Deuout contemplations expressed in two and fortie sermons vpon all ye quadragesimall Gospells written in Spanish by Fr. Ch. de Fonseca Englished by. I. M. of Magdalen Colledge in Oxford

THE XXV. SERMON, VP∣ON THE FOVRTH SVN∣DAY IN LENT. (Book 25)

IOHN 6. MAT. 14. LVC. 9. MARC. 6.

Post haec abijt Iesus trans Mare Galileae.

After these things, Iesus went his way ouer the Sea of Galilee, &c.

OVr Sauiour Christ, in that matter of multiplying the loaues and the fishes, prouiding for the necessitie of those people that did follow him, wrought two miracles as famous as they were cheerefull.

In the one, he gaue food to foure thousand persons, be∣sides women and children, with seuen loaues & a few fishes, and they beeing all satisfied, there were twelue baskets full remaining. This miracle is mentioned by Saint Mathew and Saint Marke.

In the other, That which the Church doth this day solemnise, which was the more famous, not onely for that the guests were fiue thousand, besides wo∣men and children, the loaues fiue, the fishes two, and the leauings twelue baskets full; but for that all the foure Euangelists wrote thereof; and much the more, for that it was an occasion (as it is obserued by Saint Chrysostome) because our Sa∣uiour did preach that excellent Sermon of the Mount, for whose Doctrine that miracle was most important.

After these things our Sauiour went, &c. Saint Augustine and Saint Hierome are of opinion, That the occasion of our Sauiours withdrawing of himselfe was, the death of Iohn Baptist; the ioy for whose birth beeing so generall, it was not much, that the sorrow for his death should be great. And this sutes well with that Text of Saint Mathew,* 1.1 who reports it to be after the death of Saint Iohn▪ This his departure thence, shewed his sorrow for his friends death: but that kingdome had greatest cause to lament and bewaile Saint Iohn Baptists death, and Christs going from them; for what is a Kingdome without them. The Saints of God are the force and strength of Kingdomes, the walles and bulwarkes of Cities, the hedges about a Vineyard, the foundation to a Building, bones to the bodie, life to the soule, and the chiefe essence and being of a Commonwealth. And whilest they had Christ and Saint Iohn among them, there was not any Ci∣tie in the world so rich as that; but the one being dead, and the other hauing left them, Ieremie might verie well take vp his complaint, and bewaile their mi∣serie and solitude. Esay treating of the misfortunes that should befall Shebna the High-Priest, sayth, Auferetur paxillus qui fixus fuerat in loco fideli, & peribit, quod pependerat ex eo, The Naile that is fastned in the sure place, shall depart, and shall be bro∣ken and fall, and the burthen that was vpon it shall bee cut off. Now paxillus is that which in poore mens houses is called the Racke whereon they hang spits, or a shelfe whereon they set their vessels; which in rich mens houses is called Apa∣rador, a Court-cupboord, whereon is placed their richest pieces of plate, and such as are most glorious to the eye. And hereof mention is made in the one and thirtieth Chapter of Exodus, and the third of Numbers. But your poorer sort of People, that are not scarce worth a paire of Rackes, strike in certaine pinnes into the wall; and as the shelfe falling, all falls with it that depends thereupon, so when the High-Priest (being a good man) dies, all good perisheth with him in the Commonwealth, because the chiefe good of the State dependeth thereup∣on. The Homic••de had fiue Cities to flie vnto for shelter, but hee could not re∣turne home to his owne Countrie till the death of the High-Priest. And Philon rendring the reason of this interdiction, saith, That the High-Priest is a Pariente or Kinseman of all those that liue in his Commonwealth; Qui solum habet ius in viuos & in mortuo••: as euerie Citisen hath his particular Kinsemen, to whom he owes an obligation, to acknowledge the benefits he receiues from him, and to reuenge the wrongs that are done to him; In like manner, the High-Priest is the common Kinseman of the Liuing, to whom hee owes an Obligation to accord their discords, to cut off their suits in Law, to quit their wrongs, and to desire the peace and prosperitie of them all. In conclusion, he being as it were a com∣mon father to all, in so great a losse, in so sencible and generall a sorrow, when a common misfortune should compound particular wrongs, when all mens hearts are so heauie, their eyes so full of teares, their minds so discomforted, it is a fit season for a Homicide to returne home to his Countrie. And if the death of a High-Priest, who happely was no holy man, causeth in a Commonwealth so ge∣nerall a griefe; the death of Iohn Baptist, and our Sauiours departure from this People, What effect of heartie sorrow ought that to worke? God threatned his People by Esay, The Lord shall giue you the bread of aduersitie, and the water of affli∣ction.* 1.2 When the King of Israell commanded Micheas to be cast into prison, hee said vnto him, Su••••enta tecum pa••e tribulationis, & aqua angustiae, Feed vpon the b••••ad of affliction,* 1.3 and the water of affliction. In the Hebrew both places beare the same words: but Esay afterwards saith, That though Gods hand shall be heauie vpon them, and that he shall afflict them with many miseries, yet he will not take away

their Doctors and Teachers from amongst them, nor the light of his Doctrine. I haue threatned you with the famine of my word, I will send a famine in the land,* 1.4 not a famine of bread, nor a thirst of water, but of hearing the Word of the Lord. But God recalls this threatning oftentimes, Et non faciet auolare à te vltra Doctorem tuum, and will not cause thy Teacher to flie from thee. But Iohn Baptist being dead, and our Sauiour withdrawne himselfe, that Countrie could not rest in a more wret∣ched estate.

Secondly, The death of Iohn Baptist made him leaue the land, and put forth to sea, making a seperation betweene him and them: for when God gets him gone from thy house or thy citie, thou art beaten out of doores (as they say) with a cudgell; euen then doth a man go turning backe his head, like a Hart that is hun∣ted and pursued by Hounds, neuer letting him to be at rest, but chasing him with open mouth from place to place. God cannot absent himselfe from his Crea∣tures, nor can his immensitie giue way to the vtter abandoning of this goodly Fabricke, and wonderfull Machina of the World: yet so great is the hatred which he beares to sinne, that he also commands vs to get vs out of that Citie where Sinne doth raigne; signifying thereby vnto vs, That if any thing can make him to absent himselfe from vs, it is our sinnes. God had his house and his residence in Hierusalem; so sayes Esay:* 1.5 God had his house and his hearth there, as if hee had beene one of their fellow Citisens, and a Towne dweller amongst them: but their abhominations made him to abandon that place. Eze∣chiel saw the glorie of God how it went by degrees out of the Temple, staying one while here, & another while there, resting it selfe now against this pillar, now that, till at last, The glorie of God was cleane gone out of the Temple. Their abhomi∣nations did as it were driue him out by head and shoulders, & shoov'd him forth by little and little.* 1.6 The great abhominations that the House of Israell committeth here, causeth me to depart from my Sanctuarie. Iosephus in his booke of the Warres of the Iewes saith, That when Titus and Vespasian came and besieged Hierusa∣lem, the gates of the Temple flew wide open, in token that their sinnes had thrust God out from thence. And Cornelius Tacitus addeth, That they made a great noyse at their opening, in token of his loathnesse and vnwillingnesse to leaue them: howbeit he spake like a Gentile, hauing reference to the multitude of their owne gods. The Poets likewise haue feigned, That Troyes vices were Troyes ruine, and had banished the gods from them; for had they beene present with them, neither the fire that consumed their Citie, nor all the power of the Gretians had beene able to haue done them the least harme in the world: So says Saint Augustine in his bookes De Cinitate Dei. The Syrians tied their gods to the Alters of their Temples, with fetters and with chaines. And albeit Saint Chrysostome saith, That they did vse them as they deserued, yet the intention and purpose of that People was not to detaine them there as prisoners and malefa∣ctors, but onely to haue them in safe keeping, and to make them sure from get∣ting away from them; thinking themselues vtterly vndone if they should de∣priue them of their presence. W••e vnto them, when I shall goe from them. If God be with vs, no ill but is good; if God be not with vs, no good but is ill.* 1.7 Because God was not with me these miseries came vpō me. Sampson as long as he had God with him, neither Hercules, Milo, nor Theseus, were comparable vnto him; but when God left him, there was not any man more cowardly;* 1.8 He thought to haue escaped as at other times, but he knew not that the Lord was departed from him.

Saint Marke, renders another reason,* 1.9 Come yee apart into the Wildernesse and rest awhile. So great was the number of those that followed him, that hee had not

any fit place for to giue them entertainement, and to make them to sit downe and eat. And our Sauior well witting that these his followers were faint and wearie, he was willing to giue them a little ease & rest. The soule is a strong and able Spirit, immortall, incorruptible, vnweariable, like vnto that of the Angells; but the bodie is weake, feeble, and mortall: It had need in the midst of it's labour to rest it selfe, that it may returne afresh thereunto. Mens bodies beeing like vnto yron tooles, which being dull'd with working must be ground a new, that they may haue an edge set vpon them, and performe their worke the better. In the Statua of Nebuchadnezzar, the Gold, the Siluer, and the Brasse were lasting met∣talls; but the Clay was not so: And though the stone had not broken it, by lit∣tle and little it would haue mouldred away of it selfe. Sambucus made an Em∣bleme of this subiect. The bow cannot alwayes stand bent; nor the treble string of a Viall stand still strained to it's highth: Birds cannot alwayes flye, nor fishes swimme, beasts cannot continually labour, nor the eyes watch, nor the feete walke, nor the earth, nor the plants thereof still affoord vs fruit. In a word, Quod caret alterna requie, durabile non est. Aristotle saith in his Problemes, That he that walketh vpon a plaine euen ground is wearied more through that vnifor∣mitie of motion, than if he went vp hill and downe hill, which doth giue a grea∣ter ease vnto the ioynts and muscles, &c. In like manner, vniformitie of life is commonly wearisome and tedious vnto vs, and there is no life which is wholly moulded after one fashion, that is held happy, vnlesse it inioy some variety. Euen those exercises which are most sauorie vnto vs, are (if wee doe nothing else) most wearisome vnto vs. Eating, sleeping, hunting, and gaming, if wee continue them long, how vnsauorie, and how vnpleasing are they vnto vs? And the rea∣son of it is, that our nature will by no meanes suffer and indure any continued exercise, whether it be weightie, or light, but holds it a meere tyrannie, and ex∣treame crueltie. Ieremie doth complaine, for that in Babylon they did not al∣low the Captiue Israelites any time of rest: Our neckes are vnder persecution, we are wearie and haue no rest. Saint Luke saith, Oportet semper orare; Saint Paul, Sine intermissione orate.* 1.10 The one bids vs to pray continually; The other without ceasing or intermission. But that word Semper, doth not implie a continuation of time, but a complying of our obligation, and the full performance of our dutie in that kind. Our Sauiour Christ therefore, seeing his Disciples were wea∣rie, and being sencible of his owne wearinesse, when he sate downe to rest him∣selfe by the Well of Sichar, he was desirous that they should take their ease, and said vnto them, Come rest yee a while.

* 1.11Let no man thinke it strange, that hee that vndergoes so painefull an office as preaching, should vnbend the bow, and rest himselfe a while; who onely rests himselfe the more that he may take the more paines. Whence it is to be noted, that God is so franke and so liberall, that the Rest that is taken to this end, God puts it to the same account as his paines-taking, and rewards it as any other the best seruice that he doth him. So doth Saint Basil expound that verse of Dauid, I will alwayes giue thankes vnto the Lord,* 1.12 his praise shall bee in my mouth continually. Now Dauids thankes giuing, and praising of the Lord, was not continuall; For, he had his houres of sleeping, of eating, of conuersing with his friends and ser∣uants, and other his houres of recreation; but because those houres of taking this his ease and rest, were directed to the better inabling him to serue God, God accounts of them as if they had been continually imployed in his seruice. True it is, that those houres of our rest and recreations, ought to bee few, and short, a Requiescite pusillum, Rest a while. A short come off. Let those that weild the

world, and their ministers take their rest; but let them rest but a while, for if thou allowest thy selfe eight houres to sleepe, sixe to play, and foure for to walke, thou robbest thy obligation of it's true time, and makest those that are sui∣ters, to shed teares. And this is contrarie to Christs doctrine, and condemnes it in thee, when he sayth vnto thee, Requiescite pusillum, Rest a while: And here will I also rest from further prosecuting of this point.

And a great multitude followed him. The Gospel sayth, That the men that fol∣lowed him, reckoning those to bee men (which the Scripture vsually so vnder∣standeth) that are from twentie vpward, were to the number of fiue thousand; S. Vincent Ferrar saith, That with women and children, they were some fifteene or twentie thousand: neuer any Prince in the world retyring himselfe into the Desert so well accompanied, and yet so all alone; so well accompanied, in re∣gard of the multitude of the men; and so all alone, because all or the most part of this people followed him either out of necessitie, curiositie, or out of ma∣lice. All the Court doth attend and wait vpon thee, because thou commandest all; but thou art neuer more alone, than when thou hast most companie: for all those that accompanie thee, are not all of thy companie; they goe not along with thee, but with themselues, following thee not so much out of affection, as affectation, more to see thy miracles, than to receiue thy instructions. The pled∣ges of true friendship indeed, are, to hazard a mans life for his friend, to con∣dole with him in his miseries, and to reioyce with him in his happinesse: but since wicked presumption (as Ecclesiasticus speaketh) hath sprung vp to couer the earth with deceit,* 1.13 and that priuat interest, like the Iacke-Daw, hath only learned to prattle the language of loue, there is no trust to be had in these pledges.* 1.14 There is some friend which is onely a friend in name; and hast thou not seene, that when heauinesse remaineth vnto death, a companion and friend hath bin turned to an enemie? There is some companion which in prosperity reioyceth with his friend, but in the time of trouble is against him: There is some companion again, that helpeth his friend for the bellies sake, & taketh vp the buckler against the ene∣mie; There are perhaps some such, that dare, nay will not sticke to lay downe his life for a good friend indeed: And there are some likewise, which for their own interest wil hazard both goods and life, and all that they haue; but if they did thinke they should faile of their ends, and that it should not turne to their greater aduantage, they would not venture one farthing, though it were to saue thy life. When Adoniah vsurped the Kingdome, and proclaimed himselfe King,* 1.15 the Princes of the Bloud tooke part with him, Ioab, Dauids Generall, besides diuers other prin∣cipall Captaines and Commanders, and most of the valiantest men of Warre, as also Abiathar the High-Priest: In a word, the Clergie and the Laitie were both mainly for him; and yet hauing all these on his side, he was all alone. All the strength of the Armie was not with Adoniah: many vnderstand this of the Kings Guard; but for our purpose, it may be better vnderstood of all those who pro∣fest themselues to be Adoniahs f••iends, but were not true in heart vnto him, nor did not sticke so close vnto him as they made shew; for they did not so much re∣spect Adoniah, as their owne ends. The Kings sonnes thought he would prooue their best brother; the Nobilitie, their best King; Ioab, that hee would pardon his murdering of Amasa and Abner, and that hee should hold his place of Gene∣rall; Abiathar, That he would not put him out of the Priesthood, though there was I know what prophecied to the contrarie. But the proclaiming of Salomon was no sooner heard, but they left one by one, and went their wayes, till they had left him like a single proposition to stand alone by himself, hauing no cham∣pion

to make good his Title. Seneca pressing this Argument, saith, Many Flyes come to the Honie, many Wolues to the Sheepefold, many Ants to the Wheat; yet the flyes are no friends to the honie, nor the wolues to the sheepe, nor the ants to the corne: Nor art thou to esteeme those thy friends that accompanie thee, for they are no better than flyes, wolues, and ants, which seeke not thee but themselues. And if thou shouldst but heare, after they haue profest themselues thy friends, fawn'd vpon thee with flattering tearmes, and vow'd what a deale of loue and affection they beare vnto thee, what they talke of thee behind thy back, and what they mutter and whisper of thee in by-corners, thou wouldst then see and perceiue that all thy prosperitie, is the fable and common by-word of their wrongs and discontents.

Because they saw his Miracles, which he did on them that were diseased. All the Mi∣racles of our Sauiour Christ, were directed to the repayring of our miseries.

First, for the furthering of our Faith, which depending vpon the Will, comes by benefits to bee well affectioned thereunto, and to incline to Knowledge and Vnderstanding.

The other, To show by sencible signes, the end which caused him to come into the world, which was to cure our Soules infirmities.

The third, That it might appeare vnto Man, that the onely motiue thereunto, was his Mercie.

Now the Iewes did neither fixe their eyes, nor their thoughts vpon any one of these; but onely vpon their owne proper ends. Either because hee should heale them, or fill their bellies. And therefore, albeit some say, that the Euan∣gelist did set downe this reason, that he might thereby aduise vs, that our Saui∣our was bound as it were to doe that he did, for these people that followed him, yet I doe rather beleeue, that he set downe this passage, to giue vs thereby to vn∣derstand how vnobliged he stood to doe them this so great a fauour, and how kind hee was of his owne accord, to those that did so ill deserue any kind∣nesse at his hands. And therefore hee discouereth their mindes, layeth open their intentions, and manifesteth their priuate interests. Because they saw his Miracles, &c.

And therefore Saint Paul saith, He did shut vp all in vnbeleefe, That is, Hee did permit, that they should all fall into the net of sinne, that hee remaining wholly disingaged, his obligation should by his mercie & his pittie of them, be the more esteemed, by how much the more it was vndeserued.

Quia videbant signa. As if he should haue said, That they sought rather after meat,* 1.16 than after him that was to giue it them; and therefore hee said vnto them elsewhere, Yee haue followed me because I haue filled your bellies, and giuen you fulnesse of bread. For there are some people that seeke after God for worldly blessings, and neuer thinke vpon him but in time of want and necessitie, and then if God doe not relieue them, they care not a pin for him. Elisha was with Ieh••∣ram,* 1.17 and reprooued him because he neuer sought after him, but in time of hun∣ger and thirst. Micah went weeping and crying after those that had stolne away his siluer god, but because hee made vse thereof for his owne priuate interest, when a greater conueniencie of gaine was offered vnto him,* 1.18 hee forgot the former, and thought thereof no more: It is better for thee (sayd they) that thou shouldst bee a Priest of a whole Tribe, than of one particular House. Philon commenting vpon Cains answer vnto God, [the Seuentie rendering this Translation, Si proijcis me à facie tua, à facie tua abscondar, If thou cast me from off the face of the earth, let me be hid from thy face] saith, That it was all one as if hee

should haue said, If thou wilt not bestow vpon mee the blessings of the earth, keepe those of heauen to thy selfe; if I may not enioy the pleasures & delights of this world, let vertue and goodnesse for me goe a begging, I care not for it. Many make vse of God as they doe of a Felt, to defend them from the Sunne and the raine, which heats and stormes being ouerpast, they hang it vp against the wall; seruing God as many seruants serue their Masters, not so much for loue, as gaine. And this ariseth from hence, that they know no other good saue that which their sences set before them, and this is the marke whereat they shoot.

And hence it followeth, that in the predicament of those things that are good, God of all other is the most disesteemed, and least accounted of. According to that of Saint Augustine, Omnia diligimus, omnia amamus, & solus nobis vilis est Deus. For the good of this life, men will doe much more than they will for God; they will goe I know not how many leagues, some by sea, others by land, for these temporall respects, but will scarce stirre a foot out of doores for Gods seruice. If they would but take halfe that paines for their saluation, as they doe for their damnation, they would all of them be Sainted in Heauen. Out of the pleasure that some take in hunting, they care not whither they eat or no for two or three days together; but it goes against their stomacks to fast but one day for Gods sake. Out of the delight that some take in play, or in rounding the streets, they will scarce sleepe in thirtie nights one after another; but will not watch one in humbling themselues vpon their knees, and praying vnto God: For these worldly vanities they will not sticke to impawne their whole estate, but it goes against the haire with them, to spend so much as one poore Royall in Gods ser∣uice. Vpon a Prince, or the Princes Fauourite, they will make no bones to be∣stow some great and costly Present, but grudge to offer vp to God a poore hun∣ger-starued Lambe. Of these kind of men Malachie much complaineth, Yee offer the lame and the sicke, and yee snuffe at it when yee haue done,* 1.19 and thinke yee haue beene at too great charges with God, as if the worst of your Flocke were not good enough for him. Caligula gaue to the repairing of the Walls of Rome sixe thousand Sextercios, which are fifteene thousand Crownes; and vp∣on one of his Mistresses hee bestowed as many Sextercios to buy her a Kirtle, making his Whore equall in cost with the Commonwealth. Tibi soli peccaui, & malum coram te feci: These words of Dauid are diuersly commented; but one of the sences vpon that place is this, O Lord I haue onely offended thee, against thee onely haue I sinned, thee onely haue I despised; I was careful that the peo∣ple might not come to the knowledge of this my sinne, and that it might be hid from Vrias his house; I was more fearefull of mens eyes, than I was of thine, which are brighter than the Sunne. And hereunto did that holy King Dauid al∣lude in his 48 Psalme, Wherefore should I feare in the euill dayes, when Ini∣quitie shall compasse me about, as at myne heeles? That sinne which he made least rec∣koning of, and cast behind him as it were at his heeles, were those cords that did most wring him. It was an old Prouerbe, Oculus habet in solea; that which hee should haue made most reckoning of, he put it vnder the sole of his shooe: but God, whom hee should haue esteemed aboue all, him hee made least ac∣count of.

When Iesus lifted vp his eyes and saw, &c. Saint Mathew and Saint Marke both say, That he went, together with his Disciples, into a Barke, and that hee crost ouer to the Desert which was on the other side of the Riuer, and the people that followed him taking notice of the voyage that he was to make, whither it were

that they wanted ship-room, or that the wind was against them, they ran on foot thither out of all Cities, and came thither before him, waiting for his comming. Our Sauiour being disimbarkt, went vp to the Mount, saying vnto his Disciples, Rest a while. He went forth to see the people that followed him, and when hee saw them, beeing mooued to pittie and compassion of them, because they were like Sheepe that had no Sheepheard, hee entertained them with much courtesie and kindnesse, and hauing instructed them in many things concerning the King∣dome of God, he afterwards cured those that were sicke. And when the day was now farre spent, his Disciples came vnto him, saying, This is a desert place, and now the day is farre passed, therefore I pray you dismisse them and let them depart, that they may goe into the Villages and Townes about, and buy them bread, for they haue nothing to eat: but he answered and said vnto them, It is better that yee should giue them to eat.

When Iesus had lift vp his eyes. To behold one earnestly, is a token of loue and care: and herein our Sauiour not onely shewed a token of his affection, but also of his prouidence. That it is a signe of Loue, Esther said vnto King Assuerus, If I haue found fauour in the sight of the King:* 1.20 she did take the eyes to bee the Ar∣chiue of fauour; and therefore did petition him, That he would entertaine her suit with the eyes of grace and fauour. The Prince of Poets painting forth Iu∣piters fauouring of the Trojans, being driuen by tempest on the Affrican Coast; expresseth it thus; — Libiae defixit lumina regnis: — Inclining Dido's brest to take pittie and compassion of them, and to supplie their wants, and to feast them in her famous citie of Carthage.

That it is a token of Prouidence, Ioues Statue with three eyes doth exempli∣fie it vnto vs; beholding things past, things present, and things to come. This agrees with that other, Firmabo super te oculos meos, I will fixe my eyes vpon thee. But this looking here, must be a looking with care and attention: and therefore we haue here a Seeing and a Seeing, it is ecchoed and redoubled vnto vs, Cum subleuasset oculos, & vidisset, videns vidit afflictionem suam: Vide Domine, & con∣sidera me.

There are some eyes which looke, but doe not see: Of the rich Foole Iob said,* 1.21 He opened his eyes and found nothing. Your Hares sleepe with their eyes open; and Hermolaus reporteth the like of Iupiters Guard. Of your Images and Idols Dauid said▪ They had eyes, but did not see. And S. Luke saith of S. Paul, Beeing open eyed he saw nothing.

Others there are who see, but will not see; these see a poore Soule, but turne their eye aside from him, because they will not see him: contrarie to Salomons councell, Turne not away thyne eye from the Poore. They will not affoord them their eye, lest their heart should follow after; such men will not take notice of the wretched estate of the Poore, lest the pittifulnes of so miserable a spectacle might chance to mooue them to charitie, and draw something out of their pur∣ses. Saint Bernard cites the Spanish Prouerb, Ojos que no veen, cora çon que no quie∣bra, What the eye sees not, the heart rues not. Boaz knew well enough the great want and necessitie wherein Ruth and Naomi liued; but hee did not relieue this their pouertie, because he did not see it: but when he saw the one of them glea∣ning the skattered eares of corne that were left in the field, his eyes wrought vp∣on his heart, and taking compassion of her, hee aduised his Reapers, That they should purposely leaue some eares for her to picke vp. O Lord (said Martha to our Sauiour) Hadst thou beene here my brother had not beene dead; for hadst thou but seene thy sicke friend, and the affliction of his sorrowfull sisters thy seruants,

thou couldst not chuse but haue taken pittie of vs. The Chroniclers of those Times report of Alexander the Great, That he had Cor durum, & auarum, a hard and couetous heart: but his couetousnesse he ouercame by his ambition of com∣mand and empire; and his hardnesse by his eye-pittie. Diodorus storieth, That seeing in Greece a great number of poore soules that were naked and distressed, the teares trickled from his eyes, and tooke order that they should be furnished fo••thwith both with cloaths and money. If then a heart that is naturally hard, ••annot indure to see men in miserie, and not relieue them; How much more shall God, who is made all of mercie and compassion, extend his pittie towards vs? The Princes of the Philistines found this to be true,* 1.22 when making the simi∣litude of their loathsome and painfull disease in gold, they presented them be∣fore the Arke, conceiting with themselues, That God but looking vpon the meere similitude of their Emerodes, his bowells would bee mooued with com∣passion towards them. Pulchriores sunt oculi tui vino; Wine quickens the spirits, it comforts & cheereth the heart; but the eyes of God are more louely to looke to, and far better than the best wine.

Cum subleuasset oculos Iesus, & vidisset.

There was a time when God did put the repairing and remedying of our mi∣series in our eyes; Sicut oculi ancillae in manibus Dominae suae, ita oculi nostri ad Deum Dominum nostrum, &c. As the eyes of a louing and faithfull handmaid are al∣wayes attending on her Mistresse, obseruing euerie the least cast of her counte∣nance; so our eyes should be still bending, & as it were hanging continually ouer that diuine Fountaine, till we draw from it the water of Mercie and of Pittie. O Lord, thou art bound to take pittie on me,* 1.23 because I haue myne eyes fixed and nayled as it were to thy mercie. This care God did represent vnto vs, when he commanded Moses to erect that dead brasen Serpent, to the end that those who were stung by those liuing serpents, might by looking thereupon bee healed; As many as are bitten, and looke vpon it, shall liue.* 1.24 That Precept of Leuiticus ten∣ded to this purpose, The seuenth yeare shall be a Sabboth of rest vnto the land,* 1.25 it shal be the Lord•• Sabboth, thou shalt neither sow the field, nor cut the Vineyard. This was Na∣tures feast of rest; obliging vs to lift vp our eyes to Heauen, and to beg of God our dayly bread. For too much plentie & aboundance doth make vs oftentimes to abandon Gods prouidence, and to grow forgetfull of the care that he hath of vs. Out of the same reason he would not that the promised Land should be Lo∣cus rigatus, a watred land, like to that of the ouerflowing of Nilus, but that they should expect and looke for their water from Heauen: for in Aegypt, the power that they had to open at their pleasure the waters of Nilus, and to inrich their grounds therewith, was no small meanes to make them forget God.

But Experience crying out with a loud voyce, That our eyes do not endeauour to looke vp so high as they should, and that when they ought to lift them vp to heauen, they cast them downe to the ground: The remedying of our miseries was made ouer to his eyes; giuing vs thereby such good securitie, that to behold his eyes, and to be cured, is all one. The Fabricke of the Temple being ended, Salomon made a most deuout prayer vnto God; wherein hee did earnestly petition him, That he would be pleased to looke downe vpon this his house with a gratious and fauourable eye; for, ô Lord, if thou shalt but vouchsafe to grace this Tem∣ple by beaming forth thereupon the resplendent rayes of those thy eyes, which are the light and life of the Church, I shall giue it for granted, that it shall surely stand in thy grace & fauour; Let thyne eyes be open to this house night and day.* 1.26 There

is no gage or pledge so sure, as God setling of his eye vpon vs: for mens eyes do commonly follow the desires of their hearts; and because our good, and the best estate we haue, cannot rest well assured in the hands of our desires, for that for the most part they are our greatest enemies, and oftentimes proue our Hangmen and Executioners, God gaue them ouer to the lusts of their owne hearts: so that there is no trusting to our owne eyes. God left Adam to his owne libertie, and tru∣sted him with the Empire and domination of the whole earth, but hee lost it in the turning of a hand, to giue content to his longing wife. Ne contristaret del••••i∣as, saith the glorious Doctor Saint Augustine; fearing more her sorrow, if hee should not haue satisfied her longing, than the losse of Heauen, Earth, and God. Afterwards, God fearing the like frailtie in man, when he had shut vp that small remnant of mankind in the Arke, (which he was willing to free from the furie of the Flood) he shut it too, tooke away the key, and hung it at his owne gir∣dle; doubting with himselfe, That if he had left it in Noahs hands, though hee were so good and holy a man as he was, it would not be safe in his keeping.

Amongst other innumerable reasons, there are two that we may specially re∣lie vpon, and confidently build vpon them:

The one, That the eyes of Gods prouidence are still watching ouer vs, and taking care of our good. Saint Cyrill saith, That our Sauiour looking vpon this hungrie people, and that had followed him thus afoot, did represent Gods be∣holding from the top of that high hill of his eternitie, all those things that ei∣ther are, were, or shall be. For as Boaetius saith, Cunctorum, spectator est Deus, God o∣uersees all. Of men Saint Austen saith, That all that haue beene, or are in the world are poore beggars which eat of the crummes which fall from Gods Table; And as your poore wandring beggars which are almost hunger-starued, stand at the gates of a rich man that is a great almes giuer, with their scrips and pilgrime staues, expecting an almes; so all men both great and small, rich and poore, from the king to the beggar, stand waighting at this great House-keepers gate, looking for some releefe from him. Nor is there any man so rich, or so happy, that is not forced to be one of Gods beggars. And that Kingly Prophet Dauid saith the like of the beasts of the field in diuers places, The eyes of all waite vpon thee ô Lord,* 1.27 and thou giuest them their meat in due season, Thou openest thy hand,* 1.28 and fillest all things liuing with plentiousnesse, Hee giueth fodder vnto the Cattell, and feedeth the young Rauens that call vpon him. By Cattell, hee vnderstandeth whatsoeuer beasts of the field: And by the Rauen, whatsoeuer fowle of the ayre. And hee did purposely and more particularly put here the Rauen, either because those old ones doe not acknowledge their young, for that they are white when they are hatcht, the damme and her mate beeing of a con∣trarie colour: Or because it is such a rauening bird, that according to Ari••••otle and Pli••ie, the old ones doe banish their young ones as soone as they are able to flie, and shift for themselues, into some other region further off, that they may not rob them of their food and sustenance. In a word, great and small, high and low, haue their maintenance from God; Who is it but God, that feedeth the yong Ra∣uens when they call vpon him? Of the trees and plants that holy King Da••id sayth, Saturabuntur ligna campi, & Ce••ri Libani, &c. Of the Angells, Planets, & Starres, a Phylosopher saith, Greges Astrorum semper pasci••. And as the Sheepheard num∣breth his sheepe, and puts a marke vpon euerie one of them; so our Lord God doth number the multitude of the Starres, and ca••••eth them by their names. The glo∣rious Saint Chrysostome tells vs in a metaphoricall language, That in those im∣mense spatious walkes in Heauen, there are other more beautifull fields, other

Fountaines, other Floures, other Groues, and that God doth sustaine and main∣taine them all, All liue vnder his protection. Since then that all things liue so secure vnder his diuine prouidence, Why should man distrust, especially seeing that he hath an eye and a care to his wants and necessities; Who is like vnto the Lord our God, who dwelleth in the highest clouds, and yet doth behold from aboue, whatsoeuer is in heauen or in earth? The sight is not qualified by seeing great things, but by per∣ceiuing the least atomes or motes that are in the Sunne. In an Epistle which the glorious Apostle Saint Paul wrote to the Romans, he calleth God, the God of Hope; for he looking downe vpon vs doth inrich vs with such assured hopes, that we may hold them more firme and sure vnto vs, than any present possession of those lands or goods which we enioy.

The second reason is, That if any thing can grieue Gods heart, it is our mise∣rie and necessitie; and therefore he makes such hast to helpe vs, as if it were his owne case; My sister, my Spouse, thou hast wounded my heart with one of thyne eyes, and with one haire of thy necke.* 1.29 The haires are the symbole of thoughts and cares, for as the head is full of haire, so is it full of care. The ••ye of the Huntsman doth more harme than the Arrow which hee shoots; for he that doth not throughly eye his game, seldome kills: and therefore the Spouses Beloued sayes vnto her, Euerie one of thy cares, especially when I see thee looke vpon me, are so many darts sticking in my heart. Abbot Guaricus dis∣coursing of the Prodigall, saith, That when his father saw him so ill accoutred, compassion did more strongly possesse him, than the passion of sorrow for his sins did his sonne. When Abraham was swallowed vp as it were with sorrow,* 1.30 as hee vnsheathed his sword to sacrifice his son Isaac; Dominus videbit (saith the Text) id est, prouidebit; which was the good old mans answer, when his sonne askt him, Vbi est victima, pater mi? My father, where is the Lambe for the burnt Offering? The Septuagint read Apparebit; the Tigurine, Videbitur. For God seeing vs suffer for his sake, is of it selfe a present helpe in our time of need. Many of the Saints do ponder the griefe which God did discouer for that dearth which Israel indu∣red,* 1.31 and the care that he tooke in allaying the sharpenesse and tartnesse of Elias his austere and sowre disposition, who when he had caused the windows of heauen to be shut vp for three yeares, yet he appointed him a Rauen to bee his Steward, to bring him in prouision, that hee might not suffer in that common cala••••••tie; yet giuing him this checke by the way, It is not fit that thou alone shoulde••t eat, and 〈◊〉〈◊〉 the rest of my people starue; but since I haue past my word, this Rauen shal take care of thee. Saint Chrysostome saith,* 1.32 That this was a seuere reprehension of the Prophet Elias. That a Bird that hath no pittie of her owne brood, should take pittie of thee; that a bird that by nature is cruell, and liues vpon rapines and spoyle of others, should be a Minister of mercie vnto thee: and thou that shoul∣dest haue been a mediator betwixt God and his people, shouldst be a prouoker of him to vengeance; he cries out against him, Absurdum est, ô Elias, Thou hast com∣mitted a great absurditie, ô Elias. Saint Augustine further addeth, That the Rauen which heretofore shewed himselfe vnthankefull, in not returning again to Noahs Arke, is now so farre altred from that he was, that he brings thee bread and flesh, affoording thee thy dayly food; it had not been much for thee to haue expected an alteration likewise in the Children of Israell. Procopius tells vs, That the Ra∣uen is an vncleane creature by the Law; and beeing that I, who was the Law-gi∣uer, did dispense that thou shouldest take thy food from him, Why mightst not thou as well haue asked a dispensation of me, for this so long an interdiction.

And he entertained them kindly. The griefe which our Sauiour had concei∣ued

for the death of Iohn Baptist, did not cause him to withdraw his sweet and comfortable countenance from others. For the mourning for the Iust, is not a hooding of the face to conceale our selues and our sorrow from the world; The Saints of God, lament the losse which the Earth sustaines by the taking away of the righteous from amongst vs, but not their death. For hee beholdeth not his death with the eyes of death, but quickely passes it ouer. It is the foole that thinkes all is ended with them in death. But it is nothing so.

* 1.33Whence shall wee buy bread, that these may eat. He here tooke counsell, what were best to be done in this case? It beeing (as Plato sayth) amongst all other things the most Sacred and the most Diuine. And Ecclesiasticus telleth vs, that counsel makes things stable, durable, & secure. As a frame of wood ioyned together in a buil∣ding cannot bee loosed with shaking; so the heart, that is established by aduised counsel, shal feare at no time.

Whence shall wee buy bread. Here our Sauiour consults with Philip, how, and which way this may handsomely bee done. This is a prudent proposition for a Prince, when occasion is offered of some extraordinary expence, to treat with his Counsell, how and which way these monies are to be raised and ordered? Hee that goes about to build him a stately pallace, will first aske counsel of his purse, how he shall bee able to compasse it. A King that breakes his League, and is to enter into a War with his neighbour Prince, will first consult with his subiects, how he shall vndergoe it. For, to goe out with tenne thousand against an Ene∣mie, that brings twentie thousand into the field, is not wisedome. And he must haue an eye vnto this V••de, whence, and which way he shall leuie both men and money? For if it must bee from the bloud of the poore, that bloud which is thus wrung from them, is to draw the best bloud out of his owne bodie, to the indangering of his life, if not of his soule. Those Princes seldome or neuer thriue, who misseled by euill counsellors, say with Rehobaam, Whereas my Fa∣ther did burden you with a greeuous yoke,* 1.34 I will yet make your yoke heauier; My Father hath chastised you with rods, but I will correct you with scourges; And my least part, shall be bigger than my fathers loynes. So vnmerciful and in∣tollerable are the greeuances & oppressions which Kings Ministers exercise vp∣on the poore, that the widdow weeps, and the orphant sheds teeres, & the teeres thatd, ••ckle from their cheekes, howsoeuer Kings may conceiue they fall to the ground, I must boldly tell them, that they ascend vp as high as Heauen, and are there turned into flashes of Lightening, and their cries into Thunder, against those Ministers that are the cause thereof, and those Princes that suffer the same, and consent thereunto.

They must consider vpon what ground they goe, For if the cause be honest, pious, and necessarie, as to keepe souldiers from staruing, that lye in garrison; to bridle the insolencies of the enemies of the Faith; to supplie the necessarie prouision of the Kings house, and the like, it is well and good, and God forbid but we should think•• that to be verie well imployed, which is so spent; and it is fit that euery man that is of abilitie should contribute to the charge. But to impouerish some to inrich others, to pill the Commonwealth to make fat a fa∣uorite, to dispeople townes for to make forrests, & to put Naboth out of his law∣full possession, nay and his life too, to make thy selfe a house of pleasure, and gardens to feast and banquet in, &c. I will leaue this to their owne considera∣tion, without pressing this point any further, least contrarie to Salomons Coun∣saile, by wringing the nose too hard, I might happen to draw bloud, and so of∣fend the head.

Whence shall we buy bread? From the beginning of the world vntil then,* 1.35 it was neuer propounded in any Princes Councell, how the Hungrie should be fed, or any care taken, how the Naked should be cloathed: But how to raise money for the Princes expences, for the more magnificent maintenance of his Maiestie, and for the vpholding of his Estate, this is euerie dayes example. And if the royal Patrimonie shall be impawned, there shall be sitting vpon sitting, proiect vpon proiect, how to bring him out of debt, & to fill his Coffers, and all of them will put a helping hand to lay more and more burthens on the backes of the Poore; but whence the Poore should be fed, how your decayed Townes should bee re∣paired, how your ruined Commonwealths restored to their former honour and greatnes; let the great ones aduise vpon that, (if it stand not with the hurt of their greatnesse) for I can say little vnto it. Saint Bernard hath obserued, That our Sa∣uiour Christ said thrice vnto Peter, Pasce Oues meas, Feed my Sheepe: but that hee neuer said vnto him, no not so much as once, That he should sheere them. Sig∣nifying thereby, That it is the office of a good Prelat, to haue an especiall care that his Sheepe be well fed, both with spirituall and corporall food, and not to studie the raising of his Rents, the racking of his Tenants, nor his owne priuate profit.

Whence shall we buy bread. Our Sauiour Christ consulted with all his Disci∣ples concerning this businesse. And therefore he sayd vnto them, Giue yee them to eate. And although the Disciples tooke care for the prouision of these things, they did not lift their eyes vp any higher, then to the distribution of their almes. But our Sauiour being willing to tax them for this their little faith, he would first make a verification of those few loafes that they had in their keeping. Quot pa∣nes habetis, &c. How many loaues haue yee? He began first with Philip, eyther per∣haps because he was not present at what had passed; or because hee seemed to take the greatest care, how these should haue wherewithall to eate; or because he was lesse frugall and prouident than the rest (as Saint Chrysostome noteth it;) or because he was not so quicke witted, and of that nimble apprehension as his fellowes, (as it seemeth to Saint Cyrill.) In conclusion, two necessities incoun∣tring together; one of the body, another of the soule; one of bread, and ano∣ther of fayth; our Sauiour Christ began first with that of the soule, hauing re∣course to that his office of a Sauiour, who made more reckoning of the more, than of the lesse.

Two hundred penny worth of bread is not sufficient for them. Saint Marke saith in the name of the rest, Let vs goe and buy two hundred penny worth of bread. Wher∣unto Philip answered, that two hundred penny worth of bread would not bee sufficient for them; nay two hundred royalls would not come to a bit a man.* 1.36 At which time he had turned his eye aside from our Sauiours omnipotency, pla∣cing his eyes vpon his purse strings to see how strong they were: Whereas the blessed Virgin casting her eyes off from the Master of the feast, threw them on her sonnes omnipotencie. So short sighted is mans wisedome, that in seeing or∣dinary meanes faile, he holds the relieuing of his wants desperate, not so much as once thinking what a thing it is to put our trust in God. And it is a fearefull thing to thinke, that man sinning, hopes that God will pardon him; and that suffering hunger and nakednes, God should not helpe him. Thou committest a mortall sinne, thou reckonest not much of it, hoping that God will be good vn∣to thee, and forgiue thee thy trespasse; thou sufferest hunger and nakednesse, and yet despairest of comfort, fearing more to be starued to death, than to be damned to hell. Canst thou hope then for so great a fauour as to be saued by his

mercy and pitty towards thee, and shalt thou despaire in these lesser things of the infinite prouidence of God? It is a great shame for thee so to doe, and such a fowlenes, as none in a Christian can be more.

Hence is it that thou hast recourse to euill meanes, for to free thee from hun∣ger. But this is a strange kind of ignorance in thee:

First, because the diuell hath not the power to do thee good in this kind. Pha∣raohs inchanters did adde plagues to plagues; flyes to flyes; frogs to frogs; ser∣pents to serpents; bloud vnto blood; but take them away they could not. All the diuells in hell cannot slacke that hunger which God sendeth.

* 1.37Secondly; because God hath reserued this care to himselfe, Thou preparest them corne, for so thou appointest it. The Hebrewes hath it, Because it is thy preparati∣on, and thou prouidest it for vs. Thou ô Lord doest furnish vs with foode, because it appertaineth to the office of thy prouidence.* 1.38 Neuerthelesse hee left not himselfe without witnesse, in that he did good, and gaue vs raine from heauen, and fruitfull sea∣sons, filling our hearts with foode and gladnesse. So that the Euangelist Saint Luke saith, That albeit the Creator of heauen and earth, did not suffer himselfe to be seene by humane eyes, yet he left testimonies behind him, whereby they might know him; as by his preseruation of the world, his cheering of mans heart with food and gladnesse: and for this cause hee commands, That wee should beg our dayly bread of him. And as he onely can giue vs the Spiritual and Sacramental bread, so he onely can giue vs that materiall bread that must sustain our bodies, as that other doth our soules.

There is a little boy here, which hath fiue barley loaues, and two fishes, But what are they among so many? Whether this were a boy belonging to the Apostolicall Colledge, (as it seemeth to Euthimius) or some boy of one of the Towns there∣abouts, as Chrysostome and Theodoret would inferre, I will not stand to dispute it: but it seemeth somewhat strange vnto me, That there was not any one man in all this Apostolical Colledge, which did not seek to rid their hands of this peo∣ple, or despaire of their being able to giue them entertainment. Some said, Di∣mitte eos, Send them away, dismisse them, what should they doe here? Saint Philip he comes in with Ducentorum denariorum, Two hundred penniworth of bread will not serue the turne. Saint Andrew, Quid inter tantos, What's a pound of butter amongst a kennell of hounds? What's this amongst so many? Onely our Sauiour Christ vseth them with a great deale of courtesie and ciuilitie, he onely fauours them, and is willing to bid them welcome. Saint Ambrose saith, That if they had bin fiftie thousand, as they were but fiue thousand, they should all of them haue gone away satisfied and well contented. Iob saith, If I restrained the Poore of their desire, &c. The multitude of the Poore did neuer cause feare in me, as being wel assured, that God hath enough in store for them. Now if man beare so braue a mind, because he is made after the image of God; What a noble mind must there be in God? In a couetous mans house there is too much penurie for the poore, but too much excesse for vanitie. When Nabal denied bread to Dauid and his souldiers, the Scripture saith, That hee had prouided a feast for a King. And the rich Glutton in the Gospell hauing his table plentifully furnished, de∣nied the crummes to poore Lazarus, that fell from his Table. There are three things which my soule hateth; whereof one of them is, A rich man a lier. Saint Augustine by this rich man, a lier, vnderstandeth the vnmercifull man, who though he abound in wealth, still answers the Poore, No ay, I haue not for you; but the mercifull minded man still saith, Para todos ay, I haue for you all; but the co∣uetous man, No ay para nadie, I haue for none of you.

Here is a boy that hath fiue l••aues. It was great charitie in God,* 1.39 to giue away the prouision of his owne Colledge. Seneca treating of the liberalitie which one man ought to vse towards another, saith, Dabo egenti, sed vt ipse non egeam; succurram perituro, sed vt ipse non peream; I will be mindfull of the Poore, but not for∣getfull of my selfe; I will relieue him that is readie to perish, but will looke to it that I may not perish my selfe. For, What rich man did euer make himselfe poore to make a poore man rich? Onely our Sauiour Christ did so, When he was rich, hee made himselfe poore, that by his pouertie we might be made rich. To giue of our su∣perfluities to the Poore, is a vertue; to part with part of that which doth not su∣perabound, as the Widdow of Sarepta did, is more than a vertue; but to giue all away that is necessarie and needfull for a mans owne life, onely our Sauiour Christ did this. By whose example, many Saints afterwards became excellent Almoners; who were contented to suffer nakednesse and hunger themselues, that they might fill the bellie of the Hungrie, and cloath the backe of the Na∣ked. And amongst the rest of these Worthies in their time, (whose memorie shall neuer be forgotten) verie memorable was that of Paulina Bishop of Nola, who to free another from slauerie, became a slaue himselfe.

Make the People sit downe. Saint Austen saith, That the circumstances made this miracle the more remarkable.

First, it is the fashion of the World, to haue the meat set on the boord, be∣fore the guests sit downe. At that Feast which the King made at his sonnes wed∣ding, Behold, I haue prepared my dinner, myne Oxen,* 1.40 and my Fatlings are kil∣led, and all things are readie, &c.* 1.41 King Assuerus made a great banquet for the Princes of his Kingdome, in the Court of the Garden and the Kings Pallace; but the Vigiles were farre longer than the Feast. But Gods Feasts haue no need of preuention or solemne preparation. God created the earth rich in hearbes and plants, before it inioyed the benefit of either Sun or Water, (as Saint Chry∣sostome hath noted it) and therefore Christ had no need of Sunne or Water, to fur∣nish and set forth a full table for man. He tooke all his Disciples opinions, and they all agreeing, that there was not bread sufficient for them, nor mony where∣withall to buy it; when they held it to be a desperate case, then did our Sauiour say vnto them, Cause the People therefore to sit downe. Where the word Therefore is to be considered. Saint Chrysostome saith, That he went about to prooue by this Therefore, that which he afterwards said to the glorious Apostle Saint Paul, He calleth those things that are not, as though they were. In like manner, that which is not, heareth and obeyeth God, as though it were.

The second circumstance is, That from so poore a prouision there should be so rich an ouerplus. In the feasts of this world, there is much remaining, be∣cause there is much prouided, which doth commonly extend it selfe more to vanitie and ostentation, than necessitie. And that of much, much should be left, it is not much: But of a little, to make a great deale; God can onely doe it. Of much to make a little, is euery dayes practise; for your Cookes and Manciples know how to licke their owne fingers, and for the most part are all of them theeues, and vnfaithfull Ministers. But of a little to make much, is a Blazon that onely belongs vnto God: For (as Saint Augustine saith) he did feast this people, Non solum pro bonitate, sed pro potestate; Not onely out of his goodnesse, but also out of his power: For God was not here willing to expresse himselfe onely to be good, mercifull, and pittifull, but likewise to shew himselfe powerfull and liberall. Iosephs brethren seeing their sacks full of corne that before were emp∣tie, and finding their moneyes in the mouthes of their sacks, they sayd one to

another; What Miracle is this that God hath wrought amongst vs? Ioseph was the man that did it, but they could not beleeue that such an extraordinary kind∣nesse could come from man, but from God. Men, when they fill their sackes with come, they empty their purses; But to fill the sacke and the purse too, that is onely proper vnto God.

The third circumstance, is the order therein obserued: Per quinquagenos, & centenos. They sate downe by rowes (saith S. Marke) by hundreds and by fifties. Where∣as in your great feasts now adayes, all is disorder and confusion. Homer saith, That when the guests be many, nothing can be fauourie, for commonly all is noyse and disorder for want of good gouernment. Plutarch reporteth, that the Emperour Paulus Aemilius was wont to say, That no lesse prudence was requi∣red for the well ordering of a feast,* 1.42 where there are store of guests, than for to marshall a great Armie. The Holy Ghost stiles the Church, a well ordered Armie.

The one in regard of it's beauty; for which it deserueth to be beloued.

The other for it's order; for which it ought to be esteemed.

In this feast there was good order taken for their sitting downe, as also for the equalitie in distribution of their fare. And where this decorum is kept, a little will suffice many, and where it is not, much will not suffice a few. Those hou∣ses where this order is obserued, liue alwayes in plenty; where that is lacking, there is pouerty and want.* 1.43 Dauid was a poore King; In pa••pertate mea (saith he of himselfe) According to my pouertie, I haue laid vp such and such talents for the building of a Temple to the Lord: But because Dauid was a good husband, and liued in an orderly fashion, neuer any King bestowed so many and so rich re∣wards vpon his Subjects as he did, nor was at greater charge when occasion re∣quired it. For the materialls of the Temple he had disbursed a hundred thou∣sand Talents of gold, and a million of Talents of siluer. He made shields of gold, he had gathered together a great masse of yron, and other mettalls, besides a world of wood; and yet when he died, left the patrimonie royall disimpaw∣ned, hauing in his Treasurie three thousand Talents of gold, and seuen thousand of siluer, which being reduced to our moneyes, would hardly come to be sum∣med. Salomon was so rich a Prince, that all the garnish and seruice of his Pallace, and other his houses of pleasure, were of the finest and purest gold. And siluer, the Scripture saith,* 1.44 was in no price or estimation in his time, being as common as the stones in the streetes. And yet, he hauing no warres, nor any forcible oc∣casions of other extraordinary expences, layd taxe vpon taxe, and tribute vpon tribute vpon his subiects, and dying in the end very poore, he left the reuenewes of his Crowne so deepely indebted, that his sonne Rehoboam was inforced to impose new tributes and taxations, by which he came to loose ten parts of his Kingdome. The holy Prophet Ieremy noted this disorder in Eliakim King of Iuda, the sonne of Iosias, Thou alleadgest (saith hee) that the Maiestie Royall doth suffer want and necessitie; and that for this cause, thou oppressest the poore, the fatherlesse, and the widow. Thy father, was not he King as well as thou? Did not he maintaine the state and greatnesse of a King? Did he not af∣foord many fauours for the ease of his subiects? yet we doe not heare any com∣plaint of his grinding of the faces of the poore, nor of his wringing and racking of his vassals.

* 1.45The fourth circumstance, is the equalitie and fidelitie of his Ministers, for al∣though they were but poore, yet did they not regard their priuate interest. For although many of the guestes were knowne vnto them, and that they had beene

particularly beholding vnto some of them, yet did they carry an euen hand to∣wards them all. The Ministers of Princes should be like vnto the stomacke, which doth equally and faithfully repart that which it receiueth, through all the parts of the bodie. Dauid, that regall Prophet, prints out the stampe of a perfect King; and one of the conditions is, That he should fix his eyes vpon Ministers that are faithfull, euen-handed, full of integritie, disinteressed and true both in their words and deeds. The gouernment of Traian was famoused throughout the world, for that he neuer suffered to be about him a lying Mini∣ster, a couetous thiefe, nor any that dealt vnfaithfully; for from the Ministers vnfaithfulnesse, of force an ill name must fall vpon the King. And put case, that we must of force indure one of these two mischiefes, eyther a bad King, or bad Ministers, it were the lesse hurt, that the King should be bad. For the Ministers being the Kings hands to dispatch all businesses, they would amend what is amisse in his decrees and proclamations, and the like.

The faults which in Ministers ought most to be shunned,* 1.46 and for which they ought most to be reprooued, is, to be poore and couetous. For all that is poore, and hath no good estate of his owne to trust to, will take away that which is ano∣ther mans, vnlesse the King shall giue him sufficient allowance for to maintaine him. And hence it is, that we see many Ministers, who entring into their office with fiue bare barly loaues, it seemeth vnto them that our Sauiour Christ hath made them dispencers of his bread, and that it is multiplyed by their hands, since that in so short a time they haue so many baskets ouer and aboue full of bread. When Ioshua made a partition of the land of promise, and euery man was to haue his portion proportioned forth vnto him, he layd out nothing for himselfe, ex∣pecting that the people should allot him out some conuenient share. For as Theo∣deret hath noted vpon that place, Magistrates are not to treate of their owne par∣ticular profits, but of the common good. The like noblenesse and faithfulnesse Philon hath noted in Ioseph, who being able (if he would) to haue interessed him∣selfe in that immense masse of wealth, which by his industry did accrew to the patrimony royall, did not acquire to himselfe one single peny more than his stipē∣dary allowance from the King. There are some who are like vnto Bells Priests, who deuouring the Kings treasure, and feeding themselues fat with his wealth, make him beleeue, that the God Bell did eate vp all that which was brought in vnto them. The Spleene or Milt in mans body, is the stampe or Hieroglyph of these kind of people, which the fatter it growes, and the more it swels, the fee∣bler and weaker are the rest of the members of the body.

Lesse conuenient is that Minister which is couetous,* 1.47 for though he haue neuer so much, yet is he neuer satisfied. Valerius Maximus reporteth, That it was pro∣pounded in the Senat of Rome, That two persons should be nominated to goe for Spaine against Viriatus, and the worthiest of the two to be made choice of; the one was Seruius Sulpitius; the other, the Consull Aurelius; and the Sena∣tors referring the choice to Aemilianus Scipio, to elect him whom hee thought fittest for that imployment; his answer vnto them was, I like of neither of them; for, Alter nihil habet, alteri nihil sat est, The one of them hath nothing, and to the other nothing is enough: not approouing the one, because hee was too poore; nor the other, because he was too couetous. Your full fed Flies are woont to bee lesse painefull to the wounds of the Poore, because their fulnesse hath it's bounds and termination. But this example is nothing to the purpose for your richer sort of Ministers; for your Flies, and so all other birds and beasts, haue their limits and bounds in their fulnesse, whereupon they rest and dwell, as the sea doth in the

sand: but your couetous men, the richer they are, the greedier they grow, and more hurtfull to the Commonwealth; for a poore Minister will content him∣selfe with smal matters, but the rich Miser is insatiable. The Prodigall keeping hogs at a Farmhouse in the Country, suffered a strange & raging kind of hunger, but when he could get no better food to satisfie the same, he was well content to take part with the Swine. The rich man in the Gospel had the world at wil, wan∣ted nothing, neither for his backe nor his bellie; Thou hast much goods (said hee of himselfe) laid vp for many yeares: but all this would not satisfie his insatiable de∣sire; The Barnes are not big enough, & my Granaries too little for my hunger, I will plucke them downe and make them bigger.

Iesus tooke the Loaues, and when he had giuen thankes, he, &c. It is first of all to be noted, That our Sauiour tooke the Loaues and the Fishes first into his owne sacred hands, that he might thereby shew himselfe to be the author of this mira∣culous multiplication.

Secondly, He did lift vp his eys vnto Heauen, in token that he had this power from Heauen.

Thirdly, He gaue thankes vnto the father, as he was Man, because he was plea∣sed to worke so great a miracle, for the spirituall and corporall good of man, which he accounted as a kindnesse done vnto himselfe.

Fourthly, He did blesse the loaues and the fishes, giuing them the vertue and power of multiplication.

Fiftly, The partition and diuision of them, he did put them into the hands of his Disciples, that they might diuide them amongst them, and minister them vn∣to them. And all this was a type of the blessed Sacrament.

He could haue as well created loaues and fishes anew, but then peraduenture the people would haue thought that God had sent them down from Heauen, as he did raine at the prayer of Elias, or Quailes in the Desert, or as Manna; and so they would haue diuerted their eyes & their thoughts from the vertue of those diuine hands. And therefore it was fit & conuenient, that he should adde an aug∣mentation vnto them, but not create them: as at the wedding he turned the wa∣ter into wine, which he could (if he would) haue created anew. Saint Augustine saith, That this multiplication began in the hands of our Sauiour Christ; Saint Chrysostome, That it inlarged it selfe in the hands of the Apostles; Saint Hilarie, That it indured till it came to the hands of the Guests: The vertue was all one, but it extended it selfe to all, that the seruice might be the better performed, and the miracle made the more notorious and manifest.

Our Sauiour Christ was willing that this multiplication should bee by the hands of his Apostles, for to fasten vpon all Clergiemen this liberalitie & boun∣tie,* 1.48 in distributing of bread, and doing almesdeeds. A Bishop puts on his Pon∣tificiall robes in the Church, and in the Church hee puts them off againe; and when he comes forth, his office is to inrich the widdow with his purse, and to spend his portion vpon Orphans and fatherlesse children. Iudas returned the mo∣ney for which he sould his Sauiour, to the Temple, and the Priests entring into councell, What they should doe with it? they decreed, That it should bee spent vpon the Poore, because it was the price of the bloud of the High-Priest, who was the Father of the Poore. Saint Bernard saith, That the Priest that hath his part here vpon earth, must not looke for a part in Heauen; Si quid habuerit prater Deum,* 1.49 pars eius, non erit Deus. Saint Cyril, That when Bishops seruants passe vp and downe the Streets, and enter into vnknowne houses, he that lookes vpon them ought to presume, That they go in there to seeke after the Poore to relieue

them. And Saint Iohn saith, That the Disciples presumed this of Iudas,* 1.50 when our Sauiour said vnto him, Quod facis, fac citò. Many sticke not to say; I shall dye ere long, and then I will giue all vnto God. What an ill account do these men make (saith Saint Cirill?) All Clergie men haue to their heires those that are their enemies, who euery moment desire their death. And because their ene∣mie shall not haue it, they say; Let vs giue it vnto Christ. Nihil inuenerunt viri diuitiarum in manibus suis, The rich found nothing in their hands. Saint Augustine giues the reason, Quia nihil posuerunt in manibus Christi: Because they deposited no∣thing in the hands of Christ.

They did all eate, and were satisfied. Eusebius Emisenus saith, That there was a very sauorie contention betweene fiue loaues and fiue thousand men, besides women and children; And that euery one did resolue to make an end of their peece of loafe and their fish, as well for to satisfie their hunger as for that it was so sauourie to the taste. And in that bread which they thought would haue beene but two bits a man, they had thirty, and the same imperceptibly and in∣sensibly increasing, those fiue loaues were too hard for those fiue thousand persons and their hunger.

Our Sauiour Christ was herein desirous principally to prooue, That in his house, there are all sorts of dainties and fulnesse. The world seekes to disgrace Gods hospitalitie, and good house-keeping; alledging, that to be his friend, and to dye of hunger, is all one: And, that God is good for heauen, but not for earth: Because he doth interdict their pleasures and delights. This vniust cen∣sure of theirs, is repeated by many of the Prophets in the name of the cast-aways of this world. As Malachy for one; It is in vaine to serue God, and what profit is there in keeping his commandements? This is the scoffing and flouting of fooles, at those who serue God. Saturati sumus panibus (saith Ier.) & benè nobis erat, & malum non vidimus. The Hebrew hath it; Eramus boni, id est, foelices. The Prophet doth reprehend his people, That through their Idolatries they were come to those miseries of their captiuitie, and that if they did not labour to a∣mend, he would lash them with sharper whips. And this stubborne people re∣plyeth; Nay rather, since we haue forsaken God, the world goes well with vs; for we eate and drinke, we are merry, sound and lusty, and happier than before. But since we left of sacrificing to the Moone, our life hath beene a continuall misery, and a perpetuall pouerty. Peccaui; quid mihi accidit trifte?

Secondly, God was willing to doe this for his owne honours sake, and for the good of those whom the world had deliuered vp into his hands hungrie, surbated, and sicke. All these he heales, all these he fils, and all these hee com∣forts, to the end that it may remain as a registred and notorious truth, That God is a good God, both in heauen and on earth. When God did descend from the Mount to giue the Law, Exodus saith, The children of Israel saw God, and did eate and drinke: so that their seeing of God did not put them beside their eating and their drinking. And our Sauiour Christ said, That which enters in at the mouth, defiles not a man, And by Esay, My seruants shall eate and drinke, and be merry, and ye shall perish. Abbot Gilbertus saith, That the Prodigall forsaking his fathers house, entred into a stricter kind of order, where he had fasting enough, whereas in his fathers house, the very hindes, and meanest of his seruants had their bellies full of meate.

The world is a Cosiner and a Cheater, it promiseth mountaines of gold,* 1.51 but performeth molehills of nifles. Her prouision is on the one part very bad, and on the other very poore and miserable. She will giue you bread, but it shal be the

bread of lying, moulded vp with stones and sand. Suauis est homini pani•• m••ndacij, (saith Salomon.) This bread hath a goodly outside, and carryes a very faire show with it, but when thou commest to the chewing of it, it will breake thy teeth. Postea impl••bitur os eius calculo: Like vnto that which they gaue vnto Ieremias when he was in prison. Cibauit me cinere. It is a counterfeit confection to proffer you that wine that shall prooue to be your poyson. Fel draconum, vinum eorum, venenum aspidum insanabile. What stomacke can digest such bad bread, and such bad wine? This seeming fairenesse, this sophisticated beauty, may very well reui•••• the remembrance of Eues Apple, and that face of the Serpent, which (ac∣cording vnto Beda) had the appearance of a verie faire and beautifull Damsell. And Ecclesiast••cus, alluding hereunto sayth; Flie from sinne as from the face of a Ser∣pent.* 1.52 Wherein poyson comes couered with a golden coat.

Besides, her prouision is so poore, that if she should giue all to one, she would leaue him stil as hungry as if she had giuen him nothing at all. So that he remains hungry, to whom shee giues little, & he also to whom she giues much. She gaue the Prodigal very little, & he remained hungry. She gaue Salomon very much, & it seemed vnto him, that all was but ayre that he had eaten, Vanitas vanitatum, & omnia vanitas. S. Ambrose citeth to this purpose the fable of Midas, who was all his life time hungring after gold, and besought the gods, that whatsoeuer hee toucht might be turned into gold; and they granting his petition, hee perished through hunger, For his meate and his drinke turning it selfe into gold, his hun∣ger increased ypon him, till it had wrought his death. Saint Iohn saith, in his Apocalips, That hee saw a blacke horse, Et qui sedebat super eum, habebat stateram in manu sua. By the blacke horse, Beda vnderstands sinne; by him that sate there∣upon, the Deuill. The ballance which he held in his hand, was not that of Iu∣stice, but of scaricitie and miserie, for to weigh the bread which hee giues in al∣lowance to his seruants,* 1.53 which he deliuers out vnto them by ounces, and by drams. And anon after he says, that he saw another vpon a pale horse, and his name was Death. Who had power to aflict with hunger the foure quarters of the world. These were the horsemen on the one side; but there was heard from the other side, a loud voice, which sayd; A measure of Wheat for a pennie, and three measures of Barley for a penny. But yee that take part with the blacke horse, must not touch neither on the wine nor the oyle there mentioned, it is not for your mowing; signifying thereby, that when the vassall of the Deuill, of the World, and of the Flesh, perisheth of hunger, the Iust shal haue their food good cheape.

They eat and were satisfied. There is no mention made in this feast of drinke; be∣cause meat doth increase thirst, and drinke doth quench it. And of Gods good blessings wee remaine alwayes more and more thirstie. Dionisius the Carthusian sayth, That he gaue vnto the loaues and the fishes the vertue and power of quen∣ching their thirst.

* 1.54Take vp that which is left that the fragments may not be lost. Our Sauiour here sh••wed great care for the sauing and gathering vp of that which was left.

First, for to discouer the vertue of Almes deedes, as Saint Cyrill obserueth it. Saint ••••sten sayth, That the field of the poore is the fertilest, For he that sowes in that▪ receiues a hundred for one: Nor there is not any Merchant that hath so quicke a returne of gaine, and so plentifull, as that husbandman that sowes his seed in such a peec•• of ground. And he that gets least, is hee that ventures least. But some one will say, How can I want, or bee in need, if I keepe my fruits safe vnder locke and key? &c. I answere, that because thou keepest them so close,

thou maist want them; but if thou shouldst scatter thē abroad, thou shouldst haue Gods plentie. He that sowes not, reapes not; Date, & dabitur vobis, Giue,* 1.55 and it shall be giuen vnto you; and if your store shall not increase, Come and blame mee; Haue I peraduenture beene to my People like a Wildernesse without fruit?* 1.56 The like con∣ceit doth S. Chrysostome touch vpon, expounding, Communicating to the necessi∣ties of the Saints. Saint Gregorie treats the verie selfe same Doctrine, vpon that place of Iob, If I despised him that passed by because hee was not cloathed. And Saint Ambrose in a Sermon which he makes of Fasting, puts this difference betwixt paying that which thou owest, and giuing of almes to the Poore, to whom thou art not indebted; that the one is in profit of him that receiues it; the other in profit of him that giues. And therefore in Scripture Almes is called Benedictio, A Blessing, which is that which augments our wealth.

Secondly, Our Sauiour was willing that they should gather vp the fragments, to the end that the greatnesse of the miracle should be the more notorious, and that they should see of fiue loues twelue baskets full of what remained, besides that which they carried away in their bosomes, their sleeues, and their pockets, especially your women and your children. And howbeit some of them might keepe them as reliques of this so rare and strange a wonder, yet the diligence therein vsed might bee verie wise and deuout. Saint Chrysostome giues vs this note, That albeit this miracle ought to haue left a firme and assured confidence in euerie one of them, yet they were so wholly forgetfull thereof, that our Saui∣our was driuen afterward to put them in mind thereof,* 1.57 and taxe them of this their obliuion. There are other morall reasons giuen for it, writ by diuers vp∣on this place, which I purposely omit.

When the men had seene the miracle that Iesus did, said, This is of a truth the Pro∣phet that should come into the world. They considering the greatnesse of the mi∣racle, but not so much potentiam, as qualitatem & nouitatem, the power, as the qua∣tie and noueltie thereof; they cried out, This is the Prophet whom the World expecteth. Saint Augustine saith, That greater is that miracle which God wor∣keth vpon the multiplication of their wheat haruest; but because it is so com∣mon, they make no great wonder of it. It is natural vnto vs more to admire new, than great things. Seneca treating in his Naturall Questions, of our extraordinarie co∣mets, which do so much amase the world, saith, That the Heauens, the Stars, the Planets, strike no admiration into vs, though it bee a meruailous and strange worke, because wee see it is so ordinarie with vs. The Sunne is the fairest Creature that euer God dispatched out of his hands [Vas admirabile, opus excelsi;] yet the beautie of it's beames doth not draw on any admiration; but it's Eclipses, because they are rare and seldome. So likewise in the har∣monie and concord of the Heauens, their influences, and their Starres, to∣gether with their disposition, and the beautie of the Orbs; Knowest thou the course of Heauen? &c. The Greekes expound this place, of the Clouds;* 1.58 Who can declare the nature of the Clouds? Who, it's musicke and harmo∣nie? Who can make the musicke of the Thunder to cease, or stop the course of the Lightning? &c. And all these, though they be such strange wonders, do not mooue vs to admire them; but vpon any change or alteration, wee stand astoni∣shed at the noueltie thereof.

When Iesus therefore perceiued that they would come and take him to make him a King, &c.* 1.59 Our Sauiour Christ had gained so much good loue and opinion amongst them by this his kindnesse that he had shewed toward them, that after the people were dismissed (as Euthimius hath obserued it) they determined to

make him their King, not onely offering him the Crowne, but seeking perforce to set the same on his head. And if the consideration of his miracles had beene the occasion thereof, they could not haue taken a more discreet resolution; and not onely they, but all the world had a great deale of reason to put their helping hand thereunto.

For first of all, he is painted forth to be so wise, that all Ierusalem was strucken dumbe at the wisedome of his words.* 1.60

Secondly, Hee was as faire and beautifull to see to, as the Sunne in all his glorie.

Thirdly, He was of that force and power, that he did driue out of his temple with whips and scourges, the greatest power of the world.

Fourthly, He was so open handed, so liberall, and so bountifull, that with fiue Loaues and two Fishes, hee did fill the bellies of fifteene or twentie thousand persons.

Fiftly, He loued man so well, that for his sake hee willingly layd downe his life, and offered vp his most pretious bodie and bloud vpon the Crosse. So that there beeing so many strong and forcible reasons to draw vs to loue him, Who would not willingly make choice of him to be their King? But let vs that are Christians, acknowledge him to be our King, and shew our selues so louing and obedient vnto him, that we seruing him in holinesse and truenesse of life, and wholly relying vpon his loue and fauour towards vs, may come at the last to be heires of that his heauenly Kingdome. Which God grant for his mercies sake.

Notes

• * 1.1

  When the Saints either dye, or other••wise depart from a places it is much weakned.
• * 1.2

  Esay. 30.20.
• * 1.3

  3. Reg. 22.
• * 1.4

  Hose. 8.11.
• * 1.5

  Esay 31.9.
• * 1.6

  Esech. 8.6.
• * 1.7

  Deut. 31.
• * 1.8

  Iud. 16.20.
• * 1.9

  Marc. 6.••••.
• * 1.10

  Luk. 11.
• * 1.11

  R••st is to be ••ounted pains w••e•• we take i•• but to ena∣ble vs for fur∣ther paines.
• * 1.12

  Psal. 34.
• * 1.13

  Eccles. 37.
• * 1.14

  A true friend hard to bee found.
• * 1.15

  3. Reg. cap. 1.
• * 1.16

  A true friend hard to be found.
• * 1.17

  3. Reg. 3.
• * 1.18

  Iud. 18.
• * 1.19

  Malach. 1. No labour or cost more te∣dious to man, than that which is be∣stowed vpon Religion.
• * 1.20

  Esther. 5.
• * 1.21

  Iob. 27.19.
• * 1.22

  1. Sam 6.
• * 1.23

  The eye is a preualent ora∣tor with God.
• * 1.24

  Num. 21.
• * 1.25

  Leuit. 25.
• * 1.26

  3. Reg. 8.29▪
• * 1.27

  Psal. 145.
• * 1.28

  Psal. 147.
• * 1.29

  Cant. 4.••.
• * 1.30

  Gen. 22
• * 1.31

  3 Reg. 17.
• * 1.32

  Gods care to work his chil∣dren to mercy
• * 1.33

  Good counsell the only prop of euery com∣monw••ale. Eccl. 22.16.
• * 1.34

  3. Reg. 12.
• * 1.35

  Christ neuer commanded vs to sheare the sheepe, but to feede them
• * 1.36

  Philip regar∣ded more Christs purse, than his pow∣er, and so doe many their owne.
• * 1.37

  Psal. 65.
• * 1.38

  Act. 14.17.
• * 1.39

  Onely our Sa∣uior impoueri∣shed himselfe to make others rich.
• * 1.40

  Mat. 22.4.
• * 1.41

  Ester 1.
• * 1.42

  The Church why stiled a well ordered Armie.
• * 1.43

  ••. Chron. 22.
• * 1.44

  Want oforder brings in all confusion.
• * 1.45

  Partiality in all things to be auoided.
• * 1.46

  Ministers of State seldome good, if needy; if couetous, neuer.
• * 1.47

  Couetousnesse neuer satisfied
• * 1.48

  Clergie men ought to be li∣berall.
• * 1.49

  Then God haue mercie vpon many.
• * 1.50

  Iob. 13.
• * 1.51

  The worlds entertainment meane and vncertaine.
• * 1.52

  Ecc. 21.
• * 1.53

  Apoc. 6.
• * 1.54

  Liberalitie must be wai∣ted o•• by fru∣galitie
• * 1.55

  Luc. 6.
• * 1.56

  Ier. 2.
• * 1.57

  Mat. 16. Marc. 8.
• * 1.58

  Iob. 38.
• * 1.59

  Courteous be∣hauiour is the greatest gaine.
• * 1.60

  Fit qualities for a King.