a threefold bleſſing of the Creature in the Goſpel, Communis, Miraculoſa, Sacramentalis. Firſt, at a common Supper, (for ſo I conceive it) Luk. xxiv. 30. Our Saviour bleſſed bread. Not as if there were any impurity in the Creature, eſpecially there could be none to him. Deo artifici tam mundus eſt porcus quam agnus, In Pſal. 41.ſays St. Auſtin. But it teacheth us to invocate Gods goodneſs, that thoſe things which we uſe may be ſalutiferous unto us. And herein I cannot deride them, that have a Ceremony to bleſs their Honey and Eggs on Eaſter day, their Paſtures on St. Stephens day, their Wine on St. Johns day, their Orchards and Gardens on the Aſſumption, as they ſtile it, of the bleſſed Virgin. There is no vanity in theſe common Benedictions. Secondly, There is a bleſſing of the Creature with a mighty hand when a Miracle is wrought. So theſe Barly Loaves were bleſſed, exalted to an enlargement above their nature, and this is to be adored, and not to be imitated. If you would have it inquired into, whether this bleſſing was executed with any outward Ceremony, I have no reſolute anſwer for it: Whether Chriſt did uſe ſome ſet form of Prayers or words, or uſed the impoſition of his hands, or the geſture of his body in ſome remarkable Figure I cannot tell. One of theſe are not unlikely, becauſe the Paſſengers that went to Emaus knew him by his bleſſing and breaking of bread. It may be they had been at the ſpending of theſe five Loaves in the Wilderneſs, and knew the form of his cuſtomary Benediction. Cajetan puts it off with a trifling conjecture, that he was uſed to break bread with that evenneſs, as if it had been cut with a Knife, and that diſcovered him. It is more likely, I take it, that he was known by a decent and outward Ceremony of Benediction. Laſtly, There is a Sacrament al Benediction of the outward Elements: So the water of Baptiſm is ſanctified to be the Pool of Regeneration. So our Saviour did not only give thanks, but he bleſſed and conſecrated both the Bread and the Cup which he divided among his Diſciples. No doubt in the beginning of the Supper, before they fed of the Lamb, he had bleſſed the Table. That he did as the Son of man: But afterward he began an eximious and ſingular Benediction for a new work as the Son of God, he exalted them thereby to be the lively Sacrament of his body and bloud, Et non ſunt quod natura formavit, ſed quod benedictio conſecravit, ſays St. Ambroſe; They are no more that which Nature hath made them, but that for which then Chriſt, and ſince we in our Prieſtly Benediction do conſecrate them. The hand of Jeſus is with us in our work, and the bleſſing, &c.