A Century of Sermons, Sermon 2
THE SECOND SERMON UPON
JOHN vi. 11.
He diſtributed to the Diſciples, and the Diſciples to them that were ſet down, and likewiſe of the fiſhes as much as they would.
THis is the ſecond time; I take leave to remember you of it, that I have propounded this Text before you. To treat upon a Text of multiplying and increaſe, it may be it hath ſome influence upon the words of the ſpeaker. Or if not ſo, yet it being a branch of a famous Story out of which our Church hath compiled three ſeveral Goſpels (obſerve your Common-prayer Book, and you will find no leſs) I ſay that which hath ſupplied us with three Goſpels, may eaſily afford us occaſion of two Sermons. It is ſo circumſtanced with myſteries, that as twelve Baskets did no more than contein that which was left of five loavs and two fiſhes, ſo when I have ſpoken once and again upon this Theme, the remainder which I muſt omit, will be manifold more than I ſhall be able to deliver. It came to paſs at ſuch an opportunity, as in reaſon you may be confirmed that our Saviour meditated ſome great matter: for ſetting all occurences in right order, John the Baptiſt was newly beheaded, and his bloud yet warm, Matth. xiv. It was as the Devil would have it, the burning Light was put out, the Forerunner cut off, the mouth of the great Witneſs was ſtopt, he that divulged Chriſts glory over all Judea. Now his fame will be leſs bruited abroad than it was before: not a whit; for immediately as it were on purpoſe to ſupply the place of that mighty Prophet, Chriſt amazeth the people with this Table that he ſpread in the Wilderneſs; the rumour of it filled Jeruſalem and all Judea: ſo that Satan might ſay with Herod, this is John the Baptiſt that is riſen from the dead.
And it hapned to the greater glory of the Son of God, that all parties were never ſo generally pleaſed with any wonder that he did. In this Goſpel of St. John he healed a man that had been infirm eight and thirty years: It liked them not,Ch. 5. becauſe it was done on the Sabbath day. He told the Phariſees their ſecret ſins, they told him he was a Samaritan and had a Devil. Ch 8.He gave eyes to one that was born blind: but who durſt confeſs it? for he that did was ſure to be excommunicated. He raiſed Lazarus to life after he had been dead four days.Ch. 9. This made the High-Prieſts broil with anger, that they concluded in their Council it was expedient to put him to death. OnelyOnly this Miracle was taken with the right hand,Ch. 11. and for ought appears, eſcaped all malignancy and ſiniſter interpretation. If it ſped ſo well with them, that obſerved no more from it, but that they did eat and were filled. (I ſpeak it upon good authority, the Lord rebukes them for it in this Chapter, ver. 27. That they laboured for the meat that periſhed, and not for meat that endured to everlaſting life.) If theſe had ſuch liking to it, how much more conſiderable is it to us, who may collect the higheſt myſteries of Religion out of theſe lowly figures. Firſt you may diſcern in this the communicableneſs of charity, which paſſeth the good things of fortune from hand to hand to thoſe that need, as theſe barley loaves were derived from the Fountain to the River, and from the River to the ſmaller Brooks. Secondly you may ſee no leſs than Chriſt and his Church knit together by fit junctures and ſinews, his influence moves in his Apoſtles, the Apoſtles diſpenſe his gifts unto the people, which is the harmony that keeps all in tune in the houſe of God. Nay thirdly here is the very Sacrament of the Sacrament: As the bread in this Miracle was bleſſed from Chriſts lips, and drew vertue from thence above its nature; ſo in the Lords Supper the Word infuſeth it ſelf into the Element, and it becomes a Sacrament. Theſe things without peradventure the Jews did not wot of, but we have light enough to diſcry them from this Story, He diſtributed to the Diſciples, &c. I am conſtant to that partition of the whole verſe which I delivered heretofore, a preparation to a Miracle, and the Miracle it ſelf. The preparation as I noted I diſpatched it, was bodily and ghoſtly, bodily in aſſumpſit, Jeſus took the loaves; ghoſtly in gratias egit, or benedixit, he gave thanks. The Miracle conſiſts plainly of theſe three Members. Here is the diſtribution, which is Chriſts act, He diſtributed to the Diſciples. 2. The ſubdiſtribution, that was the Diſciples Office, They diſtributed to them that were ſet down. 3. Here is the reception, that did belong to the People, They did all eat and were filled, they had as much as they would. Diſtinctly upon theſe three in their order.
There is but one giver in the Text, the reſt that are mentioned are all borrowers; to him therefore as to the Patron of the Miracle give we the precedency in this Narration, He diſtributed. That Pronoun and Verb together make a rich conjunction, and yield ſuch an ample Revenue as the whole earth cannot receive: For all the wealth of this World, and our Portion of glory in the Text is lodged in the room of theſe few ſyllables, He diſtributed. But to lay hold of it with the right hand, and as it belongs to the matter which is before me, I conſider it as it conducts us to the two regent Attributes of the Divine nature, Power and goodneſs, or in terms as eaſie to be remembred, as a Miracle, or as a Benefit. Firſt as a Miracle: If the Son of God had communicated all that was before him, and no more, as far as it would reach, the Company that was with him had barely ſeen his courteſie; but ſince it pleaſed him to increaſe the loaves more than a thouſand fold above their natural quantity, it was an argument of his Majeſty and Omnipotency. Mighty things are thoſe which thou haſt done O Lord, and who is like unto thee? What a memorable Feaſt was here ſet forth out of an handful of meat? Was ever hunger conquered with ſuch ſmall proviſion? Were ever five thouſand perſons tabled at ſo cheap a rate? nothing was made ready, and yet nothing wanted, no Ovens were heated, yet they had their fill of bread without ſcarcity; no nets were caſt to drag the Seas, yet fiſh abounded with them to their utmoſt ſatiety. In brief, a Child did keep and carry all the food that was among them, and yet here was an open Houſe for all comers.
Julian that great Apoſtate ſtudied Magick, and all ſecret unlawful Arts under that great Sorcerer Jamblichus the Philoſopher. His deſires were to make the Scriptures, and in them the Miracles of our Saviour ſuſpected or deſpicable. Well, when he and his infernal Partners had tried all their cunning, what could they produce correſpondent to this unqueſtionable increaſe of five loaves and two fiſhes? why it was too manifeſt to be impeached, and too great to be imitated. Caſt ſeeds of corn into the ground, and we look for an augmentation, but with many conditions, and after much leiſure. Firſt the boſom of the earth, after it is well manured, muſt take it, the dews and rain muſt liquor it, the Sun muſt cheriſh it, the ſeaſons of the Spring and Harveſt muſt give it blade and mature it: but Chriſt had all theſe in the palm of his hand eminenter, he took a fragment of a barly loaf into his hand, and to teach his Church that his graſp had in it the fecundity of the earth, the moiſture of the ſhowers, the influence of the Sun, the comprehenſion of all times and ſeaſons, and the excellency of all power, as he broke it, it enlarged it ſelf far beyond thoſe goodly ears of Wheat which Pharaoh ſaw in his Dream, and every crum became an handful,Homil. 24. in Joh. quinque panes erant quinque ſemina, non terrae mandata ſed ab illo qui terram fecit multiplicata, ſays St. Auſtin; the five loaves were after the manner of five ſeeds of corn, not fructifying in the earth, but multiplying in his hand that made the earth. But becauſe all kind of pulſe and grane, yea though it were Manna, it ſelf that came from Heaven, is of that condition, that it muſt run through much art before it be made bread: but that which Chriſt brake and gave to his Diſciples was bread in the firſt exiſtence and production: therefore St. Hilary had rather compare the loaves that ſwelled thus by Chriſts bleſſing to a River, whoſe fountain ſupplies one wave to run after another with an indifferent ſucceſſion, and whatſoever the Cattle drink riſeth again out of the Spring, and the channel is always filled: ſo the loaves received no diminution by the portions which were broken off, ſed quicquid aufertur uſurario quodam meatu reparatur; nay the principal was not only repaired, but it was requited with intereſt.
Having ſtood at gaze a while to behold that which was done, ſhall we walk round about it as it were, to obſerve, if we can, after what manner it was done: he that takes upon him to ſearch into the modus, how a Miracle was effected, muſt beware of two rocks in his way, that he do not diſtruſt and ſay in his mind how is it poſſible to be? and that he do not circumſcribe the Divine power and ſay, neceſſarily thus it muſt be. Steering my ſelf by theſe adviſoes, I ſay, firſt, Chriſt could amplify that little portion of bread into thoſe great exceedings, by creating ſome new ſubſtance, to eek out that which was in his hand before, qui ſine ſeminibus operatur ſemina, he ſpake the word, and the firſt ſeeds that ever grew came out of nothing: nothing is not removed at ſuch vaſt diſtance from his power, but that it may be made ſomething, becauſe he is infinite in doing all things. Secondly, He that turned water into wine, with the ſame vertue could turn the adjacent air into the ſubſtance of Bread and Fiſh. Which ſudden alteration in a thin and a fluid body unprepared to take ſuch an impreſſion, was an action proper to God, and no leſs tranſcendent than the principal Creation. Thirdly, Though growth be the affection only of a living thing, yet he could make every fragment of thoſe victuals to grow in an inſtant of time, as the dry ſtick in Aarons hand did ſhoot out Leaves and Almonds. Fourthly, If he pleaſed it was not difficult to him, but that he could diſtend and widen that ſmall matter into a far broader ſubſtance; as when a little water is rarified, and boiles over a Cauldron when it is vehemently heated, or as the Rib which was taken out of Adams ſide was extended to make a Woman, which ſurpaſſed it ſelf an hundred fold in magnitude. Finally, I may miſs in all theſe, for the ways of the Lord are paſt finding out, and ſome other means may be uſed, upon which the eye of Philoſophy did never open. You may as ſoon tell the number of the Stars, as reckon in what divers faſhions ſuch an unwonted augmentation ſhould come to paſs; and my Text is read in ſome old Copies very conſonant hereunto, that our Saviour diſtributed of both ſpecies, Bread and Fiſh, not quantum volebant, as much as the five thouſand deſired, but quantum volebat, as much as he would. Whatſoever his will affects his ſtrength effects, or elſe there were not only impotency, but contriſtation in the Divine Nature; but his goodneſs is not bounded by our imperfect deſires, nor his truth by our weak underſtanding. In which title the Apoſtle had reaſon to glorifie him, Eph. iii. 20. Ʋnto him that is able to do exceeding abundantly above all that we ask or think, unto him be glory throughout all ages world without end.
The report which Pliny makes of the Lioneſs, that ſhe whelps but once in all her life perhaps is miſtaken, yet the principle toward which he lookt in that report is a good one, that great births and great effects fall out but ſeldom. Chriſt did not make many ſuch diſtributions as this was, and yet it was not like Plinies Lioneſs, once more he brought forth the like. Firſt, He ſhewed what ſtrange things his Divinity could command among the Jews (for firſt he was ſent to them.) Soon after, and in the very next Chapter, after the order of St. Matthew, he fed four thouſand with ſeven Loaves and a few Fiſhes near to Decapolis among thoſe of Tyre and Sidon, and they were Gentiles. If Miracles would prove infallible means to convert ſinners (commonly we think ſo, but it is our ignorance) if they were natural nouriſhment to beget ſound and wholſom Faith, they had ſeen them oftner. But to lay it open to you that this Miracle, upon which I preach, did not take with them as it deſerved; the very ſame perſons that had eat of his Banquet expoſtulate with Chriſt in the thirtieth verſe of this Chapter, What ſign ſheweſt thou that we may ſee and believe thee? What doſt thou work? See what it is come to. That which was done but the other day was forgotten; and a Sign they ask for, as if they had never ſeen any before. Nay, before the end of this Chapter, Ver. 66. Many of theſe whom he had engaged unto him by his miraculous benefits they dropt off like withered Leaves, from that time many of his Diſciples went back, and walked no more with him. No better came of his great work done upon the Loaves and Fiſhes; no better came of Manna in the days of Moſes, which was every morning ſpread about their Tents. And yet we are perſwaded if God would ſhew ſuch tokens among us, it would make us ſuch earneſt, ſuch thankful Chriſtians that the kindneſs would not be loſt upon us. And doth that conceit hold you, that to ſee five thouſand fed with a few fragments would do your Faith and Conſcience ſuch a pleaſure? Why then I tell you, you ſee a greater Argument of Gods infinite power every day in the year. Millions of People being in the world, as many as there be drops in the Sea, yet all theſe have their daily bread, and the celeſtial benignity is never exhauſted. This is cuſtomary indeed, but much more than the other, Et inſolita ſtupendo vident quibus quotidiana viluerunt; Leſſer things are admired which happen rarely, the greater works of God, becauſe they are frequent are heeded careleſly. Say not now but ye ſee cauſe enough why Chriſt did actuate this Miracle of the loaves no oftner than twice, he would not ſtretch his Creatures beyond their natural ſize to pleaſe their idle curioſity. And yet I will tell you of a miraculous multiplication, but I do not wiſh you to believe, that is done toties quoties as they think fit that have the Relique in their cuſtody. It is the Croſs on which our Saviour was crucified, (you muſt not queſtion the Story but that Helen found it in an heap of rubbiſh at Jeruſalem) many did deſire Chips of it out of their devotion, and though innumerous ſlices of it were cut away, yet it kept its juſt magnitude, and never varied. The thing was divulged by ſome, but none of the famous Doctors, Vel duo vel nemo.one thouſand three hundred years ago. One of them that is ſaid to write extemporary Catechiſms when he was a young man, compares the Croſs which waſted not for all the ſhivers that were borrowed from it to theſe Loaves and Fiſhes. Another ſays out of his credulous good meaning, that it got this ſolidity becauſe the bloud of him was ſpilt upon it who ſaw no corruption. And to this hour, ſay ſuch as get their living by this craft, this holy wood is not conſumed, though it be abundantly imparted. Is this credible that Chriſt did diſpenſe this power unto any to work a Miracle when they would, as if there were an Office erected to do ſigns and wonders? Qui Bavtum non odit, he that hath ſo ſtrong a ſtomach to diſgeſt this, let him ſwallow ſuch an other; that out of three or four nails that pierced our Saviours hands and feet, the Friers can direct you to Churches and Religious Houſes where an hundred inſtead of four are expoſed to adoration. What though the Beam of the Croſs did not diminiſh for the portions cut away, yet which way did the Nails increaſe? Did one Nail ſpawn another as big as it ſelf? None is ſo frontleſs to defend it. But to cut off further proceſs upon the matter: It is beſt to bind the Legend how the Croſs and the Nails have multiplied into volumes, and believe them together. But the ſure way is not to parallel the glorious works of our Maſter with ſuch Apocryphal fictions. There is a great difference between Juggling and Miracles.
Hitherto touching the Act of his power in producing this admired work, go onward to the next Point, and we ſhall encounter his goodneſs. Our Saviour did not uſe to do tricks to ſhew his skill, but that ſome might be the better for him, therefore his power was joyned with Beneficence, Ʋt poteſtas non terreat, ſed amorem excitet, ſays St. Auſtin; That he might not aſtoniſh them with his greatneſs, but endear them with his liberality. Leaf gold is drawn out a great way, and then it is fit for nothing but Oſtentation: So the multiplying of the Loaves and Fiſhes had ſerved barely for the pomp of the eye, but that the wonderful encreaſe thereof concluded in a benefit. And firſt I note, though the love of Chriſt to mankind was exceſſive, ſtrong unto death, yet going in the Tract of reaſon, they had little cauſe to look for this at his hands. Alas, he had no home to entertain them, no Revenues wherewith to feaſt them, no Olive yards or Vineyards to beſtow upon them.2 Cor. 8.9. Could five thouſand look for a Supper of his beſtowing? For our ſakes he became poor, that we through his poverty might become rich, that is, ſays Nazianzen, he put on the poverty of my wretched fleſh, that I might gain the riches of his glorious Divinity. They that followed him had not their wages in Meats and Drinks, in Silver and Gold, but in Sanctity, and Juſtification, in peace of Conſcience, and in the earneſt of the Spirit to be heirs of Salvation. And he whoſe Profeſſion it was to open the Treaſures of Heaven to his Diſciples, and to poſſeſs naught of Earth, no not ſo much as to ſet his foot upon, doth he ſtrain himſelf to give entertainment to ſo many in the Wilderneſs? What was this, but to yield as it were to the time, to be beneficial to the Jews in a temporal way, that by all means he might win their love. He had fed their Spirit with the Word of life, and ſatiated them, one would think, with the promiſe of eternal Joy and Immortality, if they believed in his name; but he knoweth whereof we are made, he conſidereth the Worm in our corruptible appetite which is always craving. He remembred that a little in hand goes a great way with them that cannot abide to have all their ſtate in reverſion, therefore he diſtributed unto the neceſſity of their body, though his Errand for which he came into the world was to be the Saver of Souls, as you would ſay, he ſtept a little out of his own way to bring them into the right way. I cannot but revolve it in my fancy that the Jews were more tranſported with this curteſie of our Saviours than with all that had preceded. Hereupon they cry out, This is the Meſſias, this is he that ſhould come into the world, Let us take him up and make him a King. How ignorantly and unequally doth fleſh and bloud ſet a price upon the works of God? I durſt almoſt ſay, that this was one of the leaſt good turns that ever he did them. When a Miracle came off graciouſly indeed, it had ſuch a tang at the end of it, as Son thy ſins be forgiven thee, or This day is Salvation come to thine houſe. This had no ſuch heavenly adjunct, but was a frank Feaſt among a promiſcuous company, as his rain falls upon the juſt and unjuſt. Well, though the grudgings of this diſeaſe are become natural to us all, to like the heavenly offices of the Goſpel the better if Chriſt befriend us a little with theſe corruptible things, yet carnal Companions are moſt odious to apprice things momentary before coeleſtial. How much better doth Solomon diſtinguiſh? Length of days, meaning endleſs days, are in his right hand, and in his left hand riches and honour. Wherefore David deſcribes evil affected men, that value earth before heaven, that their right hand is a right hand of iniquity, becauſe they graſp tranſitory things in their right hand, fixing their chiefeſt complacency in them, which are favours of much later digreſs, and to be received in the left. And the ſame Metaphor is proſecuted in another ſacred Song, Cant. ii. 6. His left hand is under my head, and his right hand doth embrace me. Siniſtra capiti non praeponitur, ſed ſupponitur, ſays Bernard. The left hand which beſtows Loaves and Fiſhes muſt be under our head, not above it, as if it were the top of our deſires: but the right hand ſhould compaſs us about at the very heart. To this Point but a word more. Chriſt produced this Amplitude of ſuſtenance even out of his penury, when he had nothing, and poſſeſſed nothing. Quid facturae ſunt ejus divitiae cujus paupertas nos divites fecit? ſays St. Auſtin. What great thing will he confer upon us out of the riches of his glory, who made ſuch generons welcom to ſo many thouſands with his poverty?
May this ſuffice to unfold our Lords goodneſs in this diſtribution with reſpect to himſelf, and his own humiliation. Lay the preſent condition of the people in another balance, to whom he opened his hand of liberality, and you ſhall find him that faithful Steward, that gives the portion of meat in due ſeaſon to the Family, Luk. xii. The people were many, thouſands of men, beſide women and children. Theſe had given diligent attention to Chriſts Doctrine from morning to night. It was in the Spring time, much about the Paſſeover, when the body is moſt luſty, and the appetite moſt ſharp, and yet in all that ſpace none of theſe, no not ſo much as they or the weaker Sex, and the tenderer Age, had taken any refection. As the Poet made a fancy of it, that while Orpheus touch'd his Lute the Deer liſtened, and had no leiſure to drink or graze, Neque amnem libavit quadrupes, nec graminis attig it herbam. So the throng that preſſed about Jeſus hung at his lips, and hungerd ſo much for grace, that they forgat the refreſhing of nature. The Diſciples being not ill adviſed that faintneſs and infirmity muſt enſue upon it, out of inſtancy and paſſion command their Lord, ſend the multitude away, and their Allegations indeed are pitiful, this is a deſart place, it affords nothing, theſe good men and women are unfurniſhed, and have brought nothing to eat. Diſmiſs them to ſeek their Supper in the adjacent Villages, there is no other way, and ten to one ſuch poor Hoſteries had nothing in ſtore to entertain them. With their leave, this was counſel, but no charity. If a brother be deſtitute of food, and one of you ſay be filled, notwithſtanding ye give them not thoſe things which are needful to the body, what doth it profit? Jam. ii. 16. Yet to purge the Diſciples from ſuch luke-warm love, I profeſs in their behalf,Ipſa ſi cupiat ſalus. they did to their utmoſt what they were able. All the commiſeration on earth, ſet God aſide, could not juſt at the nick afford what they wanted; the diſtreſs was ſuch, that it did as it were make an out-cry to all the world, Is there any one that can relieve you? I may ſay it truly without lightneſs, this was Chriſts qu to come in, and no opportunity like it, it is his manner to be moſt propitious in an extreme plunge, foreign, ſays Philo, this is proper to God to be ſtrong in weakneſs, to abound in ſcarcity, and to be moſt comfortable in a deſperate neceſſity.
If things feaſible or facile were only brought to paſs, Infidels would ſay, Who could not do this? Therefore God doth reſerve his power and his reſcue for hopeleſs miſeries. And David calls it articulately the time wherein he may be found, Pſal. xxxii. 7. As he called out to Abraham to ſtay his hand in the lateſt minim of the moment, when there was not an hairs breadth between Iſaac and death. As the Iſraelites were diſappointed of Manna till they were weary of their life, and made that diſmal moan, Would to God we had died in Egypt. And as Elias had no anſwer from heaven, nor Ravens to feed him, till he was at the pitch of diſcontent, It is enough Lord, take away my life, for I am not better than my Fathers. When theſe immediate natural cauſes, which work ſtrongeſt upon our ſenſes, when theſe fail, and can caſt no influence of ſuccour upon our afflictions, then God acts his part alone, and arreſts our Faith, and challengeth it to give thanks to nothing but to his Omnipotency. So he preached to Gideon, The people that are with thee are too many for me to give the Midianites into their hands, leſt Iſrael vaunt themſelves againſt me, ſaying, Mine own hand hath ſaved me, Judg. vii. 2. Let them be reduced to three hundred, and their paucity will confeſs that it is the Sword of the Lord that got the victory. But nothing more proper to illuſtrate this, than my Theme in hand. Chriſt could have led this people forth far from a Deſart, into a wealthy place where the fields were laden with fruits. This is his uſual way, as he made man of the duſt of the earth, ſo to feed him with the fruits of the earth, that ſhe which was our Mother might be our Nurſe likewiſe. But ſo long as Nature is free and peremptory in this courſe, we ſacrifice to our own ſeed, and our own labour. Again, he could have ſtaid their appetite, and prevented all hunger and faintneſs though they had gone away empty from the Wilderneſs. I would not ſay it of this people, I know ſome that would have grown inſolent in ſuch a caſe, upon the merit of their faſting: But beſt of all that they wanted, and had not till Chriſt provided them a Table. For leſt we ſhould forget God, if we had not ſpecial uſe of him, he hath laid extremities upon us, ſuch as theſe, to make us remember him. And as his glory doth triumph in helping his Creatures at ſpecial need, ſo it captivates the Soul of man to very moderate contentation, and brings it low like a weaned child. When we wallow in abundance, and have all manner of ſtore at our command, we are ſo wanton in our choice that the beſt will not pleaſe us; but thruſt us into the Deſart, where we are begirt with hard neceſſity, then we grow ſupple, and indifferent to any thing if the Lord will help us. Our Saviour need not ſtudy to ſatisfie any mans licoriſh longing in this extremity of hunger, he found five barley Loaves to break among them, and he made them no better, he did not turn them into ſugar-plates, or Marchpane. Wherefore if any man find himſelf voluptuouſly tranſported, let him pray to God that his proſperity may go a little backward, like the Sun upon the Dial of Ahaz; let him wiſh that he were come to the exigence of ſome extremity, like the Prodigal, that he were faln from the honey-comb, to the husk which the Swine eat. The Syrian Paraphraſt intended this, I believe, in the Lords Prayer, when it framed our tongue to ſupplicate on this wiſe, Give us this day the bread of our neceſſity. Now this Point for an upſhot ſhall thus expire. Our ſoul is in the ſame plight as their bodies were, that had come a far journey, and continued with our Saviour, and had not one fragment of food to content their ſtomach. So our Soul is ſtreightned, and wants bleſſedneſs, it paſſionately longs to obtain it. This world is a barren Wilderneſs, there is nothing but graſs in the place, and that which fadeth like the flower of graſs. We are far from him, as this people was, and we ſeek a Country in the heavens. What are five Loaves and two Fiſhes, the poor pittances of Nature, to procure us felicity? Some ſay, ſend them to the next Village for ſuccour, to the interceſſion of Saints and Angels. No ſweet Saviour, but as the eyes of a ſervant look unto the hands of his Maſter, ſo our ſoul waits upon thee until thou have mercy upon us.
Nor did our Saviour diſtribute his Largeſs only to ſtop the gap of neceſſity. For had they been runnagates David doth award them to be unpitied, Let them continue in ſcarceneſs: but flagrante ptetate, when their hearts were ſet upon zeal, and their ears attentive by the ſpace of an whole day to hear the Doctrine of the Kingdom of Heaven, then this Miracle falls out as a reward of their Piety. For even as the foreign, or Feaſts of Charity were wont to be celebrated among the Chriſtians in the Primitive Church, immediately after the divine Myſteries had been ſolemnized: So when theſe Jews had lent their patience to a good Sermon, I am ſure (for never man ſpake like him, by his enemies confeſſion) the cloſe of it was, that they eat bread together joyfully with ſingleneſs of heart. And I do not amiſs to ſay, that this diligence to hear and learn, did attract his love to do this for them; for did they importune him by Prayer? Did any one, among ſo many, beſeech him to ſhew his power, and pity them? no, but they had done enough to open his bowels, though they held their peace: for firſt ſeek the Kingdom of Heaven, and the righteouſneſs thereof, and all theſe things ſhall be added unto you. Hallow his name, advance his Kingdom, and do his will, and that which follows comes in by courſe, you cannot fail of your daily bread. In this Aſſembly that ſanctified the whole day in the Deſart to wait on Chriſt, you may imagine there were ſundry of them that lived by their ſweat and labour from hand to mouth: Will not theſe be much damnified by their godlineſs? The night was come, they had earned nothing by their labour; they may go home and ſtarve: yea, nothing leſs: they that had committed themſelves to his providence like the fowls of the air, ſhall fair as well as the fowls of the air. For the Lions do lack and ſuffer hunger, but they that fear the Lord do want no good thing, Pſal. xxxiv. 10. The Apoſtles, not long before this accident in my Text, were ſent abroad without Scrip, without proviſion, without change of raiment. Lacked you any thing, ſays our Saviour? the Heathen could not ſay that the Chriſtians were the poorer for not working the ſeventh day: your Trade is increaſing while your ſhop is ſhut up on Holidays, if you ſerve the Lord. Godlineſs is profitable unto all things, having promiſe of the life that now is, and of that which is to come, 1 Tim. iv. 8. We had Brethren in diebus illis, in thoſe noble times, that came near to the Apoſtles, who durſt urge the Lord upon his word, in the face of Infidels, that the ſoul of the righteous ſhould not famiſh. In the year 176 Marcus Aurelius was ready to give battel to the Marcomans, but the day was ſo hot, and the drought ſo ſore, that his Army fainted, and could not ſtrike a ſtroke. The Chriſtians that ſerved under him, to ſhew the glory of their great Maſter Jeſus, the Son of God, joyned their Prayers together, and inſtantly obtained ſo much rain as refreſhed all the Roman Legions, and ſo much thunder as conſumed the Marcomans with fire and lightening. I make not the Doctors of the Church my Authors for it, but Dion Caſſius, an Heathen, confeſſeth the accident, and Xiphiline, another of the ſame, aſcribes it to the Chriſtians: and that Legion which conſiſted of Chriſtians was called from hence foreign, the thundring Legion, long after. The bleſſings of the Lord they are not viſcata beneficia, they do not hang in his fingers like birdlime, when his Children need them, but they drop like an Honeycomb, without ſtraining.
But men are ſo apt to object againſt this, as if they ſtretcht their wits to make God a liar: they will tell you that they have known and heard of righteous men that have been forſaken and deſtitute. Digito terebrare Salinum contentus perages, ſi cum Jove vivere tentas; Poverty ever was and will be the obloquy of honeſty: Neither is bread to the wiſe, nor riches to men of underſtanding, nor favour to men of skill, Eccleſ. ix. 11. Well the knot is ſoon untied, if you do not over-reckon with God, and extend his word to a greater proportion of temporal bleſſings than he hath promiſed. There is a Son that grudged at his Father, Luke xv. quia nuſquam haedum dediſſet, he had never given him a Kid to make merry with his friends. Muſt every one that is a Son look for a Kid, and for enough wherewith he may be merry and voluptuous? no, no, if you have pabulum & latibulum, any thing to ſtay hunger, and a Cave to put your head in, God is not in your debt, and you may do as well as they that have the Kid; for life is oftner loſt by ſurfeiting than by ſtarving. Every Levite that ſerves faithfully at the Altar muſt not think to wear a Mitre like Aaron, as St. Hierom ſpeaks of Praetextatus that would be baptized, and become a Chriſtian, if he might be Biſhop of Rome. All men muſt not look to be requited like Valentinian; that refuſed the Tribune-ſhip of Julian upon condition of Idolatry, and became an Emperor: They that gape for ſo much, tenter Gods promiſe to the ſtretch of their own greedineſs. Firſt, They ſeek dominion, and wealth, and think the Kingdom of Heaven will come into the vantage. Miſerable ſouls, that do not fear leſt their dignity ſhould be their total recompence, and all that ever they ſhall have for their ſervice. They that put themſelves upon Gods providence, as theſe men did in the Deſart, they ſhall not want: but remember then that they muſt accept of barley loaves for current payment. Peter and John had neither ſilver nor gold, yet they had food and raiment, and for the moſt part the moſt fortunate are they that be no ſuch Camels, but they may paſs through the eye of the needle.
I will work out of the point but this little more; theſe five hundred men that waited upon Chriſt had kept their Faſt to the full Canonical time, they had eat nothing, until night, therefore he diſtributes the loaves, diſſolves their faſt, and would not ſuffer them to continue it any longer than might do them good. A man in the fervour of his deſire will purſue that he deſires ſo hard, as he will quite forget his meat: ſo Eſau felt no hunger when he was in the chaſe a hunting; but as ſoon as that was over he longed for meat upon any terms: ſo during the whole day that our Saviour preached, the time was ſo well taken up, that they minded not the emptineſs of their body, ſo their ears were filled: but when theſe raptures were over, the tortures of hunger muſt needs enſue; then our Lord ſupplies them with a moderate refreſhment, to teach us, that religious Faſting ſhould be uſed as the friend of Grace, and not as the foe of Nature. Many have put themſelves to the pain of long abſtinence to ſubdue their carnal deſires. Palladius and ſome legendary Authors will give you the report of ſome that took no ſuſtenance for three whole months, and forty days: I had rather believe ſuch an Author as Hippocrites in this ſubject, he ſays, Where natural heat is weak, and phlegm abounds, upon which the heat may ſpend its force, a ſick man may continue long and eat nothing; but ſuch as are of ſound health cannot preſerve life above ſeven days without meat: therefore St. Auſtin keeping himſelf to the modeſty of truth, tells it with admiration, that ſome mortified Chriſtians would taſte neither meats nor drinks for three days. Yea, this is credible: but the Church, which would not over-lay mans weakneſs with ſeverity, did never in her Canons prorogue a Faſt longer than the Evening of one day, adding, that the Supper ſhould be frugal and without all delicacy: ſo in my Text, here was an abſtinence kept for an whole day, then followed after St. Hieroms Phraſe, Cibus vilis & veſpertinus, a cruſt of a barly loaf, and a little fiſh. Whether the worſhip of God may conſiſt in Faſting, taken ſingle by it ſelf, I diſpute it not: all will agree that it is medium cultus, a good diſpoſition to Gods ſervice, becauſe it removes the impediments. Now mark how our Saviour limited this Faſt, and take heed of exceſſive macerations: Make not that which is ordeined for the Handmaid, to be the hinderer of devotion: faſting doth as it were bring the Bow to ejaculate prayer with the greater force; now, that Faſt is fruſtrate of the due end, which brings ſuch infirmity upon the body, that it is unfit for prayer. The Church therefore hath always provided, like a tender Mother, ſo to circumſcribe the ſtricteſt Faſt, that no man ſhould put his life to hazard, nor his health to prejudice: and he that ſhortens his days by ſuch immoderate penance, is as much to be blamed, as if he would offer a Sacrifice, and play the thief to compaſs it. It is St. Hieroms ſimilitude, and this to boot, in an Epiſtle to Laeta, whom he chid for that fault; Experientia didici aſſellum cum in via feſſus fuerit diverticula quaerere; the body over-pined with faſting, is the Aſs that being tired too much will never keep the high-way, but turn aſide into every Lane and Corner. To diſpatch this, for I think we need not a Bridie in this kind, I would we did, Maior, the School-man, could ſay, that we were never ſuch ſcrupulous faſters in this Iſland, as in the neighbour Kingdoms; but for the truths ſake, the ſumm is, Faſting is not to be preferred before Charity, and it muſt be proportioned, that it may not ſtiffen our devotion, but make it more limber for Prayer and Piety.
And ſo far, that this diſtribution of our Lord came from his manifold goodneſs with reſpect to the convenience of time. The ſame goodneſs takes us along into a freſh conſideration, reſpecting his Inſtruments by whom he wrought, he diſtributed to his Diſciples. A Feaſt, where there were five thouſand Gueſts, could not be ſerved without many waiters, and loe the Twelve were foreign, thoſe diligent Miniſters that did the office for them all; or you may ſay it doth very much reſemble a Maundy, and the Apoſtles were the Maundy-men. And becauſe the time will not ſuffer me to inſiſt long upon it, I will give you the ſubſtance of it in ſhort particulars.
Firſt, The lateſt motion that came from the Diſciples was an hearty good wiſhing to this poor people: Sir, ſend them away, and let them go to the Villages; as who ſhould ſay, I would they were in ſome courteous place where they might reſt, and be refreſhed. There was brotherly affection in this charitable wiſh of theirs, and behold Chriſt promotes it to bring forth fruits, and turns their Optative Mood into a Potential; as who ſhould ſay, do you moan their neceſſity, and long to ſee them better provided for? It is well done, go your ways, and with your own hands deliver them as much as ſhall ſuffice them. There was none of the holy Race that did ſo much bewail the oppreſſion of the Iſraelites in Egypt as Moſes did,Exod. 3 9. many time his mind did run upon it when he kept the Flocks of Jethro, inſtantly God made his vows and wiſhes grow up into a ſolid ſubſtance; Come, ſays the Lord, I will ſend thee unto Pharaoh, and thou ſhalt bring forth my people out of Egypt. If you ſee any thing that wants the bleſſing of the Lord to help it, or reform it, at the leaſt ſend forth the deſires of your ſoul for a gracious time to mend it, and you know not whether God will give your own arm ability to effect it.
Secondly, See what Chriſt hath done, miraculi gloriam quaſi à ſe in Apoſtolos tranſtulit, he made his Diſciples ſharers with him in this Miracle; which was more than the moſt ambitious among them did ever ask; for it was not ſo much to ſit at his right hand and at his left in an earthly Kingdom, as to be partners with him in ſuch a grand exploit, which was wrought by the puiſſant finger of his Diety: But, which is moſt of all, Chriſt did as it were conveigh the glory of this Miracle from himſelf to his Diſciples; what he did himſelf was not before the eyes of the Company, the Twelve received all, and gave all to the People. Why, what if they had got all the honour by it? be it ſo, if it hapned ſo, he had loſt that which he never ſought for, the praiſe of men. They that love to have their memory feather'd with applauſe and fame, will rather entitle themſelves to other mens beneficence, and rather encroach upon the glory of other mens deſerts, than part with their own: as the gibe went upon a Roman, Vide quam liberalis fit qui non ſua ſolum, ſed etiam aliena largiatur. But when the Holy Spirit is in that plenty as to work a Miracle, nothing that the Actor doth will ever ſmell of boaſting or popularity. Eliſha would neither receive from Naamans Purſe, nor from his Praiſe; would not come before him to be known by face, but ſent him word by a Deputy, what he ſhould do to be healed. But ſtill take Chriſt for an Example rather than any Prophet, he reſtored a ſick man to health, and he that was healed wiſt not who it was, for Jeſus had conveighed himſelf away, Joh. v. 13. He did not this work in the light to be ſeen, becauſe he would not be haunted with the ſhadow of glory.
Thirdly, He diſtributed to the Diſciples, and aſſumed them into the ſame works which himſelf did, ſave only in the work of our Redemption: but when he was acting that part, either they fell aſleep, or run away, as when he was laid hold upon to be crucified: it was an exploit above a mortal man to aſſiſt it, and would admit of no aſſociate, I have trodden the Wine-preſs alone, and of the people there was none with me, Iſa. lxiii. 3. But the power of doing Miracles was communicated unto them for the edifying of the body of the Saints, and that before a great Congregation, where there were many witneſſes, that there was ſuch virtue given to men; as if Chriſt had ſaid before them all, theſe are they that ſhall work ſigns and wonders in my Name, when I am gone to Heaven. Theſe are they indeed, but to do ſuch mighty things was an Heritage which they could bequeath again to their Sons, and to their Sons Sons in all deſcending Generations. As a Conqueror enters, it may be, in triumph into a City which he hath taken, but when the Solemnity of the triumph is over, a plain working-day faſhion ſerves for after: ſo the Goſpel entred with triumph into the World by the power and pomp of Miracles, overtopping all falſe Religions, and captivating all imaginations; but would you have Chriſtianity to hold on its triumph when it hath vanquiſhed both Judaiſm and Idolatry 1600 years ago? Not ſo, but as there is a time to every purpoſe under Heaven, ſo there was a time to glorify God by Signs and Wonders, and a time to believe though Signs are ceaſed. But now was the ſeaſon to communicate ſome ſhare of that mighty vertue to the Apoſtles, as well to prepare them to know their office, as to prepare the People to know that thoſe were the Diſpenſers of the Myſteries of God.
Laſtly, the Diſciples received the Bleſſing immediately from Chriſt, and they went between Him and the People to feed them with bread, to teach us, that it is for his Saints ſake that the earth hath plenty of all things. It was not unto them which murmured that God gave water of the rock, but unto Moſes that cried unto him. It was to Elias that God gave rain after three years drought, and not unto Ahab. Forget not therefore which way all temporal Bleſſings come about. There are holy and mortified men among us that ſpend the greateſt part of their life in penance and devotion, theſe make interceſſion for you that your Table may be furniſhed, and though they do not give it you with their hand, as the Diſciples did in our preſent buſineſs, they give it you with their Prayers: when others revel it, and waſte their ſtock in vanity, theſe grovel upon the earth with their bended knees, that the Lord would not be angry.In Pſal. 43. As St. Auſtin ſaid to ſuch a purpoſe, Quando ipſi laetantur nos pro illis gemimus; when others pamper their genius with marrow and fatneſs, theſe do macerate themſelves with abſtinence to avert famine from the Land. A devout man whoſe zeal is free from faction, and his heart clear from malice, that drives not his private proſperity, but every day ſpends ſome Canonical hours moſt ſtrictly for publick bleſſings, it may be hath nothing himſelf, and yet procures all; as the Apoſtles took bread from Chriſt not for themſelves, but to give away to the multitude, or if ſome little came to their ſhare they enjoyed it not without the envy of thoſe that were the better for their benefit. For when they had diſtributed their Maſters Maundy once and again to ſo many folk, yet they grudged them that which a Neſt of Sparrows would make bold with, when they pluckt a few ears of corn, and rub'd them in their hands. Well, the World will never reform this ingratitude, and yet the Lord doth not repent him that his Saints are ſo precious in his ſight, that they obtein riches, health,Luk. 2.37. and peace for thoſe that hate them and perſecute them. Such a poor Widow as Anna that continued in Prayers and Faſtings day and night in the Temple, in part Ceſar did owe the proſperity of his Crown unto her, the People were beholding to her that they had their Traffick, the Prieſts that they had the exerciſe of their Religion, they of the City that they had their health, they of the Country that they had their Harveſt. May be there were Blaſphemers, Extortioners, Adulterers that were filled with this Feaſt which Chriſt made: ſo it ſhall be while good and bad are intermingled every where. But do you mark it, Chriſt committed the bread at the firſt breaking to the hands of the Diſciples, for faithful and good men are the Conduit-pipes of all the Bleſſings which the earth receiveth from the Father of mercies: to whom be glory for evermore. AMEN.