him, having an eternal fountain of life in himself, and the Son lives by the Father, having the same life communicated to him with his essence from the Father; in like manner (says Christ) he that eateth me, the same shall live by me. All which is certainly true of our spiritual 60 Many therefore of his disciples, when they had heard this, said, this is an hard saying; who can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, doth this offend you? 62 What and if ye shall see the Son of man ascend up where he was before? were offended at what he had said: for they thought it was inhuman to eat man's flesh, and could not understand how the body of Christ could in such a sense be food to all the world. Hence note, That carnal persons put a carnal sense upon Christ's spiritual words, and so occasion their own stumbling. But yet notwith-feeding upon Christ by faith; but cannot standing the Jews' stumbling at our Sa- be applied to a corporal feeding on him viour's expression, he doth not alter his in the sacrament, as the papists would words, but presseth more and more the have it. necessity of feeding upon him by faith, in order to eternal life: Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Learn from thence, 1. That the Lord Jesus Christ is the true spiritual food of all believers. 2. That those, and only those, who by faith feed upon him, shall obtain a life of grace and glory from him; if we do but by faith feed upon him, we can have no evidence for a life of grace, nor title to a life of glory. This place some papists produce to countenance the doctrine of transubstantiation, and a bodily eating and drinking of Christ's flesh and blood in the sacrament. But it is evident that Christ treats not of the sacrament in this chapter, for the sacrament was not now instituted; therefore it is not a sacramental, but a spiritual feeding upon Christ by faith, that is here meant. For this eating gives life to the eater; all that eat are saved, and all that do not eat are damned. But this is not true of a sacramental eating. Besides, this eating which Christ speaks of, he makes absolutely necessary to salvation; but some are saved that never fed upon Christ in the sacrament, as John the Baptist, and the thief on the cross. Lastly, if it be understood of a sacramental eating and drinking, woe be to the church of Rome, for denying the cup to the laity: because drinking of Christ's blood is here made as necessary as eating of his flesh, in order to eternal life. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Observe farther, The close and intimate union which is betwixt Christ himself, and those that feed upon him: He that eateth me, dwelleth in me, and I in him. As meat is turned into the eater's substance, so believers and Christ become one; and by feeding on him, that is, by believing on him, there followeth a mutual inhabitation; Christ dwelleth in them, and they in him: this is true of a spiritual feeding upon Christ, but not of a sacramental eating. Nay, Christ carries it higher still, and tells us, that there is a real union between the Falher and him; and as the Father lives who sent The foregoing doctrine of our Saviour concerning eating his flesh and drinking his blood, sounded so very harshly, that not only the common multitude, but some of them that had been his disciples, that is, who had given up their names to follow him, could not tell how to bear it. Our Saviour reproves their unjust stumbling at what he had said, that he was the bread which came down from heaven; and tells them, that his ascension into heaven should prove the truth of his descent from heaven. Hence we learn, That Christ's arising from the grave, and ascending into heaven by his own power, is an evident proof of his godhead, and that he really came down from heaven, in respect of his divine nature, which conde scended to be clothed with our flesh. What and if ye shall see the Son of man ascend where he was before. up 63 It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. To convince the Jews that our Saviour did not mean a carnal and fleshly eating of his body, he tells them, that such an eating would profit nothing; but it is a spiritual eating of him by faith, that bringeth that quickening life of which he had spoken. It is the Spirit, or divine nature, that quickeneth; the flesh, or human nature alone, separated from his godhead, profiteth nothing, and can give no life. Learn hence, That it is the godhead of Christ, united to the human nature, which adds all virtue, efficacy, and merit, to the obedience and sufferings of the human nature. It is the Spirit, or divine nature of Christ, that quickeneth; the flesh, or human nature alone, profiteth nothing; and therefore the carnal eating of his flesh would do no good. || rest, answers, That they knew none be sides to whom they could go, and expect the happiness which they did from him. They that go from Christ, can never hope to mend themselves, let them go whither is sinful, to depart from Christ, who hath they will; therefore 'tis as irrational as it the words, that is, the promises, of eternal life. Observe lastly, St. Peter having made this profession for himself and the rest of the twelve, that they would not dethe true Messias, the Son of God; Christ part from Jesus, whom they believed to be intimates to Peter, that his charity was something too large in promising so much for them all; for there was one traitor among them, whose heart was open to Christ as his face was to them; he meant it of Judas Iscariot, of whose perfidiousLearn hence, That the better any man is ness he gave them warning at this time. in himself, the more charitable is the opinion which he has of others. Charity inclines to believe others good, till they discover themselves to be bad. Learn, 2. That Christ doth approve of our charitable judgment of others' sincerity, according to what we hope and believe, though we happen to be mistaken, and our judg ment is not according to truth! Christ knew Judas to be an hypocrite at this time, but doth not reprove Peter for hav. ing a better opinion of him than he deserved. "Tis far better to err on the cha 64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, That no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, and walked no more with him. Our blessed Saviour having thus cleared his doctrine, that he was the bread of life which came down from heaven, and that he is not to be carnally, but spiritually fed upon; he plainly tells the Jews, that the true cause of their stumbling at this doctrine, was their ignorance and unbelief: There are some of you that believe not. Upon which plain dealing of our blessed Saviour's, many unsound professors did wholly forsake him, and accompanied no longer with him. Learn hence, That multitudes who have long professed Christ and his holy religion, may draw back, and fall from their profession, and finally revolt from him. 2 That it is an evil heart of unbelief which causes men to depart from Christ, and to make ship-ritable than on the censorious hand; 'tis wreck of their profession. Then Simon Peter answered him, Lord, to whom shall we go? thou less offensive to Christ, and less injurious to ourselves. CHAP VII. in Galilee: for he would not walk 69 in Jewry, because the Jews sought to kill him. FTER these things Jesus walked hast the words of eternal life. Our Saviour finding many of his nominal disciples forsaking him, and departing from him, asks his apostles, (the twelve) whether they would also go that way? intimating that their departure would go nearer to him, than the departure of all the rest. The nearer they are, from whom we receive unkindnesses, the nearer do these unkindnesses go to our hearts: Will you also, the twelve, go away? Peter, as the mouth, and in the name of the Our blessed Saviour knowing that the rage of the chief priests and Pharisees in Judea and at Jerusalem, was grown to that height, that they were resolved to kill him; to avoid their fury, he resolves to continue in Galilee, and would not come into Judea at present, nor go up to Jerusalem into the mouth of his enemies, his hour being not yet come. Learn hence, That so long as it was necessary for Christ to save and preserve himself from danger, he was pleased to use the ordina ry means for his own preservation; namely, retirement and withdrawing himself; Christ as God could have rid himself out of the hands of his enemies by a miraculous preservation; but he uses the ordi nary means when they would serve the turn. And as he would not decline dan- || them not in a corner; but go up to Jeru ger when his hour was come, so would salem with us at the next feast, that the he not run before it was come, but used great men may take notice of them. Such all prudential means and methods for his as hunt after reputation themselves, and own safety and preservation. He would are ambitious of vain-glory and commennot come into Judea, because the Jews sought dation from men, measure others, even to kill him. the most holy and religious, by their own 2 Now the Jews' feast of taberna- that others do not follow their measures inclinations and dispositions; and wonder cles was at hand. There were three great feasts which the Jews celebrated every year; namely, the feast of the passover, the feast of pentecost, and the feast of tabernacles. This last was observed in the month of September, after they had gathered in the fruits of the earth whence it was also called the feast of ingathering. At this feast they went out of their houses, and dwelt in booths seven days, in remembrance of their living in tents or booths in the wilderness for forty years together, before they came to Canaan. Now the institution of this feast, being to call Israelites to remembrance of their former condition in the wilderness, teaches us how prone for gaining reputation and respect. Thus did our Lord's brethren here; but the wonder ceases, if we consider the following words: Neither did his brethren believe in him. It is no new thing for the holiest servants of God to meet with great trials from their graceless friends. Christ met with this before us; his kindred according to the flesh not believing in him, were a sore trial and temptation to him. Some martyrs have confessed, that the hardest work they have met withal, has been to withstand the temptation, the tears, and entreaties of their dearest and nearest relations. 6 Then Jesus said unto them, My and ready we are to forget our troubles, time is not yet come: but your time and the mercies wherewith our troubles is always ready. 7 The world canhave been sweetened, when once they are not hate you; but me it hateth, bepast and over. The Jews when settled in cause I testify of it, that the works Canaan, going out of their houses yearly, therefore are evil. 8 Go ye up unto and dwelling in booths, did thereby testi- this feast: I go not up yet unto this fy, that present mercies had not made feast; for my time is not yet full them forget former trials and troubles. come. 9 When he had said these 3 His brethren therefore said un-words unto them, he abode still in to him, Depart hence, and go into Galilee. Judea, that thy disciples also may see the works that thou doest. 4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. 5 For neither did his brethren believe in him. Observe here, 1. The advice which Christ's brethren, that is, his kindred, gave him, to render himself more famous and publicly known to the world; they advise him not to stay any longer in Galilee, an obscure place, but to go into the more noble and populous country of Judea, and work miracles there. But what high presumption was this in creatures to prescribe to Christ, and direct him whither to go, and what to do! Observe, 2. The reason they offer for their advice; For no man that seeketh to be known openly, will do any thing in secret: that is, If thou wilt be thought to be the Messias by thy working miracles, do Here we have Christ's answer and re fusal returned to his brethren's desires; he tells them, that they might go up to the feast of Jerusalem when they pleased, and as publicly: but it was not fit for him to appear so publicly, because the doctrine which he taught was odious to the Pharisees, and the prevailing power at Jerusa lem; he therefore resolves to go up pri || vately, that he might not stir up the jea lousy of the Sanhedrim: but for them, they were out of danger of the world's hatred, for being the children of it, the world would love its own; but him it hated, because he reproved its sins. Where we may remark, That though our Lord Jesus Christ was most freely willing and ready to lay down his life for sinners, when the time was come that God the Fa ther called for it; yet he would not ex pose his life to hazard and danger unseasonably. Teaching us by his example, as not to decline sufferings when God calls us to them; so not to tempt God by running into them, when we may inoffen sively avoid them. Your time is always His example teaches us thus much, "That ready, mine is not yet come. 10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11 Then the Jews sought him at the feast, and said, Where is he? 12 And there was much murmuring among the people concerning him for some said, He is a good man: others said, Nay; but he deceiveth the people. 13 Howbeit no man spake openly of him, for fear of the Jews. although the servants of Christ may for a time, and in some cases, withdraw themselves from apprehended danger, yet, when God calls them to appear openly, they must do it courageously, without shrinking, though the danger be still impending." Jesus went up to Jerusalem, entered the temple, and taught. Observe, 2. So admirable was our holy Lord's docshould come to the knowledge of such ditrine, that the Jews marvelled how he vine mysteries, considering the meanness of his education. They were struck with admiration, but they wanted faith; whereas the least degree of saving faith is beObserve here, How our blessed Saviour, 3. Our Lord vindicates his doctrine, telling yond all admiration without it. Observe, who came to fulfil the law, goes up to the Jews,that the doctrine he delivered was Jerusalem at the Jewish feast, according not his own; that is, not of his own into the command of God, Exod. xxiii. Three venting and devising. It was no contritimes a year shall all thy mules appear bevance of his, nor was it taught him by fore me. Christ, being made under the law, showeth a punctual obedience to the from the Father, whose ambassador and men; but received by him immediately law, and fulfilled it in his own person. great prophet he was. Again, when Christ Observe. 2. The different opinions which says, My doctrine is not mine, that is, not the Jews at Jerusalem do express con- only mine, but my Father's and mine. cerning our Saviour: some allowing him For as he was God equal with the Father, the charitable character of being a good so he naturally knew all his counsels; and man; others traducing him as being a deceiver of the people. Our dear Lord, munication from his Godhead.-Learn as man, had knowledge thereof by comwe see, when here on earth, passed through hence, That the doctrine of the gospel is evil report and good report. Is it any wonder to find the friends of Christ brand-ed it, and sent his own Son into the world a doctrine wholly from God: he contriv ed with infamy and reproach, when Christ himself passed under the infamous character of a deceiver of the people? Some allowed him to be a good man; but others said, Nay, but he deceiveth the people. 14 Now about the midst of the feast Jesus went up into the temple, and taught. 15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? 16 Jesus answered them, and said. My doctrine is not mine, but his that sent me. 17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether speak of myself. 18 He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. and his doctrine was not his own, but his to publish and reveal it. Christ was sent, that sent him. Observe, 4. A double rule given by our Saviour, whereby the Jews might know, whether the doctrine he preached were the doctrine of God. First, If a man walk uprightly, and doth the will of God in the best manner according to his knowledge: If any man will do his will, he shall know of my doctrine whether it be of God. There is no such way to find out truth as by doing the will of God, The second rule, by which they might know that his doctrine was from God, was this, Because he sought his Father's glory, and not his own, in the delivery of the same is true. Hence learn, That the it: He that seeketh his glory that sent him, nature and scope of that doctrine which Christ delivered, eminently tending not to promote his own private glory, but the glorifying of his Father, is an undoubted proof and evidence that his doctrine was of God. Observe here, 1. Though Christ went 19 Did not Moses give you the up to Jerusalem privately, lest he should stir up the jealousy of the Pharisees law, and yet none of you keepeth the against himself unseasonably; yet went law? Why go ye about to kill me? he into the temple, and taught publicly. 20 The people answered and said, VOL. I.-59 Thou hast a devil: who goeth about to kill thee? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. 22 Moses therefore gave unto you circumcision, (not because it is of Moses, but of the Father;) and ye on the sabbath-day circumcise a man. 23 If a man on the sabbath-day, receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath-day? Observe here, 1. That our Lord, having vindicated his doctrine in the former verses, comes now to vindicate his practice in healing the impotent man on the sabbath-day, for which the Jews sought his life, as a violation of the fourth commandment given by Moses. Our Saviour tells them, That, notwithstanding their pretended zeal for the law of Moses, they more notoriously broke the sixth commandment, by going about to kill him, an innocent person, than he had broken the fourth commandment by making a man whole on the sabbath-day. Hence learn, That it is damnable hypocrisy when men pretend a great zeal for the sins of others, and do allow and tolerate worse in themselves. This is for their practice to give their profession the lie: the Jews condemn our Saviour for a supposed breach of the fourth commandment; whilst they are guilty themselves of a real breach of the sixth commandment. Observe, 2. The ignominy and reproach which the Jews fix upon our blessed Saviour in the height of their rage and fury against him: Thou hast a devil. The King of saints in heaven, as well as the whole host of saints on earth, has been frequently smitten and deeply wounded with reproach. Christ was reproached for our sake, and when we are reproached for his sake, he takes our reproach as his own. Moses' reproach was the reproach of Christ, Heb. xi. 26. And he esteemed it a treasure, which did more enrich him with its worth, than press him with its weight: Esteeming the reproach of Christ greater riches than the treasures of Egypt. Observe, 3. The wonderful meekness of Christ, in passing over this reproach and calumny, without one word of reply. Guilt is commonly clamorous and impatient, but innocence is silent and regardiess of misreports. Our Saviour is not at the pains of a word to vindicate himself from their impotent censure, but goes on with his discourse, and justifies his own action, in healing a man on the sabbath-day, from the Jews' own practice in circumcising their children on that day, if it happen to be the eighth day and the argument runs thus; "If circumcision may be administered to a child on the sabbath-day, which is a servile kind of work and bodily exercise without blame or censure, why must I fall under censure, for healing a man on the sabbath-day, thoroughly and perfectly, only by a word speaking?" Hence learn, That the law of doing good, and relieving the miserable at all times, is a more ancient and excellent law, than either that of the sabbath rest, or of circumcision upon the eight day. A ritual law must and ought to give place to the law of nature, which is written in every man's heart. As if our Lord had said, "If you may wound a man by circumcision on the sabbath-day, may I not heal one? If you may heal on that day one member of the circumcised, may I not make a man whole every whit? If you be at pains to cure such a one with your hand, may not I without pains cure a man with the word of my mouth?" 24 Judge not according to the appearance, but judge righteous judg ment. From the foregoing argument Christ draws an inference or conclusion, That there is no making a judgment according to the first appearance of things; and that suddenness or rashness, prejudice or partiality, in judging, overthrows righteous judgment. This is the general application of what Christ had said before: and the particular application of it, as to himself, comes to this, Judge not according to appearance, but judge righteous judgment: as if Christ had said, “Lay aside your prejudices against my person, and compare these cases attentively and impartially with one another; and then see whether you can justly condemn me as a sabbathbreaker and acquit yourselves. Such was the perfect innocency of our Saviour's actions, that he could and did submit them to the reason and judgment of his very enemies. 25 Then said some of them of Je rusalem, Is not this he whom they seek to kill? 26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? 27 Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. 28 Then |