A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

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.

(Book 3)

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 be∣fore he lights. O glorious Hierarchy! O most beautiful degrees of strength and Ma∣jesty! O golden Chain, whose uppermost Link is fastned to the highest heaven, and the nethermost part toucheth the lowest earth! Thus doth our blessedness de∣scend 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 compre∣hend 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 ac∣cording 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 ap∣pointed. 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 Mei∣osis, 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 authori∣ty 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 thou∣sand 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 pro∣digious quantity, they felt it wax and grow greater, that which could be held be∣tween 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 retai∣ned 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 Pa∣radox? 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 Ma∣ster? 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Ser∣vants, 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 mul∣tiply 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 Salvati∣on, 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 speak∣ing 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,* 1.1 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 affirm∣ed 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 religi∣ous adoration. None did distinguish upon this with a more singular dexterity, and unanimity than these five thousand that were fed so marvellously in the Wilder∣ness. 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 Won∣ders, 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 gra∣tuitous and accidental: in him it is without measure and infinite, in theirs it is li∣mited 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.* 1.2 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 con∣junction. 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 hun∣gry 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 at∣tentively 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 ex∣pectat 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 bring∣ing 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 boun∣ty 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?* 1.3 Artaxerxes Longimanus plaid up∣on 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,* 1.4 the most profligate of Idolators, yet you shall hear as good a passage from him: he was desirous to trans∣plant-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 Supersti∣tion 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 cha∣rity; 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 Deni∣sons with the Angels? But would you drink of the Brook in the way, and not a∣wait 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 Disci∣ples 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,* 1.5 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 pur∣blind, 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 con∣sonant 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 in∣stance is as much as a Volume, which Eusebius hath in the life of Constantine.* 1.6 Ab∣laevius 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.* 1.7 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 Sepul∣cher. 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 extreme∣ly 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 deli∣vered 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 father∣less 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 re∣lieved, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a terrestrial God to bring him salvati∣on. To the conveyance of divers benefits God hath called to himself divers Instru∣ments, and joyned them by a great condescension of his glory as Partners to him∣self, 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 rem∣nant that shall be saved? And yet that we may be disciplined in the way of eter∣nal 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 hun∣dred thousand men interceded with Moses; Speak thou with us, and we will hear, but let not God speak with us lest we die.* 1.8 Well, if his Majesty make him too awful to be the Prolocutor of his Word and Testimonies, yet would not the Angels be far bet∣ter Ambassadors than Men to deliver the things pertaining to faith and godli∣ness? 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 a∣mong 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 fi∣nished 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 Com∣mission unto (at no hand any others) that they shall intercur in sacred Offices be∣tween 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 mo∣ney-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 distribu∣ted, as well as Peter, let it trouble them who think their sacred things are all mar∣red 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 bloud∣hounds, 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 Fun∣ction. 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 sha∣ken 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. to feed the Lambs, an act issuing from their power of order, but to make them sit down was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 en∣joyned, but with undiscoursed allegeance stoops to the Authority of him that com∣mands. 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, obsequious∣ness 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 be∣fore 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 pri∣viledge 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 no∣thing 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says Homer; it is an ignominious thing to wait long, and be sent away with nothing,* 1.9 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. Au∣stin, 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 con∣dition 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 per∣haps 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 mi∣raculi evidentiam; it could not have been evident that all were filled, unless some∣what 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 in∣crease 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 covetous∣ness, 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,* 1.10 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 no∣thing 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 In∣undation: 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as big as Pa∣niers. 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 cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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.

Notes

• * 1.1

  Acts 19.12.
• * 1.2

  1 Cor. 13.2.
• * 1.3

  Plut. in Apoph.
• * 1.4

  Sozom. lib. 5. c. 15.
• * 1.5

  Flor. lib 6. c. 7.
• * 1.6

  Lib. 4. c. 29.
• * 1.7

  Prov. 16.10.
• * 1.8

  Exod. 20.19.
• * 1.9

  Rom. 5.5.
• * 1.10

  Niceph. lib. 7. c. 49.