Exposition of John

This history of the miracle of the loaves is the same with that which is recorded, Matth. 14.13, &c. Mark. 6.32. Luk. 9.10, &c. And here are mentioned some antecedents, occasions, and circumstances of the miracle, to ver. 5. some preparations to it, to ver. 1 • . the form of the miracle, ver. 11. and some consequents following upon it, to ver. 16.

In this first ver. we have a general connection, and transition from what had been formerly said, to what now followeth, with a general designation of the time and place of this miracle. As for the time of it, it is said to be after these things, which is not to be understood as if this followed immediately upon what is spoken of, chap 5. for then Christ was in Jerusalem, now he is in Galilee: But John doth pass over many things that are marked by the other Evangelists, and doth only pitch upon the history of these miracles, though marked by others, because they gave occasion to the following Sermon which the rest had omitted. And in particular, the other Evangelists do clear that this followed upon the beheading of John the Baptist, Matth. 1 • .10, 11, 12, 13, &c. which trysted also with his disciples return, after he had sent them out to preach, Mark. 6.29, 30, 31, 32, &c. and with Herod's hearing of his fame, and desiring to see him, Luk. 9.7.—10, &c. As for the place it is said he went over the Sea of Galilee, &c. This lake in Galilee, through which Jordan runs, gets several names in Scripture from several places upon the banks of it, as here it is called the Sea of Tiberias, from a Town built there by Herod the Tetrarch, and named from Tiberius the Roman Emperor. We need not conceive that Christ went over the lake to the opposite shore, for Tiberias and Bethsaida (to the bounds whereof he went, Luk. 9.10) were both on one side of that lake, and the people followed him on foot, ver. 2. with Mark. 6.33. But he passed over some creek or bay of that lake, that so he might more speedily retire himself into a desert place, as the rest call it, and might ease his wearied disciples, who had been toiled with travel, and be rid of the press of the multitude, at least for a time. From these words, as they are cleared, we may learn. 1. Christ's practice and lot teacheth, that his servants ought to be very bussie in their stations, and may expect, and should submit unto a tossed unsettled life; for, he is whiles in Judea, and whiles in Galilee, about his calling, and is here driven to new wandering. 2. Christ's and his servants entertainment in the world, is ordinarily such, as most desert and barren places will be more sweet and comfortable, then any other; Therefore, Christ leaveth the Cities, and retires to a desert, shunning Herod's fury. See Heb. 11.37, 38. 3. As it is no right way to keep Christ among a people, to wrong his servants; (for, he removes when John is slain) So it is lawful for Ministers to withdraw themselves from the dangers wherewith they are threatened, providing the trial be personal, and they may do it without wronging their cause and calling; for, so hath Christ taught us, who went over the Sea of Galilee, &c. to shun the rage of Herod, who being engaged in persecution would be at more of it. 4. As Christ's servants may have much toile, and should spend themselves willingly in his work; So he will be tollicitous for them who serve him, and careful to give them needful refreshments and breathings; for, such is his care of his disciples here, who return wearied unto him.

This verse contains a remote occasion of the miracle and a consequent of Christ's removal; which is, that many did follow him, considering the miracles he had done; And their following him till they were hungry, occasioned the miracle in feeding of them. Doctrine 1. Persecution and trouble will not make Christ have a thin back, when he sees it meet to honor himself by having many followers; for, here a great multitude followed him, though Herod be seeking him, and he go but to a desert place, where they could be but ill accommodate. And this speaks sadly against the laziness of many in times of greater quiet. 2. Such as have an errand to Christ, or any estimation of him, will be at pains to follow him, for, so did they here, yea and outwent them, Mark. 6.33. though they were not, at least all of them, well principled. 3. It is not enough that multitudes pretend great respect to Christ, and follow him for outward considerations and advantages, unless their principals and their motives be yet more spiritual; for, herein they fell short, in that they followed him, because they saw his miracles, not taking up the true excellency of his person thereby, nor being affected with his doctrine, or seeking their own spiritual good; But the great wheel in all this, was their being affected with his works as a novelty, and the outward benefit they had thereby. And therefore however now they follow him on all hazards, yet afterward when he lets them see their error, and presseth spiritual things upon them, they voluntarily forsake him, ver. 66. It is better to feel one miracle wrought upon the heart in changing of it, then to be affected with many outward miracles. 4. Christ doth perfectly know and take notice who they are that do follow him, and what their principles and motives are; for, here an account of it is given and regestrate; and afterward he lets them know it more clearly. 5. Christ makes himself known by these miracles on the diseased, not only to fulfil the prophesies that went before of him, Matth. 11.5. with Isa. 35.6. But to show that he came by his miracles to do good, Acts 10.38. and not to satisfy curiosity; And to teach, that his company and dispensations are very alluring, to invite men to come to him: for, they will find many diseases and wants among his followers, and him taking notice of them all, and curing them, even miraculously.

Followeth another antecedent of the miracle, showing that however the people do follow and interrupt him, yet he went up for a while into a retired mountain with his disciples, to refresh them with his company. This mountain was not the place where the miracle was wrought, but after he had rested a while here, he came down to the plain to the multitude, as may be gathered from verse 15. Whence learn, 1. Refreshment after labor and travel in God's service, is so necessary and so lawful, that Christ will have a care to afford it to his servants, even in greatest throng of business; Therefore, albeit the people do follow and interrupt him, yet he went up into a mountain, for this end. 2. It is the sweet refreshment of Christ's followers, when they have not only vacation, for a time, from their laborious toile, but when they enjoy some familiar hours of fellowship with himself, being free from the noise of distractions in the world; for, thus were they refreshed, there he sat with his disciples, where no doubt he refreshed their bodies with rest and food, as may be gathered from Mark 6.31. but chiefly their souls with divine conferences. 3. Christ is the wise dispenser of his servants refreshments and breathing times, who doth let out their allowances as they may be most useful, and not prejudicial unto them; for he doth not bring them after their toile, to a place of delights, but to a desert and a mountain to rest them in, and allows it but for a while, or, a little, as it is, Mark 6.31. and presently they are at work again: If Christ did not deal thus, they would find rest and excess of delights waste them more, then toile itself.

In this verse the circumstance of the time of this miracle, which was but generally spoken of, verse 1. is now more expressly declared, that it was about the time of the Passover. And so if that Feast, Chap. 5. 1. were the Passover, this should be the third since his Baptism, for the first is spoken of chap. 2.13. This circumstance is marked, not only to confirm the truth of the History; or, to put us in mind that these anniversary feasts were peculiar to the Jews; or, to show how seasonably Christ did preach of eating the spiritual food of their souls, about that time the Passover was to be eaten. But further, it would appear that Christ went not up to this Feast, for it is here marked, that a little before that time, he is in the desert places of Galilee, and nothing is marked of his going up afterward to it, by the rest of the Evangelists. And John 7.1. seems to point out his continued resolution, after this Sermon, to stay in Galilee; and John 7.3, 4. his brethren do challenge him for lurking, and John 7.21. he seems to point at that work at the pool of Bethesda, of which chap. 5. as the work which he had last done among them, and which stuck much in their minds at Jerusalem. As for the multitude that followed him, it is not needful to inquire whether they went up after this to the Feast, or not; But for his part, it teacheth, 1. Corrupt Church men are as dangerous, and as much to be avoided, as any persecutors: for, as he withdrew for a time from Herod, though he went afterward to Capernaum, verse 59. belike, because Herod was gone to the Feast, as he used sometime to do, Luke 23.7. or, because he would not always lurk) so he kept himself without the reach of the Scribes and Pharisees. 2. It is no strange thing to see Christ and his servants secluded from the public and solemn meetings of the Church, because of dangers and snares laid for them: And in such a case, it is their affliction, not their sin, to stay away; for so much doth Christ's practice and lot teach. Though it be remarkable how prudently he carrieth it, that he will not give offense, by staying in the Cities at such a time, but retireth himself till the importunity of the people bring him back again. 3. Christ would have his people expecting preservation, in the use of all ordinary lawful means; and for this end, he who could by his omnipotency restrain the fury of men, doth sanctify that way in his own practice, which his people are to walk in; for, he doth stay away, though he could have gone there, and have preserved himself even when he was among their hands.

Followeth the introduction and preparations to the miracle, wherein is recorded what past betwixt Christ and some, or all of his disciples, and betwixt them and the people, before the miracle was wrought. In these verses is recorded, that Christ taking notice of the multitude, doth pose Philip, how they might be provided, verse 5. which he doth, not out of ignorance or irresolution, but to try him, verse 6. Philip gives such an answer as bewrays his weakness in the matter, by showing that much money (and possibly more then they could command) would not by a mouthful, far less full refreshment, to everyone of such a multitude, verse 7. We are to consider, that this was not the first thing Christ did with them; But after he had pitied the multitude, and preached unto them, and healed their sick, and after he had refused to send them away in the evening, fasting, at the disciples desire (all which are recorded by the other Evangelists:) he at last falls upon this, and other questions recorded by the rest, for the further trial and discovery of the disciples.

From verse 5. Learn, 1. There is no trouble nor distraction, nor desire of ease, will hinder Christ from taking notice of them who come to him, even albeit they have many defects in their coming; Therefore, albeit Christ had withdrawn to refresh himself and his disciples, and it was much indiscretion in them to interrupt him, yet he takes notice of them, and pitying them, doth preach unto them, and cure their sick, as is recorded by the rest. And this may teach Christ's servants not to take it in evil part, though they be kept so busy in their calling, as to want sometime that kindly rest that is allowed upon them. See 2 Cor. 11.27, 28, 2. As an ardent affection after Christ's company, will make men ofttimes forget their own outward necessities, so they may enjoy him, (as here, we find the multitude follow him to a desert place, without any provision;) So Christ will not fail to take notice of all the necessities, even bodily, of those that follow him; for, here he is careful of what they had neglected. 3. Christ will put his followers, who have been long in his company, and have seen much of him, to give a proof of their proficiency thereby, before he let them see new proofs of his power; for such was his scope in this question, Whence shall we buy bread, that these may eat? He would first try what was in the thoughts of his disciples, who heretofore had seen many of his miracles. And the question seems to be put to Philip, not so much because he had been the mouth of the disciples, in desiring Christ to send the multitude away: as because now he was an old scholar, and among the first of his followers, John 1.43. (as Andrew also was, John 1.40.) and yet long after this, he is but rude and ignorant, John 14.8, 9.

From verse 6. Learn, 1. Christ's words (as also his dispensations) will very readily be mistaken and misconstructed, unless himself explain what is his scope in them; Therefore it is necessary that he clear it here. 2. Christ's scope in his words, (as also in his dealing,) is ofttimes only to try them with whom he hath to do: and when he hath so done, he can let them find that his trying word or dispensation is not all; but he hath more to say and do; for, this he said, to prove him, and yet after that, he did the work. See Deut. 8.15.16. 3. Christ will even have the weakness of his own followers tried; partly, that what is known to him, and yet lurking, may be discovered to them, and so they may not conceit of more then they have, and the evil which before lurked and was unseen, may be cured when it is discovered; And partly, that he may be exalted, who is all-sufficient to do what he pleaseth, when their weakness layeth them by: for these causes did he prove Philip, and belike the rest also, as appears afterward in Andrew. 4. Christ needs not consult with any, nor the help of any man's wit in greatest extremities; nor is he ignorant, or uncertain and irresolute what to do, whatever his way of carrying on his work seem to say; Therefore it is added for confirmation, for he himself knew what he would do.

From verse 7. Learn, 1. When Christ puts even his most eminent followers to trial, they will prove weak, if they be left to themselves; for, so appears here in one and moe of them, though they had seen many proofs of him 2. When men judge by sense or reason, and do look to likelihoods and probabilities, and not to Christ's power, they will soon be at their wits end in extremities, and unable to answer doubtful cases; for, so much doth his answer teach, Two hundred penny worth of bread is not sufficient for them that everyone of them may take a little. It is not needful to determine how much this sum was according to our coin, but it is sufficient to know that it was a great sum to them, and would have bought more then he made use of to feed the people with. 3. It is Christ's way, ofttimes, to do that for his people, whereof there is no probability or likelihood, that so his glory may shine the more brightly in it; for, so it appears in his working this miracle, and feeding the multitude, when there was no appearance how it should be done. And this should warn men, as not to tempt God in an ordinary calling, by neglecting ordinary means; so also, not to be discouraged with improbabilities, when they are in need, and have to do with Christ.

Followeth a further preparation to the miracle, in Andrew's giving an account of their provision, though with as little faith and expectation of what Christ was to do, as Philip had shown. It seems that after Christ had bid them try what they had, Mark. 6.38, Andrew gave him an account that a little boy had so many loaves and fishes, (which belike were carried about for the disciples use, Matth. 14.17. Mark 6.38. Luke 9 13.) but all that was nothing for feeding so many. Doctrine 1. Weakness and short-sightednesse is not the temper of one only, but of all Christ's followers, if they be put to it; and every disciple will be ready to discover his own weakness, faster then another's, in a day of trial; for, Andrew acquits himself no better then Philip here, though he was one of the first disciples. 2. As Christ did not neglect to provide such outward things, as were necessary for himself and his followers; So his provision is such as may teach sobriety, and contentment with a mean condition, unto all, for, he hath only five barley loaves, and two small fishes. 3. Such as would imitate Christ, ought to be tender, and ready to communicate to the necessities of others, were their own portion never so small; for, not only Christ, but his disciples are willing to bestow their small provision upon the multitude, though they judge it could serve them in no stead. 4. It is worthy of serious and frequent observation, to consider how weak sense and reason will prove in God's matters; how much Christ will lay by the hope and expectation of creatures, before he appear in his glorious working; and, how he will work that for a needy people, that is little expected by any; Therefore also is Andrew's weakness marked, (What are they among so many?) as well as Philip's, that it might contribute to set out Christ's glory in this miracle.

Followeth a nearer preparation to the miracle, wherein, Christ having laid by the expectation of his disciples, commands that they bid the people sit down upon the grass, which was rank in that Country and climate at that season; whereunto the people (who were a great many) give obedience, and so Christ proceeds to feed them. Doctrine 1. Christ takes no advantage of his people's weakness and dullness, to hinder him to do good when it is needed; for, notwithstanding their slowness of heart to give him glory, yet he goeth to the miracle, for their good, and the people's. 2. It is Christ's way, ofttimes, to refute the doubts of his people, by his working, and by real proofs of his power and love; for, he stayeth not to debate with his disciples about their doubts, but refutes them by the following work. 3. Christ may see it fit to engage his own in strange-like service, and to impose commands upon them that seem absurd to sense and reason, and yet give a good account of all, in his time: for, such was this command, to make the men sit down upon the grass, to a bare table, and yet he fed them all. 4. It is the commendation of Christ's followers, when, how weak s • ever their faith be, yet they subject themselves to his commands, and yield obedience, without any reasoning; for, such was both the disciples, and the people's practice, here; they being commanded by Christ, do make the men sit down, and the men sat down, though none of them saw well what Christ was about to do. 5. Every circumstance of Christ's work, which sets out his glory ought to be marked, and he will order his working so, as these may be seen; Therefore it is marked, as setting out Christ's glory, that they were in number about five thousand, whom he fed, which is to be understood of the men only, besides women and children, Matth. 14.21. And this is marked in this place, because Christ commanded that they should be so set down in ranks and companies, ( Mark 6.39, 40. Luke 9.14.) as the disciples might easily mark the number of them.

In this verse we have the miracle itself, and the manner of it; that Christ having given thanks, did distribute to the disciples, and they to the people, and that it grew among all their hands, so that everyone got as much as they would. Whence learn, 1. Christ's undertaking to do great things for his people, will not prove evanishing flourishes, but real works; for; he who bid them do several things in order to this work, doth now work it gloriously. 2. This thanksgiving and blessing, premitted to the miracle, teacheth 1. That all our refreshments should be sanctified and gone about with prayer and praise, Deut. 8.10. Considering, that they are great mercies, though ordinary; that it is his word and blessing which maketh them feed us; that this is a mean to draw down a blessing upon them, as Christ here doth on the loaves and fishes; that hereby they are sanctified to us, 1 Tim. 4.4, 5. and, that it is a mean to sweeten common mercies to us, when we acknowledge them to come down from heaven, as proofs of love, and do so take them out of his hand. 2. That cheerfulness and thankfulness to God is to be made conscience of by them who have sober and course fare, as well as if they had choicest dainties; for, so doth Christ's practice teach, when he had but barley loaves and fishes. 3. That God alone must have the glory of all the wonderful works he doth for his people. Therefore doth Christ give thanks and bless, as Mediator, to testify that it was by the power of God that he (being one with the Father) did the work. Doctrine 3. This miracle itself, and the distribution by the disciples to the people, and the increase of the loaves, teacheth. 1. As by curing the sick and diseased, Christ proved himself to be a Physician for all their plagues and sores: so by this he proves himself to be the true spiritual food of souls, as he cleareth in the following Sermon. 2. It is not abundance, that is necessary for the maintenance of the life of man, but God's blessing upon what a man enjoys, be it less or more; for, so doth this miracle teach. 3. It is Christ that sends every man his portion and allowance, through whose hand soever it comes, for though the disciples give immediately to the people, yet it is Christ who, by them, doth distribute. 4. Christ allows much benefit upon his servants and minds it, in his employing them betwixt him and his people; for, he employeth them to distribute unto the people, not so much that they might get wherewith to refresh themselves, and satisfy their hunger, but especially, that their faith might be confirmed, by being so near witnesses of the glory of this miracle. 5. Obedience to a command, and making use of what we have, is a mean to make it increase and grow as there is need; for, in distributing that small portion at Christ's command, it grows. 6. Christ's servants may expect to have their endeavors blessed, when they get their furniture out of his hand, and employ themselves as his instruments, in dispensing thereof: for, the disciples getting their provision out of Christ's hand, and so distributing it, to feed his people, it grows among their hands. 7. Christ's allowance is very large; he can make course fare of barley-bread and fish satisfy men with his blessing; he can make little of it suffice never so many, and let everyone have no scant: for, they got all as much as they would.

Followeth some effects and consequents of this miracle; And first, the people being satisfied, Christ commands the fragments to be gathered up, whereby the truth of the miracle is confirmed, not only that the people are filled, but there is more left then they laid down at first. Whence learn. 1. Christ's miracles are such as sense will bear witness unto, and he will make his people's sensible satisfaction, bear witness for him, how really good he is unto them; for, so is this miracle confirmed from the effect, they were filled. 2. As the Lord's people should not be doubtful or anxious in wants; So when he giveth greatest plenty, they should be frugal and thrifty, and should beware of abusing greatest abundance; for, though he had now fed them miraculously, yet saith he, gather up the fragments that remain, that nothing be lost. 3. Such as, at Christ's command, lay out what he hath given them, for supplying the necessities of others, may expect to be no losers, but rather gainers; for, the disciples who gave out their provision, find it returned with advantage, and instead of five loaves and two fishes, they filled twelve baskets with the fragments, &c.

A second effect and consequent of this miracle, is, that hereby they are led to acknowledge him to be that great Prophet, whom the Jews expected according to the prediction, Deut. 18. which was indeed true of him, however they did not take him up as became in his person, offices and benefits, beside that they went far wrong in the following purpose. Whence learn. 1. This knowledge of the Scriptures, and of the Messiah, which continued among these Jews in these corrupt and declining times, may witness sadly against the ignorance of men in the days of the Gospel, when yet light is far clearer. 2. Christ's working should discover unto people somewhat concerning himself; And the use of his miracles is, to discover unto us what his offices are, and to confirm us in the faith thereof; for, These men, when they had seen the miracles that Jesus did, said, This is that Prophet. Though it be remarkable that this affects them more then many miracles as contributing to feed their belly, and being generally benificial to all, whereas healing of diseases was but only for the good of a few; And beside, they took occasion to dream of an easy life under this Messiah. 3. Christ should be taken up and expected in the word of promise, that so his manifestations of himself may be more sweet when they come; for, this heightens their estimation of him, that he is the Prophet that should come into the world, who had been promi • ed unto them, and whom they had so long expected. See Isa. 25.9. 4. Points of truth, especially concerning Christ, would not be superficially and slightly closed with, but men should be persuaded of the truth of them, that so they may boldly confess and profess them, as they are called to it; for, say they, This is of a truth that Prophet. 5. Among other offices of the Messiah, he is also the Prophet of his people, and the great Teacher of the Church, from whom all other Teachers have their commission; who teacheth his people infallibly an effectually, and who was to exercise this office at his incarnation and coming into the world; for, so much doth their designation of him, according to Scripture prophecy, teach, This is that Prophet. For, that prediction of Moses, Deut 18.18. did ultimately and chiefly point at him, Act. 3.22.

A third effect and consequent of the miracle, is, that the people, out of blind and furious zeal, would have set him up to be their King, if he foreseeing it, had not departed again into the mountain (where he and the disciples had been, ver. 3.) and that alone, having commanded his disciples to go to Sea, as the other Evangelists do record: And so this is a transition to the following miracle. Doctrine. 1. There is no point of divine truth received by natural men, but their hearts are ready to detain the same in unrighteousness, and to leaven it with their own corrupt principles; for, they who acknowledge him to be the Prophet, according to the Scripture, and who had warrant also to receive the Messiah as a King, do yet pervert all this, with their corrupt conceptions of his Kingdom. 2. Christ is ordinarily much mistaken, even by those who acknowledge him: And particularly, his Kingdom is ofttimes conceived of amiss; for, so do they here; Though they knew him to be the promised Messiah, yet they leave that, and take themselves only to his Kingly office, not to submit themselves to his Spiritual yoke and government, but expecting carnal liberty, and a prosperous condition, under their promised King. And for begetting of these conceptions; there concurred. 1. Their mistake and carnal conceptions of Scriptures pointing at Christ's Kingdom, wherein they were fostered by the corrupt glosses of their Teachers, who pointed out the Messiah as a worldly Monarch, coming to subdue all nations under his and their feet. 2. Their own carnal disposition, which minded no other want, but that of their belly, and therefore could conceive of no other remedy and advantage by him, but that they should live at ease, and with much liberty, under him, and he give them their meat without toile, as he had done in the late miracle. 3. They were more sensible of the yoke of oppression, wreathed about their necks by the Romans, and of their slavery that way, then they were of sin and soul slavery, and therefore they could not take up Christ rightly, nor make right use of him, but dreamed only of deliverance from their outward slavery by him. All these evils would be guarded against by them who would conceive a right of Christ; and in a word, men would beware dreaming of great things under the Sun, in Christ's company, and when they engage themselves in the ways of godliness. Doctrine. 3. Men may have fits of zeal, pretending more to honor Christ, and be more furious and violent in the expressions thereof, then those who have spiritual and pure zeal; and yet all of it be but fleshly and sinful; for, such is their blind zeal here, all they pretend to in it, is to honor Christ, and exalt him as a King, and they will do it violently, and by force, never minding the danger wherein they involved themselves thereby, and yet there was nothing but flesh in it. Carnal zeal, what ever it pretend, yet it sails both with wind and tide, and therefore such impetuous furious motions are to be suspected. 4. Rash and carnal blind zeal for Christ and his Kingdom, is one of Satan's great engines, whereby he labors to bring real prejudice to Christ and his Kingdom; for, by this attempt of theirs, not only were all thoughts of his spiritual Kingdom banished, and swallowed up in the thoughts of a carnal Monarchy, but this was the ready way to raise a scandal on him, as guilty of treason, and to draw the Romans on him, and them, and all his followers, to cut them off. 5. Christ is omniscient, and knoweth what is rolling in every man's mind; and he will not be surprised nor overreached by any design of men; for, Jesus therefore perceived that they would come, and take him by force, &c. 6 Christ will not approve of any honor offered to him, which he hath not prescribed and enjoined, were it cloaked with never so much of apparent zeal; for, he refuseth and declineth all this honor, as not required by himself. 7. Albeit Christ be a true King over his Church, and do exercise a spiritual Kingdom in it, and have also a spiritual government established, for keeping his subjects in order; Yet he came not into the world to be a worldly King, nor to administrate a Kingdom which is of this world: Nor is his Kingdom prejudicial to the thrones and civil government of men, but the best pillar they have, if they will suffer him to rule among them; Therefore doth Christ refuse all this offer, as not competent to him. And this teacheth his followers, to beware of usurping Lordly dominion under pretext of administering the things of his Kingdom. 8. As Christ's followers should shun popular applause and worldly pomp, (as their Masters example here doth teach;) So true zeal against these should be very fervent and real, and not for the fashion only; Therefore Christ not only prevents their motion before it break forth, but withdraws himself alone, having sent his disciples away, that they may not find him. And this he did; not only to avoid all occasion of suspicion, or prudently to break their fit of zeal, which could not have been diverted by his staying and reasoning with them: But also to testify how really he abhorred their course, and so gave a pattern to all his followers, not to put away applause so, as they would have it follow them, but really to detest it. 9. Such as do not make right use of Christ and his company, but do only expect carnal things of him, are justly punished with the want of his company; As here he deals with this people. 10 That Christ when he withdrew, went to prayer, (as is remarked, Matth. 14.22, 23. Mark 6.46.) it may teach. 1. Christ hath sanctified to his people the exercise of prayer in all their needs, and he is the great Intercessor for them, under all their miseries and distresses; So much doth his practice teach. For, albeit he was true God, and so needed not pray, yet as he was a man under the Law, he would pay this homage and fulfill all righteousness, and by making use thereof in his need, Heb. 5.7, Matth. 26.39. he hath sanctified this exercise to all his needy people. And by this practice he teacheth, that as Mediator, his intercession is always ready in a strait, and he delights in that exercise; as here he had this people's folly to pray about, and his disciples following trial to hold up to the Father. 2. Prayer is a special mean of entertaining communion with God, and a mean of converse with him, wherein they who are most holy, will be most frequent, as Christ's practice doth teach, who at all occasions did converse with his Father in the practice of this duty. 3. Private prayer doth require as much privacy and retiredness as may conveniently be had, that men's spirits may settle and be composed for the duty; So much also doth this practice of Christ teach (in going alone to the mountain to pray) as it is a pattern to us, though he himself was not pestered with any sinful distractions 4. When men get much applause in the world, it is their duty not only to shun it, but then to be much in converse with God; partly, to guard their hearts from being blown over at unawares; and partly, to make sure that all is right betwixt God and them; So much also may Christ's practice of prayer at this time, as it is a pattern to us, teach.

Followeth, to ver. 22. the second part of the chapter, containing a second miracle, of Christ's walking on the Sea, to come to the disciples in their need, with the antecedents and consequents thereof The antecedents thereof are recorded, ver 16, 17, 18. the miracle it self, ver. 19.— and the consequents of it, ver.—19, 20, 21.

In these verses we have the antecedents of this miracle, that the disciples, at his command, go to Sea without him, and being at Sea in the night time, they are tossed with a violent tempest and contrary wind, as is observed, Matth. 14.24. It is here said they went toward Capernaum, where the succeeding Sermon was preached, ver. 59. yet Matth 14.34. they came into the land of Genesareth; and Mark. 6.45. they are commanded to go unto Bethsaida. But this is easily reconciled; for their way was toward, and by Bethsaida, and Gennesaret was the name of the Country whe • e Capernaum stood, and though he landed not at the City, yet he stayed not till he came to it. Doctrine. 1. It is not unusual, that upon the back of sweetest refreshments and manifestations of Christ, the people of God meet with a stormy and sharp exercise; Such was the lot of the disciples after this miracle; for. 1. A constant gale of sweetness is not easily born while we are within time, but we must be exercised with changes. 2. It is meet that he take proof of our preficiency by former manifestations, as being given not only for present delight, but for a future use; as here he tries how the disciples faith was strengthened by the former miracle, and so is marked, Mark 6.51, 52. 3. It is by these changes that men get new proofs of their own weakness, and new proofs of his goodness, for the confirmation of their faith. All which they would want, if they had not renewed exercise. Doctrine. 2. As men should be clear of a calling from God to anything they undertake, that this may support them in what they may meet with, (as the disciples were constrained to this journey by Christ; Matth. 14.22.) So they ought not to judge of the rightness of a way, by what they meet with in it; Seeing sharpest trials may meet men in God's own way, and in the way of their duty; for, when they are going over the Sea toward Capernaum, at Christ's command, the storm ariseth. 3. The Lord's people may expect, that their trials will be measured out according to their growth, and according to the time which they have had, wherein to make proficiency; for, whereas before this, the desciples had a tempest, Matth. 8.23, 24, &c. yet this is now a sharper trial; Then, Christ was with them, though a sleep, now he is away; Here it is dark night, which we read not of there; Here they have not only a storm of wind, as there, Mark. 4.37. but a contrary wind, Mark. 6.48. They are also not near the shore, but in the midst of the Sea, ver 19. Matth 14.24. And it is long ere Christ come to them, Matth. 14.25. with which they are not tried in the other storm. 4. In the trials of the Lord's people, they may expect that all circumstances will concur, that may sharpen the trial, and make the exercise deep: And trials may be completely dreadful, wherein yet the Lord will give a good issue; for, so was this trial ordered in every afflicting circumstance before marked. See Lam 2.22. 5. It is a sad addition to the trials of the Lord's people, that ordinarily they are attended with much confusion, darkness, and perplexing irresolution, so that they cannot see through their troubles, nor what to do under them; So much may be gathered, by analogy, from this circumstance, that it was now dark, when the storm arose, so that they could not know where they were. And frequently trouble gets the name of darkness, as the saddest ingredient in it. 6. It is God's way so to order his dealing with his people, as easy and successful-like beginnings may have a very hard procedure, before the way and work be ended; for, here they entered at even, and it is still fair till dark night, and that they are far in. By this, Christ on the one hand, doth train on and engage his people in his way, and on the other hand, he tries them being engaged, and warns them to be humble and sober, when all things inwardly or outwardly succeed well with them. 7. It is also a great addition to trouble, when Christ is absent, or hides or withdraws himself; The want of him may raise a storm in the greatest calm, and his presence can make a calm in a storm, and therefore it must be sad when both they are in trouble and miss him; So much may be gathered from this circumstance, and Jesus was not come unto them. It is true the text speaks of his bodily presence, which did not always hold off a storm, Matth. 3.23, 24. But if the want of that was sad to them, how much more must it be sad, when his spiritual presence by faith is wanting in trouble? Yet as he is not always absent, when he is not seen, so it is needful sometime to be exercised with that in trouble, because otherwise trials would not be trials. 8. They who, through abundance of enjoyments, are but little sensible of their own mercy, or tender of the need of others, are justly put to essay the case of such in their own experience, that they may know the hearts of strangers; for, the disciples, who through constant enjoying of Christ's company, were ofttimes little sensible of the case of poor ones, who got but now and then an opportunity to meet with him, and who even at the last miracle would have had the people sent away, Mark. 6.35, 36. are now put to know what it was to want his company in a time of need, that they might love it the better, and pity others the more. 9. When a people are in a very desolate and low condition in their own eyes, it may be, they are yet so far from issue, that harder and sadder trials are yet to come; for, when they are disconsolate by reason of the dark night and Christ's absence; and that before the storm came (as appears from the order of the narration;) Christ, instead of coming, sends a sad storm, to add to their bitter condition by the trysting of all these together, and the Sea arose, &c. See Jer. 14.19. 10. The Lord's people may expect in troubles, that though they will not be drowned nor swallowed, yet they will have sad and fearful tossings, before they see an outgate; for, the Sea arose, whence the ship was tossed with waves, Matth. 14.24. And this is a fit Emblem of the condition of the Church, and the Lord's people in it. For. 1. As Mariners are often tempest-beaten, by reason of the unsettledness of the Element wherein they travel; so this world is so uncertain and unsettled, and there are so many raging lusts of wicked men in it, that it is a wonder if the Church get but one hour for breathing in it. 2. Tempests do so toss Mariners, that they stagger, and are put to their wits end, Psal 107.27, and so are the Church and godly, in their afflictions, ofttimes staggering and like to fall, tossed, and put from all their resolutions, Psal. 109.23. Isa. 54.11. 2 Cor 7.5. 3. Tempests are dreadful in this, that present death is before men, and but very little betwixt them and it, even a poor thin vessel, and it much beaten: And so also may afflictions pursue the Lord's people, as there will be little betwixt them and death in their own account, and they may have deliverance to seek betwixt the jaw bones of death, Psal. 9.13. Yet in all this, it is sweet that it is the Lord who raiseth the storm, and hath the winds in his fists. Doctrine. 2. It is yet a sad addition unto trouble, when the Lord's people are not only afflicted under their present lot, but there is a strong course and stream of providence meeting them in the teeth, and crushing, and making ineffectual, all their endeavors to help themselves; for, so much may be gathered from this, that there was a great wind that blew, which not only caused the sea to arise, but was contrary to them in their course, Matth. 14.24. as if heaven were opposing any course they should essay in this extremity, See Psal. 80.4.

Followeth the miracle itself, or Christ's coming unto them in a miraculous way, for their comfort in this distress; which they mistaking, are more affrighted, ver. 19. till he by his speaking unto them, do comfort and assure them, ver. 20. And these are some of the consequents of his miraculous appearance. From ver. 19. learn. 1. As it is a mercy in a strait, to have any known duty, wherein to employ ourselves; so no difficulty should deter nor discourage us from duty, but the faster difficulties do grow, we should be the more busy, even albeit it should be to small purpose so to do; for, so is imported here that they rowed forward, and they were toiling with it, Mark. 6.48. Albeit they could promove little thereby, by reason of the storm and contrary wind; yet, since Christ had commanded they should make forward, they hold at the duty. 2. What ever be the pressing need of Christ's followers in troubles, and their constant cleaving to duty for all that; And whatever be Christ's purpose of love toward them; Yet he seeth it fit ofttimes, not to come to them at first, but will let the trial go on, till it come to an height, and be a trial indeed, and put them seriously to it; for, before he came, he lets them row about five and twenty, or thirty furlongs (the last of which make near four miles, eight furlongs going to a mile) and Mark. 6.48. he came not till the fourth watch of the night, which is the morning watch. We are indeed very sparing of ourselves in trouble, and do soon begin to think that we are low and tried enough, and therefore would be delivered: But our wise Lord seeth that we need more. 3. What ever be Christ's delaying to help his people in trouble, and whatever may be their fears and apprehensions, upon the extremity of their troubles; Yet deliverance, in his due time, will certainly come unto them, and when their difficulties are at the height, his help will be nearest, for, here after all their toile, he cometh. 4. Christ needs not our diligence, to move him to help us in trouble, but his own knowledge and observation of our case will plead for pity and help, when the trial is perfected; for, he cometh unto them, when there is no mention of their crying to him, because (as it is, Mark. 6.48.) he saw them toiling in rowing. Albeit it be our duty to call on him in trouble, yet his affection and sympathy will read supplications from our necessity. 5. Christ is not only a careful observer, and tender sympathizer in his people's trouble; but he is ready to come over all impediments, and to make up the distance betwixt them and him, that he may help them; for, when it was impossible for them to come to him, he is at the pains, and walks on the Sea and draws nigh. 6. Christ is omnipotent to bring deliverance unto his people, and to remove impediments out of the way, of their help; And nothing will impede him to come to them in their need, but he who is Lord of all, will make a way through greatest difficulties: for, he walks on the Sea, and draws nigh; whereby he proves himself greater then Moses, who went only through a divided Sea, whereas he walks on the Sea it self; and proveth that a deep Sea, and a great storm lying betwixt him and his people, will not withhold his company. We are not here to conceive any change wrought in Christ's body, as if it were denied of its natural properties that so he might thus walk; for, we find Peter walking also on the Sea, Matth. 14.29. But herein appeared the power of his Godhead, carrying his manhead upon the Sea, and any change that was, was wrought on the Sea, which his omnipotency did turn into a pavement to walk on. 7. It is a sweet sight of our difficulties, to consider that what doth most affright and trouble us, yet Christ is secure of it, and hath it under his feet; for, this was the first dawning of their deliverance, that Christ treads upon that Sea, and makes a walk and way of that which threatened to devour them, and so he proved himself Lord of it, though they were not yet delivered from it. 8. As Christ's followers do meet with more trials then others, so shall they be made witnesses of moe proofs of his power and love then others; for, beside the former miracle, whereof they and the multitude were witnesses, this new trial brings them the sight of a new miracle. 9. Christ, even when he comes to deliver his people in a remarkable way, may be mistaken, and even mercies may be matter of fear and terror to them; for, when he thus cometh, they were afraid, supposing it to be a spirit, and not dreaming of him, as is marked by the rest. This needs not seem strange if we consider. 1. That natural infirmity, in sinful man, is apt to be affrighted with strange apparitions, as they conceived this to be. 2. It is natural to men to misconstruct of the Lord's de • ling, and to misapprehend his best dispensations, and to create groundless fears unto themselves; and when it is otherwise, it is his special gift and mercy to them. 3. Crushing of spirit with many troubles, will make anything take a deep, and readily a wrong, impression on men; As they, being now much broken with their former tossing and cross dispensations, look upon this through the same perspective. Minds broken and crushed with many troubles, are but ill judges of God's dealing. 4. The conscience of guilt, when it is awaked in a storm, will readily judge of dispensations, rather according to men's deservings, then according to what Christ may intend in them. 5. Christ's method and way, in bringing about deliverance, is ofttimes so strange, and the means and ways of it, so unlikely, and contrary, in appearance, and so like himself, and his power and wisdom; that it is no wonder our shallow conceptions do not take him up at first; for, such was his way here. 6. Men's want of faith in trouble, and their limiting of Christ to their way and means, not leaving him a latitude, may occasion many mistakes when he appears; for, it appears they were not believing that help would come from him, far less, that he would walk upon the Sea, and therefore they mistake. All these being considered, may afford us many necessary cautions, and may teach us, that it is our own apprehensions and mistakes that puts an edge on many of our trials, and not his dealing, if it were rightly understood. See Isa. 40.27, 28. Doctrine 10. When Christ hath appeared to deliver his people, he may see it fit, to put them yet to deeper exercise and fear, before they come to the comfortable issue; He may let trouble be augmented, when he comes to remove it, and may let out the sharpest pang and darkest hour, when delivery and day-light are nearest; for, whatever was their weakness in this mistake and fear, yet Christ not only drew nigh, but in his providence ordered that it should be so, and for this end, he would have passed by them, Mark. 6.48. that so he might make his appearance conspicuous, and might try them, as Luk. 24.28. This way of dealing contributes to humble his people yet more, to fit them for deliverance, and to make it sweet, when it cometh.

From ver. 20. learn. 1. Albeit Christ may, sometime, delay to appear for his people, and to manifest himself unto them in trouble; Yet when the trial is come to an extremity and height, he will not fail speedily to appear and speak warmly to them; for, now when they are not only afflicted, but in extremity of fear, he will not have them tortured with it, but saith unto them, it is I. 2. Christ must not only appear, but must discover himself, before we can discern him, or be free of mistakes concerning him; for, though he was in their view, yet that did not avail till he said, it is I. 3. Christ's speaking and word is the infallible and sure mean, whereby he discovers himself unto his people, without which, his dealing will be readily mistaken; And it is from his word that they must got the first comfortable sight of their condition, and their begun deliverance must be laid hold on there; for, it was his silence made his dealing to be mistaken, and therefore he begins their deliverance and comfort by his word, which will loose many doubts, but he saith unto them, it is I. 4. Faithlesse discouraging fear is that which the Lord's people most readily are inclined to under trouble, as being but the expression of the dross of their hearts, and that which is more easily a tained, then humility or any other good use; Such was their condition here, they were afraid. 5. It is acceptable service to God, to oppose faithless fears in trial, and to be wrestling against them, when they most violently assault us; for, there is a command of Christ for so doing, be not afraid. 6. It is the great victory of the Lord's people, and a sufficient deliverance unto them, if when they are in greatest extremities, they be delivered from slavish fear; for, such is Christ's antidote and issue allowed on his disciples, when they are in great danger and perplexity, be not afraid. 7. The sovereign remedy against fear in troubles, and the only right sight of troubles, is, to see Christ in them, whose presence, and manifesting of himself, takes away all cause of slavish fear, and who being seen to have the chief hand in his people's trials, it doth warrant them to expect no hurt by them; for, this is the sovereign remedy of fear, It is I, be not afraid. 8. When Christ hath propounded most ample ground of encouragement, yet our endeavors thereupon will not remove our fears, nor rectify our dispositions, till he interpose also, and apply the encouragement, by his word of command; for, Christ counts it not sufficient to propound that comfortable doctrine, It is I, leaving the use thereof to be gathered by themselves, but he enforces the inference with his command, It is, be not afraid.

In this verse we have the warm entertainment given by the disciples unto Christ, after they knew him, and so were delivered from their late fear; together with the issue of their whole trial, in that they get to land, and that immediately. And these are the rest of the consequents of this his miraculous coming unto them. Whence learn, 1. As Christ's company should always be sweet, and welcome to his own; so trials ought to make their estimation thereof to grow, and a known Christ will be found sweet company in trouble; for, then they willingly received him into the ship. 2. Love to Christ, even among disciples, may grow so cold and remiss, that there will be need of trials and separation for a time, to quicken it again; for, this was one chief cause of all this distance and trial, that they who were (so to say) cloyed with his company, and therefore thought but little of their condition who came to him upon occasion; might after this separation and storm, make him more welcome, and willingly receive him. Thus doth the Lord cure drowsiness and security, by withdrawing, and making even desertions bring about much good. See Cant. 5.1, 2, 3, 4, 5, &c. 3. Whatever be the tossings and perils wherewith Christ's followers may be exercised; Yet they will not perish, but will certainly come safe to land, one way or other, either sooner or later, here or hereafter; for, so much may be gathered from this instance, that the tossed ship and disciples came to land. • . Christ's presence being manifested to his afflicted people, will produce sweet changes, and heaps of mercies and wonders, to them, and for them; for, beside his coming to them in a miraculous way, now there are two wonders more, one, that the storm is calmed, as it is, Matth. 14.32, and another, that they were immediately at land. 5. Whatever be the tossings of the Lord's people, yet none of his purposes toward them shall be made void, and their following of commanded duty shall have a good and desired issue; for, it is not their mercy only, that they get to land anywhere, (which yet is a mercy to tempest beaten men, who may be driven far from their course) nor doth the contrary wind drive them back to the land from whence they came; But the ship was at the land whither they went, and so their voyage held good. 6. Christ will let his people lose none of their toile, wherein they spend themselves (as would appear) to little purpose; But he will make it all up with his presence; and when he cometh, he will further them as much as trouble hath hindered them; for, they who were toiled in rowing against a contrary wind, are, upon his coming, immediately at the land, &c.

Followeth unto the end of the Chapter Christ's excellent Sermon or conference with his followers, some occasions whereof are recorded, verse 22, 23, 24, 25. and the Sermon itself, with the effects and consequents that followed thereupon, in the rest of the Chapter.

In these verses, we have the occasions of this Sermon; (which also are a further effect of the miracle of the loaves;) The first whereof is more remote, that the multitude who had been miraculously sed, knowing that Christ had not gone with his disciples, and that there was no other boat there, did, the next day, expect that possibly they would find him there still, on the mountain to which he went: But finding him gone, as well as the disciples, they (being provided of other boats, as is marked, verse 23.) do follow and seek him. The other occasion of the conference, ( verse 25.) is more near, that having found him, they enter into familiar discourse with him, and inquire concerning his getting to that place. It is not needful to determine, whether they suspected anything of his miraculous passage; Though it be not improbable that they were taught, as well as the disciples, thereby: And one work of Christ in feeding men miraculously, may discover more of him, and that he can pass over a sea without a boat; And they who were on land, free of a storm, may have a better fight of Christ's power, then disciples in their perplexity, whose judgments and discerning were confounded with temptation and trouble: Yea their narrow marking of circumstances, that there was no other boat there, may import they suspected it, by their following him when they found him not there: And indeed, narrow consideration will discover more of him, then sleight observers do ordinarily remark. But that which is certainly clear, is, that they, not finding him there, do seek him where his disciples were, and providence furnisheth them with boats for their passage. From verse 22, 23, 24. Learn, 1. The hot moods and fits of temporaries will not always cool at the first, but they may continue very earnest for a while; for so did it prove in this people, who, it seems, stayed all night in the desert place watching for him, and are eagerly seeking him the day following. They are said to stand on the other side of the sea, though the desert near to Bethsaida, was on the same side with Capernaum, where Christ now was; because the nearest way to it was by sea, and the disciples had gone that way. 2. Such as follow Christ but for a wrong end, he will soon be weary of their company, and they will lose it; for, so did it fare with these, Jesus was not there, but had slipped from among them ere they were aware. 3. When Christ is away, it is the duty of such as respect him, to resolve to follow him on any terms; And even temporaries will not be put away with every repulse, but may seem, for a time, to follow the faster; for, such is their practice here, they will go after and seek him, though they should leave their families and interests. 4. It is great folly and blindness in men, to do at upon places wherein Christ hath gloriously manifested himself, when he is removed thence in the ordinary signs of his presence; for, so much doth their practice teach, they would not stay in that place, (though famous for a miracle and Christ's presence,) when he is away, but do follow him. 5. When Christ is withdrawn, men will be at a loss where to find him, and to know whither he is gone, if they consult with reason; for, so much do they find, he is not there, and yet they cannot (when they have considered all circumstances) discern how, or whither he is gone. See Cant. 5.6. 6. Albeit Christ be not always visibly seen in the company of his disciples, yet it is safest seeking him where they are, for, so do they, with good success. They saw him not go with his disciples, yet they came to Capernaum, seeking for Jesus, not only because that was the place of his education, but because the disciples went thitherward, as it is like they knew when they went away. See Cant. 1.7, 8. 7. Such as have their heart and eye on Christ, resolving to follow him, his providence will serve them with means that they may follow him; for, they who resolve to follow, and had no boats, are within a while provided, as verse 23. And if he do so to hollow-hearted men, how much more to others? 8. In mentioning the place of the miracle, John takes notice that they did eat bread, after that the Lord had given thanks, to show 1. That spiritual minds are much taken up with observation of spiritual things, even when greatest outward wonders are a working; for, he passeth the miracle in a word, but speaks more fully of that refreshing and edifying thanksgiving. 2. Christ's way of speaking to his Father, in prayer and praise, was very ravishing, and did take deep impression upon spiritual observers, who were witnesses of it; Therefore, is it now so warmely remembered by John. 3. It is one great lesson in Christ's school, to learn that the blessing of all enjoyments are in God's hand, and to fall in love with prayer and praise, as the mean of drawing out that blessing, as it is needed; Therefore, also John remembers the thanksgiving or blessing, especially as the mean of drawing down the blessing on these few loaves. 4. Such as are due observers of Christ's wonderful works, will have high and reverend thoughts of him; Therefore, John doth on this occasion name him the Lord. Doctrine 9. Such as are but temporaries, and hollow-hearted, may get through without difficulties, where Christ's peculiar followers will meet with storms; he having more proofs of love to let out on them, and to them; for, they get through the sea easily, where the disciples were tempest beaten.

From verse 25. Learn, 1. Christ may condescend to be found even of hollow hearted men who follow him: That so he may witness that their perdition is of themselves, and that he is willing to to reclaim them: And that he may give a public testimony, how willing he is to receive sincere seekers, when he is so condescending to such as these; for, they found him on the other side of the sea, to wit, at Capernaum, as appeareth verse 24. with 59. For albeit Christ landed in the Country beside, where he wrought some cures, as is recorded in the parallel places, Matth. 14.34. &c. Mark 6.53. &c. yet he was entered the City before these men met with him. 2. Temporaries may have as much show and outside, as these who are sincere; so that none are to be tried thereby, but men must distinguish betwixt true piety and familiarity with Christ, and a show or estimation of it; for, they make a great noise and fair show, when they came to Christ. 3. Temporaries may give Christ very fair language and titles, it that will suffice him, and will not fail so to do it, so long as he doth not cross their idols and designs; for, their compellation is Rabbi. 4. Temporaries also may pretend to very great familiarity with Christ, and may think themselves very great in his Court, and homely with him; So much doth this familiar question about his coming there, import. They judged that the great work he had done for them, had made them of worth before him, and great men in his account. 5. Whatever be the flourishe and pretences of hollow-hearts, or their pains in following Christ; yet this doth witness their unsoundness, that they make no right use of him, when they have the opportunity, but do curiously and idly pass away their time; for, all they have to say, is, Rabbi, when camest thou hither? which seemeth to relate not only to the time, but to the manner also of his coming. And albeit it give some hint, that they suspected he came in a miraculous way, yet they were but curious and idle in propounding the questions, as the sequel more fully cleareth.

Followeth the sermon itself, preached in the Synagogue of Capernaum, verse 59. wherein, Christ points out the true bread of life unto them, and the excellency, and way of partaking thereof, with several other passages; upon which, several effects and consequents do follow. This Doctrine is held out by way of conference, because he is oft interrupted by their questions to him, or their grudgings and debates among themselves, upon which more of the Doctrine is brought forth.

I shall take up the parts thereof in this order, 1. Christ discovers and reproves their corrupt ends, in the pains they took, verse 26. and directs them to labor and take pains for better and more spiritual food, verse 27. 2. They seek direct on how to labor, and he points out faith in himself, as the way for attaining this spiritual food, verse 28, 29. 3. They require a sign, before they will believe in him as a new teacher, seeing Moses (whose scholars they profess to be) had given them Manna in a miraculous way; verse 30, 31. and Christ, upon occasion of this, sets out the excellency of the bread offered by him, above Manna, verse 32, 33. 4. They professing a great desire after this bread so commended, verse 34. He describes it more plainly to them, verse 35. Discovers their hypocrisy in their desires, verse 36. And showeth that his Elect would not deal so with him, and should, accordingly, be well entertained and cared for, verse 37.—40. 5. They carp at his doctrine, and that he should so commend himself; whose base original they suppose they knew, verse 41, 42. And he cleareth whence their not believing in him did flow, verse 43.—46. and commends himself to be the object of saving faith, and the bread of life, verse 47.48. far more excellent then Manna, verse 49, 50, 51, — showing also in what respect he is this bread, even in his flesh, or by reason of his incarnation and suffering, verse — 51. 6. They understanding the last part of his doctrine carnally, verse 52. He doth more seriously inculcate the necessity, and advantage of eating his flesh, or closing with him as God incarnate and crucified, commending yet again this food above Manna, ver. 53,—58. Unto which is subjoined, a designation of the place where he preached these things unto them, verse 59. 7. Some events and consequents are recorded, which followed on this doctrine and conference; Namely, That many of his disciples do yet carp at this doctrine, verse 60. and he reprehends their stumbling, verse 61. clears and vindicates his doctrine, verse 62, 63. and points out the true cause of their mistakes, verse 64, 65. And, that many of them made apostasy and defection from him, ver. 66. Upon occasion whereof, he confirms his twelve Apostles, verse 67, 68, 69. and warns them of the unsoundness of one among themselves, verse 70, 71.

In the first place, Christ (in this verse ) discovers them unto themselves, showing that notwithstanding all their pains and insinuations with him, yet they were not straight in their ends; nor were they so much as affected with his glory shining in that miracle they had seen; but it was only the filling of their own bellies that made them so earnest. Whence learn, 1. Christ is neither taken, not will be deceived with fairest shows of pains, and much respect to him; but will see and discover unsoundness, when yet there is much outward appearance to the contrary: Therefore, notwithstanding their pains in following him, and their insinuations, verse 24. he knoweth, and, without being affected with what they did, declareth what they were. And his verdict is to be submitted unto. 2. Christ is so tender, even of hypocrites, that he will not abruptly put them away, but will deal with them: And as their case must be told them before they can know it, so he will discover them unto themselves, and take pains upon them, so long as they will stay with him, and heat; Therefore he doth not abandon them, though carnal, but answered them: and in great compassion discovers their case, that they may not deceive themselves. 3. Albeit it be a most needful thing, that men of double hearts be discovered to themselves, that so way may be made for a cure: Yet it is a very hard task to convince hypocrites, and make them sensible of their condition; Considering that men are naturally blind; that their outward pains may make them appear somewhat in their own eyes; and, that most of such go on, till they be judicially blinded and given up to conceit: Therefore, is this doctrine begun with a double asseveration, Verily, verily, I say unto you, as pointing out the necessity of this doctrine, and withal, how difficult it is for such doctrine to have place. 4. Albeit painfulness be commendable, yet the true difference betwixt time-servers and sincere professors is not always to be taken from their outward diligence. But they may be exceeding diligent, who yet are not welcome to Christ, but have a false heart lurking under it: And there may be much unsoundness under seeming forwardness, as casts it all down: for, here it is granted to them, ye seek me, and that with as much forwardness once and again, as could be, and yet they are but naught. See Psalm 78, 34, 35, 36, 37. Isa. 58, 1, 2. 5. Albeit Christ be displeased with the faults of hypocrites seeking of him; Yet he is so tender, that he will approve even of their pains and endeavors, in so far as they are materially good in themselves, though they go about them sinfully: Therefore, he acknowledgeth, ye seek me, and doth not condemn, but yields to that, as good in it self, if they had done it rightly. 6. Christ, in trying of men, looks not only to their diligence, that for matter it be aggreeable to his will; but chiefly to the ends and principles of men, and their manner of doing that which is right; for, he trieth them thus here, by pointing out wherefore, and for what cause they seek him. 7. As it is a rare thing to see men, who a • e naturally filled with self-love, free of by ends in seeking Christ; So to seek him because of outward advantages, which sometimes accompany him and his way, is the basest and lowest of by ends, and a practice which he exceedingly abhors; for, this is their bias here, ye seek me, not because ye saw the miracles, (of which; ver. 2. and 14) but because ye did eat of the loaves and were filled. To follow him only because of miracles, neglecting his doctrine, were bad enough; but this is yet worse, when only their own belly drew them, and they did not take up his scope in this miracle, which was, to hold forth that he was the true food of souls. 8. Men's hearts are so decei • full, that when they seem to be most taken up with Christ's glory in his working, yet they may in reality be only affected with attaining or expecting their own ends; for, though they seemed to be much taken up with the miracle, v. 14, 15. yet Christ declares, that they sought him, not because they saw the miracles, but because they did eat of the loaves. Albeit Christ condescended to confer bodily benefits upon them by his miracles; yet it was their fault not to see the glory of his Godhead shining in them, nor to look on them as signs confirming his doctrine, that they might believe it, but that in the height of their applause, they should only mind their own belly.

In the next place; Christ, having thus reproved them, doth also direct them how to amend their fault, by employing their pains and care, chiefly about the spiritual good of their souls, and not about these perishing things. And this he presseth upon them, partly, from the consideration of the one and the other food; and partly, from his promise to give that spiritual food unto them, if they seek it sincerely; which he confirmeth, further, from his being authorized, furnished and manifested to be the Messiah, the Savior and helper of lost sinners. Whence learn. 1. Christ doth not reprove the faults of men out of malicious spleen; but he is so ready to cherish desires of seeking himself, that even when men are unsound in seeking him, he reproves them, not to put them away, but to cure them, and make them sound; Therefore, doth he subjoin this direction, and warm encouragement, to the former reproof. 2. As unsoundness in seeking Christ is a disease that must be cured, otherwise it will draw on perdition; So even that is a disease which Christ is ready to cure, and hath medicine for; So much appeareth in this pains taken on these seekers. 3. Men will never employ themselves rightly in seeking Christ, till first their hearts be weaned from earthly things, and fall most in love with what concerns their souls eternal welfare; and till the things of the world cease to be their principal labor and end, and they cease to follow Christ and religion, for worldly ends and advantages; for, so much is imported in this direction, Labor not for the meat which perisheth, but for that meat, &c. Which prohibition is not to be understood absolutely, as if it were simply unlawful to labor, or take pains about the things of the world, for that is contrary to Scripture rules, Gen. 3.19. 2 Thes. 3.10. 1 Tim. 5.8. And if the World were kept in it's own room, it would prove no enemy to grace: But it is to be taken comparatively (as in the like phrase, Matth. 9.13.) that they should not only, or chiefly be taken up with the world, neglecting what is better, as all mankind is since Adam fell from God to the creature; and, that they should not make the world their aim in seeking him, as they did. 4. Albeit men can merit no more by their works, then the beggars craving merits the alms; Yet men are not to expect, that they will come to the enjoyment of spiritual things, with idleness, or wishes only; But they must be at pains for them, and such pains, as flesh and blood will find it hard labor; for, saith he, labor not — but for that meat, &c. where he diverts their affections and eagerness from off these earthly things, and sets them upon the right object. 5. It may help to wean our hearts from the world, when we consider that, however natural hearts feed upon the things of the world, and their souls imagine satisfaction in them; Yet, if they had the world at their will, they will get no more of it, but their bit meat, which the poorest may attain unto: Therefore, doth he comprehend all earthly things under the name of meat, not only, because it was their meat they were now most taken up with; but to point out what was the most they might expect of the things of time, let them have what dreams they please; and, to suggest an argument why they should not toile so much for that which could afford them so little. See, Eccles. 5.11. 6. It may also cool our affections to the world, when we consider, that, however men want not enough of toile, when they embrace the world for a portion, (for, they labor for this meat: ) Yet, all they labor for, is but of a perishing nature, and perisheth in the using, Matth. 15.17. It serves but to uphold a perishing life; and cannot prevent it's perishing at last, 1 Cor. 6.13. And, where souls get no better, and men do only and mainly labor for it, it will cause them perish eternally; for, this is another ground of disuasion, it is the meat which perisheth. 7. Christ doth here commend himself and his spiritual graces, to be labored for, under the name of meat. 1. Because now they were earnestly seeking for meat, therefore he points out himself as excellent and better meat; Thus to the woman of Samaria, coming for water, he points out himself as living water, chap. 4.10. And so it teacheth, That whatsoever men seek in the creature, th • y will find it more eminently and excellently in Christ, if they will come to him. 2. To show the necessity sinners have of Christ, and his usefulness to them; for, as meat is the mean of preserving life, so not only unrenewed sinners continue dead without him, but the souls of these who have any life, will be in peril of starving without him: and if they feed upon him, their souls shall live, and be refreshed by him. 3. To show his love, who, as meat is prepared for eating, by fire; so he was content to be roasted in the fire of God's displeasure, that he might be fit food for starving and pining souls. 4. To show the near conjunction that must be betwixt Christ and them who reap spiritual benefit by him; for, as food must be eaten, and digested, and turned into our substance, before it can nourish, so must we apply Christ, and have him dwelling in us, before we draw forth of his refreshing virtue. Doctrine 8. It doth commend Christ, and may quicken our appetite and desire after him, that he is food which neither perisheth in using, nor diminisheth, how manysoever partake of it, and maketh them who partake thereof, to endure and be happy forever: and therefore ought to be esteemed of above other food, as much as our souls are better then our bodies, and our eternal welfare to be preferred to our temporal life: for, it is another argument pressing this labor, he is that meat which endureth unto everlasting life, both in himself, and in his effects in believers. 9. Albeit, ofttimes, such as labor most for earthly things, may starve and want, for all their pains; Yet it may encourage men to seek Christ, that none shall do it in vain, but however he may see it fit to sharpen their appetite with delay, yet he will at last satisfy them; Therefore doth he quicken them yet more with a promise, that what they labor for, shall be given. 10. Christ is so liberal and faithful in rewarding them who seek him, that even carnal hypocrites will not be refused, if they quit their unsoundness, and put him in the room of the Idol they are seeking; for, on these terms, the promise is made, even to these whom he had reproved, to you. 11. Whatever pains men are bound to take, or do take in seeking Christ, yet all the reward they receive, is of free gift, and sinners seekers will see it to be so; for, he shall give it unto you, saith he. 12. As Christ is the true food of souls, so is he the giver thereof, and all of it must come through his hand; for, the Son of man shall give it, not only by giving himself to death, that he might purchase life, and become fit food, but by the actual application of himself, and his purchased benefits, to every hungry sinner. 13. Christ's affinity to us, and his being our kinsman, and of the same nature with us, is a pledge to them that seek him, that he will tenderly and faithfully supply their necessities; Therefore doth he take the name of the Son of man in this promise, to show that he whose delight was among the sons of men, Prov. 8.31. and delighted to design himself often by this name, and he who took on our nature, and stouped to subject himself to our sinless infirmities, will be tender of them who come to him, and need him. 14. Christ is to be acknowledged to be he whom the Father hath authorized, and furnished to be the Savior and Redeem • of lost sinners, and the storehouse from whence they are to expect their spiritual good: And the Father hath made it undeniably manifest that he is the true Messiah, who was to be expected; for, so is imported in this, him hath God the Father sealed. Whereby we are to understand, partly, that as King, give sealed warrants and commissions to their Ministers of state, who are sent out or employed in great affairs. 1 King 21.8. Est. 3.12. and 8.8. So Christ is the Fathers great Ambassador, authorized and sent out by him to this work; partly, that as a seal represents on wax that which is engraven on it; So the Father hath communicate to him his divine essence and properties, and stamped and filled him with all divine perfections, for carrying on that work; having the fullness of the Godhead dwelling in him; all knowledge, to reveal his Fathers will, and direct his people; affection, to come down from heaven for sinners good, and to love them who abhorred him; the spirit without measure, to refresh, power, to sustain them, &c. And partly, that as a seal annexed to a commission is a public evidence of the persons authority; So Christ's endowments are visible mark • s whereby to know him, and the miracles wrought by him, and that voice from heaven, Matth. 3.17. and 17.5. with the accomplishment of all the prophecies in him, were clear evidences that he was the true Messiah, and of the Fathers installing him in that office. 15. Christ's being thus sealed by the Father, is a sure pledge that seekers of him will obtain spiritual food from him; Therefore it is subjoined as a reason of his giving this meat, for him hath the Father sealed, for we may assuredly gather, that the Father would not seal a commission, but to one who could be answerable; H • s fullness, being God, and sealed by God, doth assure us of great abundance and liberality in him; And, he who is the Son, will be faithful in his trust, since Moses the servant was so, Heb. 3.2, 3, 4, 5, 6.

This exhortation of Christ draws out a new question from the hearers; In answer to which, Christ points out the right way of attaining this spiritual food which he hath held out unto them. We are not necessarily to conceive that they propound this question in a taunting manner, as if they would declare to Christ, that Moses had commanded them to do works which are acceptable to God, and they did them; and therefore would know what new law he would prescribe unto them; (though this be not unsuitable to 〈1 page duplicate〉 〈1 page duplicate〉 their disposition which they bring forth, ver. 30, 31, and afterward, and it is very true, that none are worse to deal with, then they who are sitten down upon outward performances; everything they do, putting them so far out of Ch • ists reverence in their own account) but we are rather to conceive, that not being as yet hopeless but Christ will satisfy their carnal desires, therefore they keep fair with him, and hearing him speak of labor, which he understood chiefly of faith, and of other works, as fruits of faith; they understand it only of works according to the doctrine of their Teachers, and therefore desire to be directed what to work which might be acceptable to God. Christ answers their question, and leads them to that one work of believing on him, who is sent of the Father. Whence learn. 1. Men may endure many rubs from Christ, and seem to come a great length in terms of aggreement with him, who yet are unsound, and will never close with him; for, here these carnal hearers do quietly digest that reproof, ver. 26. and seem to be so taken with his offer, as they want only information what to set about. 2. Such as resolve to seek Christ and things spiritual, will need much of Christ's own direction, how to labor and employ themselves, for attaining thereof; for, so much doth their question import. 3. Men by nature cannot take up the right way of justification and salvation, as being a mystery; And particularly, Men by nature do retain such a deep impression of the first Covenant of works, and are so ignorant of the perfection of the law, and of their own impotency, that they know no way of acceptance before God, but the way of works, and doubt no more of themselves, but if Christ tell them their duty, they will do it; for, such is their principle and bold undertaking here, What shall we do, that we might work? that is, tell us, and we shall do it. See, Deut. 5.27. Mic 6.6, 7. Rom. 9 31, 32. and 10.3. 4. Men in following the way of happiness, must not make it their only aim to please themselves in what they do, but must submit to follow that which pleaseth God, and which he shall enjoin; for, so much do they insinuate, while they are desiring to work the works of God; Whereby we are not to understand the good works which are, not only commanded, but, wrought by God in his people; for they dream of no need of his working anything in them; but it is an Hebrew phrase, which signify • h, works commanded, and acceptable, and pleasing to God. 5. What ever be men's conceit of their own works; Yet it is only by faith that sinners come to reconciliation with God, and to enjoy Christ to be souls food unto them; for, in opposition to all their works, he leads them to this one work, that they believe. And his calling it a work, doth not import that faith as a work doth justify, for it is only the hand to receive Christ who is our righteousness. But he gives it this name, speaking in their own terms who doated on works, and so the doctrine of faith is called a law, Rom. 3.27. because the Jews boasted so much of the law. And though other duties be required also of his people; yet he names this only, because it only embraceth Christ for righteousness and life; it is the only remedy for a soul lying under the conscience of guilt or any difficulties; and, it is through faith that we can do any good work, and that they are accepted, and the imperfections thereof covered. 6. No faith will serve men's turn for justification and life, but that which closeth with, and embraceth Christ the Mediator, as sent of the Father, by his incarnation and manifestation in the flesh, and by his authorizing of him to exerce that office; for, so is here required, that ye believe on him whom he hath sent. Whereby he warns men not to rest on general assents to every divine truth, as a faith sufficient for salvation, unless they close with Christ; And teacheth, That it is no saving faith, to acknowledge and believe in God, where Christ is not acknowledged; That it is not enough to profess faith in a Messiah (as the Jews did) unless Christ be taken up and acknowledged to be that Messiah already manifested; So 1 Joh 4.2, 3. And, That faith must first close with Christ the Mediator, by whom it finds access to God, and comfortable resting on him. See 1 Pet. 1.21. 7. Such as do upon right terms, close with Christ as sent of the Father, and do not only in the general assent that he is the true Messiah, come in the flesh, but do heartily close with him as such, and give him the glory of his person and offices, and do employ him accordingly; they are about a work acceptable and welpleasing to God; Therefore it is called the work of God, not so much because he works it in his people, (though that be true, Eph. 2 8. and it is not by our works, but his work about us and in us, that we are saved) as in their own terms, ver. 28. that it is acceptable to him, being commanded by himself, 1 Joh. 3.23. and therefore lost sinners need not to be affrayed to make use of it.

This answer produceth a new question from them; wherein they bewray more of their carnal minding of their own belly. For whereas Christ hath taken them off their error of leaning to the works of the law and Moses, and hath directed them to faith in himself; for attaining life and salvation; They (finding that he was not like to satisfy their carnal expectations) do object, that they cannot take his word to renounce Moses and the works of the law given by him, in the point of justification and acceptance with God, and to believe in him as a new doctor till he show greater signs, for confirmation of that doctrine, then hitherto he had done, seeing Moses had done the like, or greater works, then yet he had shown them. He had indeed fed many of them miraculously, but it was only with course barley loaves, and for one time: But Moses had fed all their fathers, and that for the space of forty years, and with excellent Manna from heaven, for which they cite Scripture. And thus they resolve, that either he shall satisfy their desires, in feeding them and filling their bellies, or they shall have some plausible pretext for forsaking him, as not being such a one as Moses was in their fathers days. From ver. 30. learn. 1. Albeit it behooved Christ to confirm his doctrine, at the first promulgation thereof, by miracles and signs; Yet men did sin many ways in seeking of them; as these do here. And namely. 1. When men only tempt him in seeking them; not purposing to believe, how gloriously so ever he work, as the Pharisees did, Matth. 16.1. and here, they are rather seeking a quarrel, then edification. 2. When men do not first believe the Word, and then seek these as helps to confirm their faith, but they require signs to induce them to believe, and would have sense satisfied, before they will act faith; for, they will have a sign, that they may see, and believe. 3. When men ungrately forget and sle • ght Christ's former working, unless he work more as they desire; for, they undervalue all he hath done, unless he do more. 4. When men limit Christ, and are not content with any works, but what they prescribe and carve out to him to do; for, though they saw many miracles, ver. 2. yet their instanding in what Moses had done, in the next ver. showeth that they would be pleased with nothing, but with filling their bellies in a miraculous way, without their pains. Now albeit signs are not now to be expected, Christ's doctrine being already sufficiently confirmed; Yet this is a clear Emblem of the carriage of misbelievers, who do not magnify the Word, nor are willing to close with Christ, but take pleasure in quarrelling his dealing, and do prescribe to him and limit him in his dealings, and seek to have their sense first satisfied, otherwise they will not believe Doctrine 2. Faith in Christ is not only a way whereof we are ignorant by nature, but a course we are very averse from when we know it, and a course that naturally we incline not to follow, unless we see signs and wonders; for, when he hath directed them in this way of believing, ver. 29. now they show their disaffection to it, and that nothing but signs will persuade them to it, what sign showest thou then, that we may see, and believe thee, &c. 3. Let unsound men flatter Christ never so much for a time; yet their unsoundness will end in cavillations and quarrellings at last; for, albeit they were much affected with Christ's work, v • r. 19. and seem even now to give up themselves to be his scholars, yet now the m • at being out of their belly, and finding that they are not like to come speed in what they accounted their main errand, they fall a quarrelling. 4. Such as cannot endure the sharp edge of the Word, nor are profited by it, will soon undervalue Christ's working, and forget any impression it made upon them; for, they who cannot endure this his doctrine, do now make light account of the miracle they lately so much esteemed of. 5. Such as are taken up with earthly things and their own belly, will not only lightly esteem of Christ's works, if they contribute not to their ends, but things spiritual and eternal will have little bulk in their eyes in comparison of these; for, notwithstanding all they had seen, and that Christ even now had promised to do a greater work, in giving them the bread of life, yet say they what doest thou work? as thinking little of all that, since they get not their bellies filled.

From ver. 31. learn. 1. God hath extraordinary and miraculous ways of supplying the wants of his own, when ordinary means fail; And the distress of his people tends but to render his providence and care about them, the more remarkable; for, so much is pointed out in the history of the Manna, and in that testimony, (which they summarily cite from Psal. 78.23, 24, 25.) wherein it is recorded. 2. However hypocrites may mask themselves, and carry themselves plausibly for a time; yet they will not always lu • k, but at last will bewray themselves, and their carnal dispositions and desires; for, while they insist only on this miracle in Moses time, neglecting other great works done by his Ministry, they declare that that challenge, ver. 36. was true, and that it was only me • t and the loaves they were seeking, however they even now pretended to more. 3. As men may have much knowledge of the Scripture, who are never a whit the nearer to close with Christ; so they who make not a right use of knowledge, are justly given up to abuse it, to their own destruction; for, here they have such knowledge, not only of the history, but of other Scriptures, spe • king of the Manna, as is a clear proof • of their parents instructing them, according to the law. Deut. 6.6, 7. and may shame the ignorance of men in times of greatest light; And yet they will not discern nor embrace the spiritual things of Christ; yea, they employ their knowledge as a weapon to fight against him. 4. Christ, in the offer of his Gospel, hath not only to do with men who are so gross and absurd, that on no terms they will close with him, but with the strong holds and reasonings of witty men, who will dare to rub affronts on him, and pretend much reason, yea and Scripture, for not embracing him; for, such are these here; they will not refuse to believe on him, but upon some show of reason and Scripture, and if they leave him, they will so carry it, as if he should bear the blame, and not they, as being (in their account) inferior to Moses. 5. It is a great sin of men, and a great injury d • ne to any of the faithful servants of God, when they are cried up, to obscure and bear down Christ and his truth: And this is all the end for which wicked men do, at any time, commend any of them; for, such was their scope here, in commending Moses and what was done in his time, though unjustly, seeing it was not needful to feed them miraculously now when they were in a fruitful land, and not in a barren wilderness. So also, Joh. 4.12, 6. It is one fruit of the perverse and lustful dispositions of men, that they are never satisfied with things that are present, and will be ready to cry up a formerly despised mercy, that they may undervalue a present offer; for, this Manna was much loathed by their fathers when they had it, though now their children esteem of it when it is gone, that so they may undervalue Christ's present offer:

Christ in answering to this question, doth not meddle with their asking of a sign, but as before he cleared the way of attaining this spiritual food, so here he takes occasion to set forth the excellency thereof, by comparing it with, and preferring it unto the Manna, whereof they boasted so much. The comparison is propounded in this ver. which may be diversely understood, As, 1. That it was not Moses (of whom they gloried in opposition to him) who gave them, even that Manna; for it was the Father that gave it, upon Moses petition, who also doth now offer this true bread, and that of free grace, without any previous desire of theirs. This is a truth in it self, and showeth, how Christ will debase them whom men do injustly cry up, to the prejudice of truth; But it doth not reach Christ's full scope here. 2. That the Manna was not given from heaven, that is, from the celestial heaven, but only from the air and clouds, which frequently in the Old Testament is called heaven. But Christ, this spiritual food, is given from the heaven of glory. Yet neither doth this exhaust the scope. Therefore. 3 I take the comparison to be institute betwixt the nature and effects of Manna, which was given by the ministry of Moses, and this food, given by the Father; That, however Manna was a Sacrament and type of Christ, and in that respect is called spiritual meat, 1 Cor. 10.3. Yet it was not bread from heaven, or true spiritual food, in effect and of it self; but only bodily food. But this is true bread from heaven, that is, real spiritual food, and the substance and truth of all these types pointing it out. Doctrine 1. It is not to any purpose to follow a contentious and quarreling people, in their endless debates with Christ, and about his doctrine; But the best way of dealing with them, is, constantly to hold out unto them their need of Christ, and that singular excellency that is in him; Therefore, Christ stands not to debate with them about signs, but goeth on to point the excellency of this food, and how needful it was for them, if they looked for life. 2. Unbeliefe is a disease ill to be cured, and it is no easy matter to draw men from doting on the external privileges they have enjoyed, that they may learn to prize and esteem of what is spiritual and more excellent; Therefore Christ, in pressing this doctrine, must use doubled asseverations, verily, verily, because they would account but little of his bare word in this matter. 3. There is no outward privilege enjoyed of old, and which the Church wants under the Gospel, but it is all made up in Christ with advantage; for, here, better bread is daily offered then that of Manna was. 4. Christ is the truth and substance of all the types in the Old Testament. And particularly, the type of Manna is fulfilled in him, in his Incarnation and coming in the world. In his Original, he comes from a better heaven then that whence Manna came; He is but little, small and despised in the eyes of men, and yet is white and spotless, as Manna was, and of a sweeter taste to right discerners; and feeds and entertains a better life, then Manna did: He is all-sufficient to feed all his people, (as Manna furnished all Israel ) and is laid freely forth, to be gathered and received by all of them; as Manna fell daily round about the camp; And, the weakest believer shall not come behind with the strongest, in sharing in him, according as the Manna was equally divided. Therefore is he called the true bread from heaven, with relation to Manna as the type, 5. The holiest of Ministers do not confer the thing signified in a Sacrament, nor is the outward element of the Sacrament, the thing signified by it, which feeds the soul; But God hath the giving of that in his own hand, and if he be not employed, men will get but the earthly part of the Sacrament: Therefore albeit Moses was a Minister in giving them Manna, which was the type and outward element, yet, saith he, Moses gave you not that bread from heaven, or the thing signified, but my Father giveth, &c. And thus he not only debaseth Manna in comparison of himself, but speaks the more meanly of it, in respect they looked not so much to the spiritual signification thereof, but only propounded it as an instance, to invite Christ to give the like carnal satisfaction to their bellies. 6. Such as stand in need of true spiritual food, have both the Father and the Son ready and engaged to give it unto them; for, whereas he had said, the Son of man shall give it unto you, ver. 27. now saith he, my Father giveth the true bread; Wherein he doth not only, as Mediator, give the glory of all to his Father; but showeth that the Father concurreth with him in this, and giveth it by his hand. 7. Even such as are, for present, but carnal and unsound, are not secluded from the offer of Christ, but, upon right terms, may expect that he will be gifted to them; Therefore, saith he, even to these hearers, but my Father giveth you, &c. that is, by me maketh offer of it, to be embraced upon right terms, and in the due order.

In this ver. the assertion concerning this true bread given by the Father, is repeated, and cleared and enlarged in a description thereof, which aggreeth not to Manna. Wherein, 1. It is declared, that this is the true bread of God, which comes down from heaven, to give life to lost and dead men, which Manna could not do. 2. This benefit is enlarged, that whereas any benefit Manna brought, was peculiar to Israel only, this is appointed to give life to all sorts of persons, as well as the Jews. Whence learn, 1. Albeit not only Manna, but even our ordinary refreshments, are of God, and from him; Yet Christ is the bread of God by way of excellency, as being indeed divine food; and food for our better part, and food wherein God manifests his riches and fullness as God, and wherein he ought to be clearly seen: Therefore saith he, the bread of God is he, &c. or, he is divine bread, and bread which comes from God in a singular way. And he speaks of this bread as a person having action, he cometh down, &c. because it is Christ's person and benefits accompanying him, which, being applied, do give life. 2. Benefits of God ought to be in esteem with us, according as they have much of God shining clearly in them, and in giving of them; which will commend spiritual benefits before temporal, and lesser benefits, coming more immediately and sensibly from his hand, before greater favors, wherein that is not so visible; for, this is an argument to commend him as the true bread; for he is the bread of God. 3. All mankind by nature is in a lost condition, lying spiritually dead, and being obnoxious to eternal death, without Christ; for this is the case of the world, that they need life. 4. Mans lost and dead condition is irremediable by himself, or any other mean under heaven; for, this life must come down from heaven. 5. Christ is the true bread and food, that not only preserves life, and keeps from eternal death, but doth put life and quickening even in the dead; And such as do partake of Christ, will live, and become lively in their motions and actions; for, this bread of God giveth life. 6. Christ (that he might become fit food to quicken dead souls, and might stoop to them who could not ascend to him) hath been pleased to come down from heaven to earth, unto sinners, Not in regard of his Godheads changing of place, seeing he fills heaven and earth, but in regard of state, in that he stooped to be incarnate, and did assume our nature on earth, by a personal union to himself; Nor yet that his human nature was from heaven, but that the sanctification, manner of conception, and personal union thereof unto the Godhead, was divine and from heaven, and wrought by the virtue and power of the holy Ghost: In these respects is this bread of God commended, that he cometh down from heaven, and giveth life 7. The spiritual benefits and refreshments of Christ are not proper to Israel only, but common to all Nations; And as the offer is made indifferently to all sorts of persons, where the Gospel cometh; So he is applied to his own elect, of all Nations and ranks of persons; for, he giveth life unto the world, not to Israel only, but to his own of all sorts and conditions throughout the world, who in themselves dister nothing from the rest of the world till grace prevent them, and therefore they get the common name of the world.

Christ's commending of this bread, produceth a vehement desire, and earnest petition for it; Albeit they had wickedness enough to propound this desire by way of taunt, desiring him who made such fair offers, to give some real proofs of it; Yet it seems rather to slow from their ignorant and carnal disposition, who hearing of such bread, and conceiving of it but carnally, they desire to partake of it constantly, as Israel did of the Manna. Whence learn. 1. The commendation of spiritual things may produce strange motions, and desires and affections in men, who yet are but carnal; while as they have but carnal conceptions of things spiritual, and their desires are neither serious, nor constant, nor laborious; for, here, the former commendation produceth very vehement desires, and strong insinuations with Christ, calling him, Lord, that they may have their will, and yet the issue proves them to be but naught in all this. 2. As all men by nature are carnal, so their conceptions of things spiritual are but carnal, and their desires are agreeable to there dispositions; for, such was their conception and desire here; they are far from Christ's purpose, and dream of nothing but bodily refreshment in all this. 3. As men's lustful hearts are vehement and ardent upon their desired objects; So sudden changes, and when people on a sudden become vehement in desi • ing spiritual things, it gives just ground of suspicion, that (at best) there is much of flesh in these desires; Seeing (what ever grace can do yet) such desires are not attained without much wrestling, and much sense of former negligence, and are, for most part, carried on against strong tides of opposition; for, their very instancy on a sudden, is a strong evidence that they conceived but carnally of the matter.

Christ returns an answer to this desire to ver. 41. Wherein. 1. He describes more plainly, what, and who this bread is, ver. 35. 2. He discovers their hypocrisy, and checks them that for not being that in reality, which here they pretend to in their desires, ver. 36. 3. He showeth that his own Elect would not deal so with him, and should be well dealt with, according as was given him in Commission, ver. 37, 38, 39, 40.

In this ver. 1. Christ, upon occasion of their desire, doth declare what and who this bread of life is. He had told before the excellency thereof, and that he and his Father would give it to them who seek it sincerely; Now he brings out more of his mind, declaring that he is the bread of life. 2. He doth again repeat and inculcate the way of partaking of this bread, which is by believing and coming to him, of which, See chap. 5.40. 3. He confirms that he is the bread of life, and points out the excellency thereof, from an effect, which is, that the partakers of him, shall find complete refreshment in him, for the preserving and perpetuating of their spiritual life. Whence learn. 1. Christ is so tender of any desires after himself, that he will labor and take pains to make the best that can be, even of natural and carnal desires, and not cast them away at first, but labor to make them better, and set them right; Therefore doth he answer this carnal crew, and propound an object, to elevate their desires. 2. A right sight of Christ, and his commending of himself to sinners, is a special mean to make desires spiritual, and elevate them toward him; for, he points out and commends himself here, for that end. 3. Christ is not only the giver of that food which begets and entertains spiritual life, and which is most necessary, and should be most sweet to sinners: But he himself is the food of our souls also, who gave himself to death, that he might be prepared meat for us, who by his merit doth purchase life, and by his efficacy, being applied, doth dispense and entertain that life; for, saith he, I am the bread of life, that is, who hath life in himself, and who merits, begets, maintains, and perfects life, in them who embrace and apply him. And he speaks of himself under the notion of bread, because it was bread which that carnal people was seeking. 4. The right way of feeding on Christ for the entertainment of spiritual life, and of finding him the bread of life, is, by faith to embrace and close with him, his person, offices, and offers, and exercise our faith on him daily; for, he is the bread of life to him that believeth. 5. To come to Christ, and to believe in him, are all one; And he that is made sensible of his distance from Christ, and of the excellency and fullness that is in him, and doth turn his course and eye toward him, and is still moving on toward him, is a believer whatever he enjoy: for, he that cometh unto me, is explained by this, he that believeth on me. 6. Christ's offers unto all and everyone that cometh unto him, are not fair complements, but produce real satisfaction; As this promise subjoined doth teach. 7. As all they who come not to Christ, will eternally pine away, under the want of all satisfaction; So they who embrace him, shall find all sufficiency in him for all wants, and that eternally; for, this bread satisfieth both hunger and thirst, as in Scripture phrase bread is put for all bodily refreshment: And it is promised, he shall never hunger, and never thirst. Whereby we are to understand. 1. That they who embrace him, though they will long after more of him, yet they shall never again hunger after the husks of sin, nor after satisfaction thereby to the lusts of the flesh. 2. Albeit there will be lustings and longings after these, even in them who have embraced Christ; Yet in so far as they have come to Christ, and are renewed, they will be rid of them. 3. They shall not anymore pine under the destroying hunger of total want, though they will still have an hunger of wholesome appetite to prepare them for feeding, and have food at hand to supply and satisfy it. 4. This promise, of being delivered from hunger and thirst, is but begun to be accomplished here, and daily going on, and shall be perfected hereafter, when believers shall enjoy complete and total satisfaction throughout all eternity.

In this ver. Christ doth sadly regrate, and discover their hypocrisy, and that, notwithstanding all their fair pretences, ver. 34. yet, they were but willful despisers of him; in that, however they had not only seen him, but were convinced what he was, ver. 14. yet, they would not believe. And this he declares to be the more odious, that he had told them of it before, and yet they had not amended it. Whence learn. 1. When Christ is manifesting himself, by his Word or working, unto a people, then his eye is upon them, marking how they profit; So much doth he intimate unto them here. See, Ezek. 33.31. 2. Christ will not be deceived with fair shows in a people, but can discover a rotten and perverse heart, under plausible pretences and professions; for, whereas they seemed to be so earnest, ver. 34. that there needed no more but to discover and offer that bread unto them, and they would embrace it; he showeth that it was far otherwise, and that it was not ignorance, or want of opportunity, but perverseness, that kept them back. 3. It is no wonder that Christ be much grieved with, and have many sad complaints of unfruitful and hypocritical hearers; considering their deceitful hypocrisy, the great injury they do to him, by slighting of him, and, that they deprive themselves of so sweet advantages by him; Therefore doth he, who knew them well enough, and what a sweet offer of life they slighted, break out in this sad rebuke, the manner whereof showeth that it came from a grieved spirit. 4. As men may come a great length in conviction and knowledge, who yet do not believe; So whatever they attain by hearing, Christ will account it all nothing, if they come not to close with him by faith; without which, neither is he honored, nor do they reap profit; for, Christ grants they had seen him, and yet that avails not, since they believe not. 5. The more conviction and light men have in the matters of Christ and the Gospel, their unbelief is the more odious; for, thus doth he aggreage their sin, ye also have seen me, and believe not. See Joh. 12.37. and 15, 22, 24. 6. It doth also aggravate the sin of unbelief, and prove the unsoundness of men, that they have been often told of their fault, and yet do not amend it; for, this adds unto the challenge, that he had told them of it before, But I said unto you, &c. And albeit we find it not directly mentioned before, yet we are not to doubt of it, since he asserts that he had said it, and we find it insinuate, ver. 26. where he tells them they followed him for carnal ends, even after conviction, ver. 14. 7. So long as sinners are not ashamed to continue in their courses of unbelief, and slighting of Christ, Ministers should not weary to tell them of it, over and over again; for, so much doth Christ's example teach, who having reproved this fault, doth not fail to inculcate it again.

Christ, having thus pointed out their obstinacy in unbelief, doth (to verse 41.) comfort himself, and strengthen the weak, who might stumble at the unbelief of so many, by ascending up to the fountain of faith and conversion; assuring himself that the Elect would come unto him, and promising all tender usage and welcome to them; which he confirms by reading over his Commission unto them. And by this means also, he layeth before them their sad case, and that their practice said much to it, that they did not belong unto him; Yet so as he doth not terrify, but warmly invite any who had a mind to come to him. In this verse, 1. He comforts himself, that, misbeleeve who would, yet, undoubtedly all these that were given unto him, would come unto him. 2. He assureth all these who come, of tender and warm acceptance. Whence learn, 1. Albeit many who sleight Christ's call, may yet be elect, and at last embrace him; And albeit we cannot certainly conclude the Reprobation of any in this life, by any mark in them, if it be not found that they have sinned unto death; Yet to reject Christ after conviction, is an evidence of a reprobate condition, and such as continue in it, have sad cause of fear, lest they be indeed Reprobates: And whatever be Christ's purpose toward any, yet it is a special mean to terrify sinners from their refusing of Christ, to afright them with Reprobation: for, so doth Christ here deal with these unbelievers, pointing out unto them what their way might portend of them. 2. However Christ and his servants have ofttimes cause to complain of the small fruit of their labors; yet this is matter of comfort, that all the Elect will, in due time, be brought in; for, so doth Christ comfort himself here. See Rom. 11.7. 3. Albeit the offer of the Gospel be made generally to all, to all who hear it: Yet the special purpose of God for good is toward some only, and not others; for, there are who are given by the Father, and not others. 4. It is the great dignity and happiness of the Elect, that they are from eternity given to Christ in the Covenant of Redemption, as the reward of his sufferings, to come to him in due time: And that they are given to him in trust, to be accountable and forth-coming for them; for, so is here declared, that there are whom the Father giveth him. Wherein is imported, that they were the Fathers first, not only by virtue of his general right in all creatures, Psal. 24.1. but by particular Election; and that being the Fathers, they are given to Christ, both from eternity, to be redeemed by him, and as the reward of his sufferings; And in time, to be drawn to him, and therefore both the Father giveth them, in the present time, and, hath given, them of before, verse 39. See John 17.6. Isa. 53.10. Psal. 22.30. 5. As these who are thus given unto Christ, are many, how many soever reject him; So they are high in his esteem, and as much as if all were given unto him: Therefore are they called All that the Father giveth, not only to show their number, but the word in the Original is more emphatick, and importeth as much as, all things, to show, that, indeed they are his all, and that he accounts of them as much as, and above all things beside And thus the expression is more clearly, Eph. 1.10. 6. The Elect, and such as are given to Christ, may, for a time, be, and really by nature are, as far away and estranged from him, as any other; for, they are given, and yet are to come to him. This may make them thankful, humble, and charitable, when they are converted. 7. Such as are elected and given to Christ, will certainly, in due time, come to him; Their being given from eternity produceth their being given and coming in time, for God is faithful, who will not frustrate Christ of what he hath purchased, and the power that draweth them, is invincible and irresistible: Therefore saith he, all that the Father giveth me, shall come to me. 8. Conversion, and coming unto Christ, is not a cause, nor is the foresight thereof antecedent to Election, but it is only a fruit following thereupon; for, such is the order here, they are given by the Father, and upon that, their coming necessarily followeth. See Acts 13 48. 9. It is not men's moral changes, nor their following external ordinances, that proves them given to Christ, but their coming to him, and closing with, and embracing of himself, as Mediator; for, so are we taught here, They who are given, come to me saith he. 10. Such as really come to Christ, and embrace him, have not only the present comfort of communion with him; but are warranted from this to gather their eternal election, and that they have been given over to Christ, and committed to his charge and care; Therefore is their coming put as an effect and evidence of their being