A Century of Sermons, Sermon 3
THE THIRD 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.
IT will not be denied, but, if I ſhare this Miracle between thoſe that had their finger in it, two parts, to ſpeak with the leaſt, muſt be given to Chriſt. If therefore there be double as much in Chriſts act, that be diſtributed to the Diſciples, as there is in their act, who diſtributed to them that were ſet down, it was as due required to put the Bucket twice into the Well to draw waters from the former, and with half that labour, uno pede ſtans, that is, at this once and no more, to diſpatch the latter. And now I ſhall put it unto you, that this Miracle is come down as low as it could deſcend. The divine incomprehenſible nature was the Origen of it, and therefore Chriſt uſed that Ceremony when he took the Loaves into his hand to look up to heaven. Our Saviours Humane Nature was the next Veſſel into which the grace of the Almighty was poured, for the Father had given all things into his hand, Joh. xiii. 3. The next, and underneath his feet were the Apoſtles, they had their Power and Commiſſion from him, As the Father ſent me, ſo ſend I you, Joh. xx. The laſt of all to whom the Apoſtles communicate their gift are the People, and there the gift abides. The Dove, that is, the Holy Spirit, doth uſe to fetch this compaſs about before he lights. O glorious Hierarchy! O moſt beautiful degrees of ſtrength and Majeſty! O golden Chain, whoſe uppermoſt Link is faſtned to the higheſt heaven, and the nethermoſt part toucheth the loweſt earth! Thus doth our bleſſedneſs deſcend ſtep by ſtep, from the Father to the Son, from the Son to the Diſciples, and from the Diſciples to all thoſe that are nouriſhed with the words of Truth, and of good Doctrine, 1 Tim. iv. 6. So then we hold of God as the Author of all Grace, of Chriſt as the head of the Body, which is his Church, of the Apoſtles and their Succeſſors as his ſubordinate Miniſters. And aptly do the Fathers make that of David comprehend this whole myſtery, Pſal. civ. 13. He watereth the hills from aboue, and the earth is filled with the fruit of thy works.
Having declared with much facility by what degrees this Miracle deſcended, it was to let you know, that I am come to the laſt ſtair, and draw out now from the loweſt vent, and that in theſe two parts, the ſub-diſtribution, and the reception. Or if you will take the Points rather in the concrete, they are thoſe of the laſt order of givers, the Diſciples, and their correlative the receivers, the diſcumbentes, they that ſate down. The former, namely, the Diſciples, ſhall be conſidered two ways; Either according to the extraordinary power of God upon them, whereby the bread and fiſh did multiply in their hands likewiſe, as it had done in our Saviours: Or according the ordinary diſpenſation of grace, wherein you may look upon them two ways: As boni viri, and boni paſtores; firſt, as good men that gave liberally of what they had; Secondly, as good Paſtors that fed the Flock over which they were appointed. Then the Receivers for whom this Table was provided, the Diſcumbentes, the Miracle gains honour out of them in two reſpects, in multi, and multum: 1. How many did partake, five thouſands, beſide women and children. 2. How much they had, even as much as they would. And though that be wonderful, yet that is a Meioſis, and modeſtly ſet down, if we ſcan the truth, for they had more than they could ſpend.
Now I make my entrance to the Points of Doctrine, and at this I begin, that as Chriſt had diſtributed to the Diſciples, ſo they did the ſame office to them that were ſet down. A main conſideration, and perhaps the very firſt thing in Chriſts intention; for when a motion was made that he would conclude his Sermon, and ſend the People home; no, ſays he, Give ye them to eat. Therefore his purpoſe was that their hands ſhould expedite the Miracle, and they ſhould diſtribute. And yet the Vulgar Latine, which is held by the Romaniſts to be the Paragon of Tranſlations, makes no mention at all of the Diſciples in my Text, that either Chriſt gave to them, or that they did give to others. It is not in their Copy, and it is never like to be: For once ill with them, and you may be ſure it ſhall never be better. See what a miſery it is to challenge unto any thing, wherein mans labours or paſſions have an intereſt, that it is abſolute and inculpable, for though it be never ſo much depraved, it ſhall never be mended. They fly at us for leaving Apocryphal Scripture out of the Canon, we have more cauſe to jerk at them for leaving Canonical Scripture more than once out of the Goſpel. But not to loſe my ſelf in their negligence, we have the warrant of all ancient Greek Copies that the Loaves and Fiſhes were in the Diſciples hands after they had been in Chriſts. Nay, we have good authority to countenance it, that they multiplied in the Diſciples hands after they had multiplied in Chriſts. It would have been a double labour, and a weariſom delay to the People, if the Apoſtles had awaited till Chriſt had made it out into five thouſand parts, and then the Apoſtles to have fetcht thoſe portions, and have ſerved them one by one to the multitude, this would have took up the better part of an whole day to diſpatch it. But there was a nearer cut than ſo, that the time might not be tedious, and the Miracle more illuſtrious, after Chriſt had bleſſed the bread it began to grow in his hands, and as the Diſciples plucked away from it to give to them that were ſet down it grew the faſter: Subrepunt in frangentium manibus quaedam fragmentorum procreationes. The Diſciples were not only eye-witneſſes, but they did alſo feel the vertue of the Lord. As a Spunge being cruſh'd up in the fiſt will dilate it ſelf when the hand is open, ſo the Bread which they held did riſe up to a prodigious quantity, they felt it wax and grow greater, that which could be held between two fingers at firſt, was ſo big in two moments that they could not hold it in their Palm. Euthymius ſays, it did not only multiply in their hands, but it retained that vertue when they put up the remainder in their baskets, Ʋt ſicut manus itae humeros teſtes haberent hujus miraculi, that as their eyes had ſeen, and their hands had handled, ſo their very ſhoulders might feel the weight of the power of God. I am ſure that which came to their ſhare in the proceſs of this work was ſo notorious and palpable, that the place where it was brought to paſs carries their name to this day, for that ſpot of the ground where the Feaſt was kept, being in the Tribe of Nepthali, over againſt Bethſaida, is called by the Inhabitants of the Holy Land at this time Apoſtolorum Menſa, not Chriſts, but the Apoſtles Table, ſays Adricomius.
I muſt go further, and fall into a compariſon, which I will qualifie by and by; the Loaves and Fiſhes increaſed more in the Diſciples hands than they had done in Chriſts, becauſe it lay upon their Function and ſervice to deal them unto more. St. Chryſoſtom had ſuch an intentive eye to the ſucceſs which their labour had, that he writes as if he thought there was no increaſe of the bread till they broke it before the people. I will not take his part in that opinion, but that it ſhall up to the increaſe of thirty fold in Chriſts hand, and to an hundred fold in theirs, or to ſome ſuch proportion, I ſubmit my ſuffrage to that conjecture; But is not this a Paradox? Was it ever ſeen that the borrowed light was clearer than the natural? That the Pitcher held more than the Well? That the Diſciple was above his Maſter? This Objection is ſoon preſſed under, if we keep the rule of faith which St. Peter preached to the Jews, Acts iii. 12. Ye men of Iſrael why marvel ye at this? Or why look ye ſo earneſtly on us, as if we by our own power and holineſs had brought this to paſs? They did it not of themſelves, but in foreign, as the other great Apoſtle ſays, in the perſon of Chriſt, 2 Cor. ii. An honourable man may array his Page in richer cloathing than he wears himſelf. The Lord loſeth no reverence by this from them that are wiſe. Though the Servant exceed in bravery, yet it is at the Maſters coſt, and he exceeds in authority: So Chriſt put his bleſſing upon the bread, and his Spirit upon the Apoſtles, with his aſſiſtance he let them ſuperabound, and as it were go beyond himſelf, but the glory returns to the Fountain, for they that cannot add one Cubit to their ſtature cannot add one crum to a Loaf, but that they plowed with his Heifer. Nay, but what if perverſe men ſhould miſtake hereupon, and not diſcern the Apoſtle from him that ſent him? What if the Lycaonians are ſo raviſhed with the actions of ſuch Inſtruments, that they acknowledge no God but Barnabas, and bring forth Sacrifice to offer unto Paul, and not to Chriſt? Why▪ there is no remedy againſt wilful blindneſs. There is a beam as big as the whole …arth in their eye, that will look about them, and not above them. Chooſe you whether you will be dazled with that vertue which our Saviour hath given to his holy Servants, but this is the tenure of their Commiſſion. Joh. xiv. 12. He that believeth on me, the works that I do ſhall he do alſo, and greater works than theſe ſhall he do. That is multiply Loaves and Fiſhes as I have done, and multiply them more than I have done. Are you ſcandalized at this? Truly, I confeſs it is a word of no eaſie digeſtion, that any Saint or friend of God ſhould do greater works. Majora? If Chriſt had not ſaid it, who could have heard it with patient ears? He doth not mean the works of the Law: for no man ever did the like, becauſe none but the unſpotted Son of God fulfilled the Law. He doth not mean the works of Redemption and Salvation, they were ſo proper to his own perſon, as the Angels were not good enough to have any fellowſhip in them. He means his Miracles moſt certain, they were called works and none but they by the popular eſtimation. For without them all that had been done beſide to their palates, had been impertinency or idleneſs. But how ſhall we meaſure one by another, that greater Miracles were brought forth, than thoſe which he effected? Well enough, ſays St. Auſtin. For was it not more for the ſick to be cured by the ſhadow of Peter paſſing by, than by touching the hem of our Saviours Garment? And again, our Lord did cure diſeaſes by ſpeaking the word, and laying on his hand, yet the world was more amazed that evil Spirits were caſt out of the Poſſeſſed, if but an handkerchief was applied,Acts 19.12. which was brought from the body of Paul. And another Father, it is St. Hierom, puts it home, that mightier things ſhould be brought to paſs at this day than ever were ſeen ſince the Creation, if there were any juſt cauſe to declare the glory of God by ſuch wonders. If you ſay, where is the promiſe that a Fig-tree ſhould wither away, and a Mountain be removed into the Sea when a ſtrong Believer ſhould ſay the word? Did any Apoſtle or Martyr make trial and accompliſh it? Nevertheleſs, ſays the Author, the Promiſe is in force, and if there were juſt occaſion to pray unto the Father it ſhould be executed. Such things are not unproduced, as it were upon emulation, becauſe the ſtory of Chriſt, you may think, hath nothing to parallel ſuch vaſt Miracles. When the hour ſhall come to glorifie the Goſpel, ſuch works ſhall be brought to paſs which are apted for that end, perhaps leſs, perhaps greater than in former Ages. Finally, if it ſhould be brought to paſs at this day, that twenty thouſands were fed with one Loafe, you ſhould not ſay true if you affirmed it were a greater Miracle than Chriſt did, for Jeſus Chriſt yeſterday and to day is the Author of that very Miracle. So Theophylact hath a ſubtil note upon that Text of St. John, that Chriſt did not ſay, He that believes ſhall do greater things than I; How was that? Not of themſelves poſſible, when they did nothing of themſelves but by him and his Spirit; but thus, they ſhall do greater things than theſe, viz. when I aſſiſt them, and they pray unto the Father.
So let us honour God in his Saints as that we rob not the Lord of his honour. When he that is mighty hath magnified his Servants to do great things, give unto the external cauſe all moral veneration, but give unto the ſupernal cauſe all religious adoration. None did diſtinguiſh upon this with a more ſingular dexterity, and unanimity than theſe five thouſand that were fed ſo marvellouſly in the Wilderneſs. What they received was from the Diſciples, and from none beſide; and that which they received if it ſwelled miraculouſly in Chriſts hand, it exceeded much more in the hands of the Diſciples, and yet the People were ſo prudent in taking the right way, that they baulked the Diſciples, and glorified Jeſus, they found out the Founder, and diſcerned him from his Inſtruments. As it is a Proverb in Nazianzen, Veſtem conſuit Iſtiaeus, caeterum induit Ariſtagoras; Iſtiaeus made the Coat, Ariſtagoras did but wear the Coat: So Chriſt made the Miracle, the Apoſtles were no more than the repreſenters, or the publiſhers of the Miracle. This was eſpied not by one or two, but by the whole Aſſembly that had met in the Deſart, and they pick out Chriſt from the herd of the Diſciples, him they proclaim to be the Prophet that ſhould come into the world; they worſhip him; they deſign him to be their King, and nothing that appears was deviſed to gratifie the Diſciples, for they were not the primary Agents in whom ſupernatural power was immanent and habitual, but Baliſlae Spiritus Sancti, the Engines of the Holy Ghoſt, that uttered forth ſuch vertue as they received by his infuſion. As the gift of Propheſie is not born with the ſoul, but comes by inſpiration; Or as the Peripateticks ſay, that the Intelligences aſſiſt the Orbs of heaven, and move them about, but they do not move by a ſoul that informs them: So it was not a native and ingenite quality which the Worthies of the Primitive Church had to ſpeak with Tongues, and to effect Wonders, but an adventicious vertue, according to the pleaſure of him that diſtributes where he pleaſeth. In Chriſt the power is abſolute, home-born, undependent, in his Miniſters it was but borrowed, derivative, dependent; in him that was the brightneſs of his Fathers glory it is original and eſſential, in his Servants it is gratuitous and accidental: in him it is without meaſure and infinite, in theirs it is limited and finite. Far be it from us then to think that it gave the Diſciples any precedency, no nor equality, no nor the leaſt degree of compariſon with their Maſter, becauſe when they diſtributed to them that ſate down the Loaves increaſed in their hands more abundantly than they did in Chriſts.
I am now paſt the firſt Point, the extraordinary grace that deſcended upon the Diſciples, but we that would walk in their ſteps according to the ordinary grace of God, ſhall make more uſe to look upon them as boni viri, and boni Paſtores: Firſt, As good men that gave liberally as God enabled them. And the former grace would bear no price at all if it wanted this.1 Cor. 13.2. Though I have all faith, ſo that I could remove Mountains, and have no charity, I am nothing; but with this it makes a propitious conjunction. As faſt as Chriſt gave unto them, they gave unto thoſe that were in need. Tu vade & fac ſimiliter. There is a ſemplar how ſuch as have great heaps ſhould diſperſe them. It had been a churliſh and an envious act in the Diſciples, if when lump upon lump ſucceeded in their clutch they had piled it all up in their own baskets, and reſerved it for their own belly, moſt ridiculous you will ſay, they could never conſume it. Believe it, their Parſimony is no leſs odious that gather, and purchaſe, and fill their Treaſures without all Chriſtian communication; nay, without remorſe of humanity to them that are oppreſſed. If the poor are hungry and naked it is not Gods fault, the Rich have enough for all, and if it ſtick in the Miſers hands, as the Stone ſtops the paſſage of the Urine in the bladder, let him take heed of the torments to come by that ſimilitude. It is worthy to be attentively heeded, that it being our Saviours purpoſe to give his Apoſtles exact breeding in all works of Piety, he did ſteale into them this wholſom Leſſon, while their minds were exalted in doing Miracles, to do good and to impart out of all the ſubſtance that was poured upon them. It hath all the conditions of a good Alms ſo abſolute, as it were in a figure, as it may well ſway with the conſcience as much as any Precept. It was performed chearfully, without excuſe, without grudging, Judas was not ſo bad at this time to oppoſe it with Quorſum perditio haec? To what end is this waſte? 2. It was diſtributed with a frank and a generous hand till every one had as much as they would. 3. It came before it was ask'd, Non expectat petentem, ſed praeoccupat. 4. They were not ſuch as did diſtruſt that their ſtore did ſpend too faſt, for it was verified in them, that their left hand knew not what their right hand did. 5. It came to paſs that they had a gracious reward in eodem genere, for when they had diſpatched their Dole, and had left to give, they had more remaining than when they began to give, that is the uſe that our Church hath collected out of this Miracle in the Collect before the Goſpel, That we plenteouſly bringing forth the fruit of good works, may be plenteouſly rewarded. Gaudeat indigens de dato tuo, ut gaudias de dato Dei, it is St. Auſtin. Let the needy be comforted with that which you give, and you ſhall be more comforted with that which God gives. The Lord did bleſs all the ſtore of his people Iſrael, and put much into their hands that they might ſend to the poor, Deut. xv. 9. The abundance of Corinth is endebted to help the want of Macedonia, 2 Cor. viii. The Chriſtians of Antioch no ſooner heard that there would be a great famine in the days of Claudius but preſently they ſent aid to the Brethren in Judea, among whom, ſays Oroſius, moſt memorable was the bounty of Helena, Queen of the Adiabeni. Nay, the very Ravens, what God did put into their mouths they brought it to Elias: if the Prophet had lived among the Rooks and Ravens of theſe days, they would rather have taken all away than have brought him any thing. But the Inſtruments which obey God, not only rational, but ſenſible, inſenſible are all for diſtribution, as for the proper uſe of their creation: He made the Sun to give light, the Fire to give heat, the Water to quench thirſt, the Sea to give fiſh, the Earth to give fodder, the Cattel to give milk and wool; and ſurely think you that he hath made any man ſo un-uniform to all his Creatures, that he ſhould take and gather, and give nothing?Plut. in Apoph. Artaxerxes Longimanus plaid upon his own infirmity, that he was born with the right hand longer than the left, that his right hand, which was fair and large, might give magnificently, and that his left hand, which was ſhort and ſhrunk up, might receive but ſparingly. What he inferred out of the infirmity of his natural birth, may better be applied to every of us out of the ſanctity of our regeneration. But Artaxerxes, though an Heathen, yet he had moral juſtice in him: What ſay you to Julian, Sozom. lib. 5. c. 15.the moſt profligate of Idolators, yet you ſhall hear as good a paſſage from him: he was deſirous to tranſplant-ſome of the beſt and moſt plauſible Vertues of the Chriſtians into the ſtock of the Pagans, and he wrote a Letter to one Arſacius the chief Pontif of the Superſtition of the Gentiles, to borrow three things from the practice of the Chriſtians. 1. To ſing ſweet Hymns and Pſalms when they aſſembled together as we did. 2. To appoint ſome Canonical Penances for Delinquents, as we had. 3. To provide for the ſick, the decayed, and ſuch as were in miſery, in Hoſpitals, and Manſions of charity; for, ſays he, I bluſh that they ſhould provide for their own Poor and for ours, and we are not compaſſionate to help our own.
Well might Julian ſmell the ſweet odour of the Chriſtians charity, but he and his could never imitate it. It is not Philoſophy on which he doated, but Faith, which he had renounced, that teacheth us to love God and our Neighbour with our own detriment, which inſtructs us to waſh away our ſins with tears, to wipe them with alms, and to dry them up with faſting. Julian and his Sectaries had the Vein ſeared up which ſhould open to give alms, becauſe they did not believe in the reward to come. The reverſion of an hundred fold for that which is given in this life, is that which viſits Priſoners, redeems Captives. For if the Heathen, as Pliny ſays, canonized Tyrants that were bountiful, and made them Gods, will not the Lord do glorious things for his Servants in that Title, and make them Deniſons with the Angels? But would you drink of the Brook in the way, and not await ſo long for the futurition of a recompence? Why, look into the buſineſs we have in hand, Quantò plura dederis, tantò plura largius confluent; the more the Diſciples diſtributed to them that were ſet down, the more they had to diſtribute; they ſpent ſo well, that they fared the better, and abounded. Avaro ſemper aliquid deeſt, a pinching ſordid wretch is always whining, and ſomewhat he wants that he would have; for the Soul is of that capaciouſneſs, that it is made to receive God, Flor. lib 6. c. 7.and not this World, capacem Dei quicquid Deo minus eſt non implebit, ſays Bernard very well, nothing which is infinitely leſs than God, can fill that which is capable of God. Therefore a griping Chremes muſt needs be indigent, whereas he that is merciful and free-handed ſhall have ſufficient to content him for the preſent, and a portion to ſpare for the time to come. Some Monks that are good at telling Tales have jobb'd in an odd Story upon the occaſion of my Text, that Pope Hadrian the Second brought out forty pieces of ſilver to give to ſo many poor that were at his Gate, and when he had dealt to every one to a penny, there were more remaining in his hand than he had taken out of his Coffers. Yes, if the old man were not purblind, and knew not what he took out, I accept their good will that relate it: ſomewhat they have imagined like to this ſucceſs, of eternal memory, touching the five Loaves and two Fiſhes; while the owners poſſeſſed it to themſelves it was but a handful, when they fed the hungry with it, they found themſelves Maſters of Gods plenty. Says Solomon, There is that ſcattereth, and that increaſeth; that's conſonant to my Text: and there is that holdeth more than is meet, and it tendeth to poverty, Prov. xi. 26. This is a riddle to Unbelievers, that bounty ſhould make them rich; and yet an Heathen confeſſed it in that ſaying, Haec habeo quaecunque dedi, and that Parſimony ſhould make them poor, and yet a thouſand examples confirm this, where the bleſſing of the Lord hath ſubducted it ſelf from the niggard. One inſtance is as much as a Volume, which Euſebius hath in the life of Conſtantine. Lib. 4. c. 29.Ablaevius was a principal Officer both in the Palace, and in the Army, every where much eſteemed by the Emperor, his main fault was, he had amaſſed up an infinite treaſure, craved perpetually; and lived moſt ſparingly; upon a time as he preſſed his Maſter the Emperor to obtein a ſuit that would bring in no ſmall ſum, Conſtantine with a Spear in his hand drew the proportion of Ablavius his body upon the ground, and, ſays he, When I have given thee all I can, this is all that thou ſhalt have at laſt, if thou getteſt ſo much. Prov. 16.10.That if was a Prophetical word, and there was a Divine ſentence in the lips of the King, as Solomon ſays, for at laſt Ablavius was torn in pieces by the rude multitude, and not an handful of his body was left to be buried in a Sepulcher. The ſum is, the ſtate of him that is gripple and cruel will be improſperous to himſelf, much more to his Poſterity. But as alms and charity thrived extremely with the Diſciples, ſo it ſhall be with all thoſe that remember the afflictions of Joſeph, and the Sun of comfort will ſhine upon thoſe clouds above, that drop their fatneſs upon the earth beneath.
And I am yet within the compaſs of the firſt part of my Text, till I have delivered unto you, not only what the Diſciples did as good men, but alſo as good Paſtors, they diſtributed unto them that were ſet down, that is, they fed the Flock which was committed unto them, to feed the hungry, to ſee that the fatherleſs and Widow have ſuſtenance is an Eccleſiaſtical care; I, an Epiſcopal duty in no ſmall degree. The Apoſtles, though they gave themſelves wholly to prayer, and to the Miniſtry of the Word, yet they took order how the poor ſhould be relieved, Act. vi. But it is a greater matter that this Miracle points unto, not ſo much how the hunger of the body ſhould be refreſhed with charity, as how the ſoul ſhould be fed with the Word of Life. So the ancient Doctors do commonly allude to thoſe words which were the Introduction to this great work, Give ye them to eat, that our Saviour appointed the Twelve to ſow the ſeeds of wholſom Doctrin among the people, that there might not be a famine of the Word, but to give them meat that endureth to everlaſting life. And in all likelihood this is the true cauſe why Chriſt, when he had bleſſed the bread, gave it over unto them to part it to the Aſſembly, to ſhew that a Diſciple is magnus animarum oeconomus, as Nazianzen ſaid of Athanaſius, his Lords Steward, to provide for ſouls; nay, that one man ſhould be as it were a God unto another, foreign, a terreſtrial God to bring him ſalvation. To the conveyance of divers benefits God hath called to himſelf divers Inſtruments, and joyned them by a great condeſcenſion of his glory as Partners to himſelf, as our Parents in the work of our bringing forth, our Teachers in our training up, Kings and Magiſtrates in the preſervation of our lives and peace, but the Miniſters of his Word and Sacraments for the erudition of our ſouls. The Omnipotent needs no ſuch aſſiſtants as we are: What is Man who could not keep the poſſeſſion of a pleaſant Garden upon earth, that he ſhould procure a celeſtial Paradiſe for the remnant that ſhall be ſaved? And yet that we may be diſciplined in the way of eternal life by ſuch means as are familiar and connatural to our own infirmities, we are labourers together with God, 1 Cor. iii. 9. Reaſon is a ſtrong adverſary againſt this, and will ſay that it is too excellent a function for one that conſiſts both of clay and ſin, to preach the Myſteries of the Kingdom of Heaven. What! would you have the Lord to ſpeak out of the clouds with his own voice? O you know not what you ask; you that ſhrink at the roaring of thunder, would run into the duſt for fear of his Majeſty, if he ſhould ſpeak. The Cherubins and Seraphins can ſcarce endure it, but they hide their faces when they hear the Trumpet of his glory. An Army of five hundred thouſand men interceded with Moſes; Speak thou with us, and we will hear, but let not God ſpeak with us leſt we die. Exod. 20.19.Well, if his Majeſty make him too awful to be the Prolocutor of his Word and Teſtimonies, yet would not the Angels be far better Ambaſſadors than Men to deliver the things pertaining to faith and godlineſs? no, nor they ſo fit: For firſt Satan cannot now revile Gods juſtice, that he is not repulſed upon equal terms; as he overcame, ſo is he vanquiſhed again: Us he tempted to diſobedience, and we are the mouth of the Lord to teach repentance and obedience. Secondly, better to have a Prieſt taken out among men, than among Angels; for men are compaſſed with infirmity, and can have compaſſion of the ignorant, and of them that are out of the way. Thirdly, ſince Chriſt took our fleſh to make our Attonement with God in this nature, this nature is the fitteſt to continue the working of that grace unto the end of the World. This is ratified by an inſtance not to be controuled, Act. x. An Angel comforts Cornelius, that his Prayers and Alms were remembred before God, medles no further, but tranſmits him to the holy Prieſthood of the Church. Send to Joppa for one Simon, he ſhall ſpeak words whereby thou and thy houſhold ſhall be ſaved. The upſhot is, our Saviour could have finiſhed this Miracle without Coadjutors, and have given the portions of bread to the hungry with his own hands, but to teach us, that ſuch as he delivers his Commiſſion unto (at no hand any others) that they ſhall intercur in ſacred Offices between him and his People; The Diſciples diſtributed to them that were ſet down.
And theſe were faithful Stewards that kept nothing back, freely they received, and freely they gave. They were taught in this Negotiation what manner of Teachers they ſhould be: Firſt, To be diligent in their Apoſtleſhip, that all that were commended to their cure ſhould be ſufficiently provided for, and have enough. Nay, though immoderate repleniſhing be naught for the Spirit as well as for the body, yet let them abound rather than want: and though foreign that which is unſeaſonable is unreaſonable, yet he ſhall make a better account before God that hath dropt ſomewhat out of ſeaſon by affected ſupererogation, than he that hath done too little in ſeaſon, and hath neglected the gift which was given him by impoſition of hands. Alexander, the Predeceſſor of St. Athanaſius, Biſhop of Alexandria, returning to Alexandria after the Nicene Council was diſſolved, was ſo much a Pulpit man, that for a long ſpace he would ſuffer no man to preach in that great City but himſelf, leſt the Faith concluded lately at Nice ſhould be miſtaken by any other Doctor. I think I may ſay he took too much upon him, yet certainly it was a fault on the better hand. It pleaſed our Saviour that his Diſciples ſhould feed their Gueſts rather with ſuperfluity than ſcarcity. Another Parable gives them a character that they were nummularii, thoſe that put Gods Talents to the money-changers, that he might receive his own with Uſury, not as if Uſurers were countenanced by the ſimilitude, but becauſe as that gain is boundleſs, ſo we ſhould drive Gods trade extenſively, indefinitely, without pauſe, without meaſure, and increaſe upon increaſe will require labour upon labour. Says Gregory, the old Law required of a brother that ſurvived to marry his Relict, and to raiſe up ſeed unto the Brother that died without iſſue. The Apoſtles, and ſuch as have taken the like Office upon them by their Ordination, are the Brethren of our Lord, he calls them ſo himſelf; our Lord departed as it were without iſſue, becauſe they were very few that believed in him when he aſcended into heaven. The Law therefore calls upon his Brethren to raiſe up Sons and Daughters unto him. And though his heavenly Off-ſpring be grown innumerous at this day, yet his Brethren are tied in as great conſcience as ever before to tend the increaſe, becauſe the Church is not yet called, at leaſt the number of the Elect is not yet accompliſhed; and if you would eat bread your ſelves in the kingdom of heaven, diſtribute what ye have received, that the people may eat.
I ſay what ye have received, for beſide diligence there muſt be ſincerity. The Diſciples ſet of no other before the multitude but that which Chriſt brake, Sic ea tantùm proponamus Eccleſiis que Chriſtus praecepit. So propound nothing but that which Chriſt taught, and ſpeak with no other tongue but as the Spirit gives you utterance, and thou ſhalt ſave thy ſelf and others: But if you ſhall ſhred the wild Gourds of your own gathering, with that which grows in Gods Garden, the Children of the Prophets will cry out, O thou man of God there is death in the pot. Men that obtrude their own Traditions upon the Church, are they aware of their high preſumption? The Prince of the evil Angels went no further, Then I will be like the moſt high, and he that ſays my truth is no leſs Orthodox than that which is written in the Prophets and Evangeliſts, what difference is there between him and Lucifer? Are they aware of the conſequent of their new Doctrine that it creeps like a Gangrene, and hath ſuch a contagious quality to infect that which was ſound, that the truth which once they profeſſed will be quite ſtained with innovation? Or are they ſenſible of the threatnings of God? Rev. xxii. 18. If any man ſhall add unto theſe things, God ſhall add unto him the Plagues that are written in this book. It is unſpeakable to ſay what a ſtorm a man raiſeth to toſs the whole world in, that invents a new Article of faith, or enforceth the conſent of Chriſtians to that which is not indubiouſly the Word of God. Be very choice to examine what it is with which you feed Chriſts Lambs, and ſee that you take it out of Chriſts own hand, I have received of the Lord that which I alſo delivered unto you, ſays St. Paul, 1 Cor. xi. 23. And ſo Lyrinenſis, a judicious exploder of all novelties, id eſt proprium Chriſtianae modeſtiae, non ſua poſteris tradere, ſed à majoribus accepta ſervare. It is a token of Chriſtian modeſty, not to vent what we broach out of our own brain, but to keep that which was committed of old.
One thing will caſt me back a little before I conclude this Point. Shall we look upon the Twelve feeding the multitude with the Loaves and Fiſhes in the capacity of good Paſtors? Then belike we muſt take Judas into the number. Yes, ſays Chriſoſtom, Et ille habuit ſuum cophinum inter reliquos; he took up a basket full of that which remained as well as his fellows. And as long as he fed the People with the ſame which he had from Chriſt, it was not to be deſpiſed becauſe it came from him. Let men be as they will be, the ſin of man ſhall not make the power of God to be of none effect. It troubles not us therefore that Judas was one that diſtributed, as well as Peter, let it trouble them who think their ſacred things are all marred or diſappointed if the Prieſt be in a mortal ſin. An Hypocrite may play his part notably upon ſuch an occaſion, as if he ſuſpected the validity of the outward work, where there is not inward ſanctity. Thus the Donatiſts in their firſt quarrel made head againſt Caecilius Biſhop of Carthage, becauſe they pretended that he was ordained by Traditores, by ſuch as had delivered the Scriptures to Diocleſians bloudhounds, that they might burn them: So the Luciferians fell off from the unity of the Church, in oppoſition to Hereticks, who returned again into the right way, but thoſe cenſorious Phariſees would allow of nothing they did in their Prieſtly Function. And this was maintained ſundry times by rugged irreconcilable natures; and revived again, if ſome ſay true, in the days of Wickliff. The ſtone of offence at which they ſtumbled was, that the Church, as we obſerve it well, pronounceth after Chriſt, that Biſhops and Prieſts receive the Holy Ghoſt in their ordination, but ſuch as are ſpotted with grievous ſins & hereſies have quenched the Holy Ghoſt. Yea, but not that Holy Ghoſt which they received in their holy Orders. That is a grace conferred for the diſpenſation of divine myſteries, and no other. It is a grace whereby they are become Conduit-pipes of grace to others. It is not a grace whereby they ſave themſelves, but whereby they ſave thoſe whom they baptize, & comfort, and teach, and abſolve; in a word, not the grace of an holy Life, but of an holy Calling. Be not therefore ſhaken with ſcruples and ſuſpicions, what operation the Offices of the Church have, when Judas, and ſuch alas as are very ſcandalous diſpenſe them. The Carpenters may make an Ark for Noah, though themſelves were drowned in the Floud: An Iron Seal can imprint a ſtamp as well as one of Gold. The Seed may come up, and do well, though the hand were leprous that ſowed it. Be comforted therefore, that although ſuch as Hophni and Phinehas are unworthy of their Ephod, that make the Offerings of the Lord to be abhorred, yet the High Prieſt Jeſus is preſent, not for the workmans ſake, but for the works ſake, at thoſe Ordinances which himſelf hath conſtituted.
I have now diſpatcht the two great Limbs of this Miracle, the diſtribution, and the ſub-diſtribution, the Givers principal and leſs principal: I will touch upon the Receivers, and then no more. And firſt, Their poſture, they ſate down, is not put for a Cipher into this buſineſs, to portend nothing; neither did Chriſt uſe to command any thing in vain, but in the verſe before my Text he bids the Diſciples make the men ſit down, and they did ſo. And that did intimate a great branch of their Paſtoral dignity, I think. To break the Loaves and Fiſhes among them, was foreign. to feed the Lambs, an act iſſuing from their power of order, but to make them ſit down was foreign, and betokened their power of juriſdiction. And happy were they that being appointed by their Lord to look to good order, to make the men ſit down, did light upon thoſe that were ſo willing and ready to do as they were bidden, no replications, or non-conformity I warrant you among them all, but inſtantly they ſate down in ranks by hundreds and by fifties, Mar. vi. 40. And they that ſat down with ſo much obedience to eat this bread, would have kneeled with no leſs obedience, if they had been appointed, to eat the bread of life. But wherefore did they take their places in ranks thus upon the graſs? You cannot impute the Spirit of Propheſie unto them, that they could gueſs what would follow. Me thinks ſome Jeſuit ſhould ſay, that this is even the ſame, which they call by that inauſpicious term, blind obedience. When a Novice ſurrenders up his judgment to the will of his Superiour, and examines not the quality of the thing which is enjoyned, but with undiſcourſed allegeance ſtoops to the Authority of him that commands. If he be bidden to water a dead ſtake in a hedge, or ſet his ſhoulders to remove a Caſtle, or tell the number of the Stars, he undertakes it, obſequiouſneſs hath devoured his judgment, and he controverts nothing that is commanded, though he ſees no reaſon for it. The more Ideot he to extinguiſh the light which God hath given to his ſoul, and to follow frail men in their dark paths, who may lead him into precipices of confuſion. For to pierce no farther into this myſtery of iniquity, than into the inſtances I named even now. Shall any man be excuſed before God that ſpends his time in trifles, to no uſe? He that will require an account of idle words, will he not require it of idle and vain actions? Doubtleſs, he that allows a mortal man an abſolute ſoveraignty over his underſtanding, to ſtoop to any thing he bids him do without examination of the fact, puts him into that priviledge which is due to God alone. Therefore theſe that ſate down in my Text are not of that Livery with thoſe blind obedients. They received a Precept in Chriſts name, to whom they owed the Abnegation of their own Judgment, and they put themſelves into that order which he appointed. They had ſeen the proof of his Power ſo often, that they durſt not dis-believe, but it they waited patiently they ſhould ſee the glory of God in his mighty works. Their eyes were faſtened upon him, and though they ſaw nothing to feed ſo many ranks of men, yet now they were confident they ſhould not be diſmiſſed without a taſte of his liberality. We furniſh our Tables uſually, and then ſit down, but theſe did firſt ſit down with nothing before them, and afterward Chriſt did furniſh the Table.
O how the unbelieving Phariſees would have jeared them if they had ſate down and got no ſuſtenance as they expected. foreign, ſays Homer; it is an ignominious thing to wait long, and be ſent away with nothing,Rom. 5.5. but the hope of a good man is never fruitleſs, it never makes aſhamed, for ſince theſe ſate down with ſuch patience and obſequiouſneſs, they had as much as they would. As David ſays, The meek ſhall eat and be ſatisfied, they ſhall praiſe the Lord, Pſal. xxii. 26. It is St. Hilaries conjecture, that this food which enlarged ſtrangely firſt in Chriſts hand, and then in the Diſciples, multiplied the third time in the hands of all that received it. It is true which that Father ſays, that then as many as were preſent might diſcern the Miracle the better; and it holds with reaſon, that the bread ſhould ſtretch out bigger, according as one mans appetite was ſharper than another. I will not contend for this, that every one in the ordinary throng ſhould be ſo happy as to promote a miracle, For Jeſus I know, and the Diſciples I know, but who are ye? This I ſhall obtain without contention, that they had as much as they would. Look upon the number of the men, about five thouſand, the Women and Children mentioned indefinitely as if they were numberleſs, and all theſe had refection to content them with that which one glutton would eaſily have devoured. O ſtupendious! the old ſcoff was that there were no Friars among them, there were of all Ages, Vigours, and Complexions, and yet no lack. Nay, ſays St. Auſtin, Panes ſufficiunt, homines deficiunt; They gave over to eat before the bread gave over to increaſe; and as Pliny ſaid of them that got much by Trajan, their own modeſty circumſcribed their deſires, not his benignity, ſo theſe that ſate down did leave to feed, before God did leave to give. The Wine which Chriſt ſupplied at Cana in Galilee it was not modicum, but enough to feaſt a Prince, Who giveth us richly all things to enjoy ſays the Apoſtle, 1 Tim. vi. 17. And though the quantity of his gift be ample, yet the quality is more than it, for it makes the appetite acquieſce and lie ſtill that it asks no more. All that have ſtore in abundance are not content with their ſhare; all that are filled to the brim do not think it ſufficient. But the condition of this meat which Chriſt bleſſed was, That they were all filled, and they had as much as they would. Therefore when you meet with ſuch as are well pleaſed to have their honours ſtay at a growth, and to wax no higher; to have their riches hoopt within a moderate ſize, and to ſwell no bigger, you may ſay they have eat ſome of God Almighties Loaf, they have as much as they would: But when you light upon ſuch, (and they are not hard to find) whoſe ambition is pained like a woman in travel, till it bring forth a bigger fortune; who covet forty that it may beget an hundred, and drive on an hundred till it make a thouſand, and ſo forth, you may ſay that theſe have lickt of the Devils hony, and if they might have their own will they would burſt their belly.
Now to conclude all. To ſay that this Wilderneſs-ful of people had as much as they could eat out of two or three Omers of corn, out of a little that a poor Lad perhaps had gleaned, it is marvelous in our ears. Yet take all, and it goes much beyond this, for the Fragments which remained did fill twelve Baskets. Yea, ſays the common Gloſs, there are Speculations of Divinity, with ſecret Traditions which the rude unlearned people cannot digeſt, theſe the Apoſtles and their Succeſſors keep cloſe in their own baskets, it may be this note is of that kind, therefore I paſs it over and let them reſerve it to themſelves. The plain truth is, that was done, 1. Ad miraculi evidentiam; it could not have been evident that all were filled, unleſs ſomewhat had been left. 2. It was done ad miraculi claritatem, to make it exceed above any thing that could be compared. It was beyond Manna, that would not keep if any of it were laid up, this did. It was beyond the meat which the Ravens brought to Elias, he had but a morſel at once to ſerve neceſſity. It was beyond the Widows meal, and her oil, they increaſed no more after the rain fell, but here was an increaſe after an univerſal ſatu…ity. 3. When this miraculous Feaſt was done a great deal ſuperabounded, to admoniſh them they muſt not think to live always upon Miracles 4. As the beginning of this noble work was a leſſon againſt covetouſneſs, and thruſt us on to diſtribute, ſo the end of it is a leſſon againſt Prodigality, and bids us lay up that which remains. 5. Let them to whom it belongs do the due work of Evangeliſts, and though they earn but little here, the remainder will be great which comes hereafter, God will give to each Apoſtle a Basket full, nay, a Barnful in the Kingdom of Heaven. Both Cedrenus and Nicephorus, take them as they be,Niceph. lib. 7. c. 49. relate what precious Monuments theſe baskets were in after Ages, it is thus. Conſtantine, intending the ſplendor of his own City, brought from Rome the largeſt Pillar of Porphyrite ſtone. Upon the top he ſet an Image of Braſs, praiſed for the beſt Piece in the world, it was the Statue of Apollo in old Troy; In a Vault under the Baſe he laid up as his choiceſt Reliques an Axe with which Noah made the Ark, and theſe twelve Baskets in which the Fragments were carried away of the Loaves and Fiſhes. Why theſe more than any other Reliques? Nicephorus ſays nothing to it; you ſhall have my conjecture, He choſe the Relique belonging to the Ark rather than any other to preſerve the City, ſtanding upon the Sea, from Inundation: He choſe theſe twelve Baskets as a deprecation againſt Famine. I will diſpatch. Other myſteries I could enumerate upon this which was over and above all that was eaten. One thing I muſt not omit, which hath buſied divers to no great purpoſe, that when five thouſand eat of five Loaves and two Fiſhes twelve Baskets remained, when four thouſand eat of ſeven Loaves and a few Fiſhes but ſeven Baskets remained. What is this to us, if Chriſt would ſhew the riches of his Liberality unequally where he pleaſed? But what if it cannot be decided for all this at which Feaſt moſt was remaining? The twelve Baskets are called foreign, they were ſuch as you might dandle in your hand, the Jews carried them under their arm in the days of Juvenal the Poet. The ſeven Baskets are foreign, as big as Paniers. There is a large difference between Amos his little basket of Summer fruit and the basket wherein St. Paul eſcaped out of a Window at Damaſcus, that is called foreign in the Acts. Now you ſee that ſeven Doſſars may come to more than twelve Hand-baskets. But I determine nothing, mighty was the power of our Lord Jeſus in both, and his Liberality never to be forgotten. Nay, the increaſe which he gives us year by year is ſo plentiful (as our lateſt harveſt can teſtifie) that no memory ſo ſhort but will remember it, no heart ſo ingrate but accepts it with all thankfulneſs, no tongue ſo ſlow but will praiſe him. AMEN.