Probably much to the mortification of these inquirers, our Lord addressed them in these words,—"Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." (John vi. 26). The object of these men in seeking for Jesus, was, that they might induce him to become their king, and to employ the miraculous powers of which he was possessed in realising their ideas respecting the secular wealth, dignity, and enjoyment which the chosen people were to obtain under Messiah the Prince; and what induced them thus to seek him, was, not so much the miracles they had witnessed, as the particular kind of miracle he had last performed; it was not so much the conviction, that he was a divine messenger, of which these miracles were a confirmation, as the conviction that he who could feed five thousand men on five loaves and two fishes, was qualified, if he would but exert his powers, to he their leader in revolting against their Gentile oppressors, and to secure for them victory, conquest, universal dominion.

The words of our Lord, when viewed in their connection, seem to be equivalent to this declaration,—'You profess, and indeed you feel, a great eagerness to find me; but that does not spring from an enlightened conviction that I am a divinely—accredited messenger, to prove which is the great design of my miracles. Had it been so, you would have come to learn of me the truth with regard to the kingdom of God; but instead of that, you seek me as your instrument for erecting a kingdom of this world, which, you perversely think, would be the kingdom of God. Had not the miracles performed been such as to suggest the idea that I might be turned to account in obtaining the gratification of your carnal, selfish wishes and expectations, you would never have sought me. You have no just conception of my true character, or of the nature of the kingdom I am come to establish, and of the blessings which I am come to communicate. It is not because I am a well-accredited divine messenger, but because I am in your estimation a person possessed of powers, which, if exerted in your behalf, might secure for you those secular blessings for which alone you have any relish, that you have come here in quest of me. You need to change your minds, to "repent and believe the gospel." You must change your minds, else you can derive no benefit from me. If you change your minds, you will find that I can, and that I will, bestow on you blessings infinitely preferable to those, the hope of obtaining which from me, alone induces you now to seek me.

"Labour not for the meat which perisheth, but for that meat endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father" (rather, the Father, God) "sealed." (John vi. 27). The first thing necessary to the right interpretation of this very interesting passage, is to ascertain what are the two things here contrasted as objects of desire and pursuit. "The meat which perisheth," and "the meat which endureth unto everlasting life;"—the food which, perishable in its own nature, ministers only to a mortal life,—and the food which, imperishable in its nature, supports an immortal life.

By some, the contrast has been supposed to be between the food of the body—material nutriment, such as the loaves and fishes,—and the food of the mind, immortal truth: q. d., 'Let not the attainment of the satisfaction of the appetites, the supply of the wants of the body, by material food, but the filling of the capacities of the mind by heavenly knowledge, be the great object of your desire and pursuit.' This brings out a good sense, but it seems unduly to limit our Lord's meaning. It seems to go, too, on, the mistaken notion, that the leading object of these Jews was the getting their food furnished them miraculously, which does not seem to have been the case.

We rather think the contrast is between earthly, and therefore short-lived, enjoyments—such as wealth, honour, and pleasure—figuratively termed "meat that perisheth;" and spiritual and immortal blessings—such as the possession of the Divine favour, conformity to the Divine image, fellowship with God—figuratively termed "meat which endureth unto everlasting life." Such a figurative use of the word "meat," or "food," is common in all languages. This mode of interpretation, which is equally natural as the former, better suits the connection. It was these earthly blessings the Jews were seeking after. It was these heavenly blessings which our Lord would have them to make the great object of their pursuit.

"Labour not," says our Lord, "for the meat that perisheth." "Labour," or severe exertion, is the natural expression of strong desire to obtain anything. "Labour," here, is just equivalent to—'make the object of desire and pursuit.' As if he had said, 'Do not make "the meat that perisheth,"—that is, do not make anything that has a reference merely to this frail, mortal, perish able state—anything that is peculiar to this world, "the fashion' whereof passeth away,"—do not make secular science, wealth, power, dignity, fame, or pleasure, in any of their forms, the grand object of your desire or pursuit; but, on the other hand, "labour for the meat which endureth unto everlasting life,"—make the attainment of those blessings which are spiritual in their nature, and immortal in their duration—such as the knowledge of divine truth, the possession of the Divine favour, the love of God, perfect holiness in an entire conformity of mind and will to the mind and will of God— make the attainment of these blessings the great object of your desire and pursuit.'

With regard to the latter class of blessings, our Lord states to them that the Son of man would give these to them. The "Son of man" is, as you know, a descriptive denomination for the Messiah. It is borrowed, as I have already mentioned, from Psalm lxxx. 17, "Let thy hand be upon the Man of thy right hand, upon the Son of man whom thou madest strong for thyself." Our Lord's statement is thus equivalent to a declaration; 'These are the blessings the Messiah has to communicate. It is not "the meat that perisheth," it is not secular benefits—it is "the meat which endureth unto eternal life," it is heavenly and spiritual blessings—that the Messiah comes to bestow. You have declared that you consider me the Messiah, the Son of man;' for, no doubt, that was the import of the declaration, "Of a truth this is that Prophet who should come into the world." 'But in coming to me in the hope of obtaining the meat that perisheth —worldly good things—you are indulging an unfounded expectation. These are not the blessings I am come to confer. But there are better blessings, which I am ready to bestow on you. And this is no vain boast. I bring along with me my credentials—"Him," the Son of man, "the Father, God, has sealed."'

It is not very easy to say what is the particular figurative allusion here: whether the reference be to the practice of authenticating deeds by affixing a person's seal, or to that of impressing a mark on the body, to distinguish those devoted to the service of a divinity, or whether to the fact of the high-priest having on the front of his mitre, a gold plate engraved as with the engraving of a signet, "Holiness to the Lord." But whatever the particular reference may be, the meaning is plain, "Him hath God accredited, as divinely appointed to bestow these blessings." How the Father sealed the Son of Man, we are particularly informed by our Lord, in a passage which has already been explained. (John v. 31-39).

It is scarcely necessary to remark, that these words are not to be considered as condemning the making of worldly good things, in any degree, the objects of desire and pursuit. What is condemned, is the making them the supreme objects of desire and pursuit, to the neglect of heavenly and spiritual blessings. These words, though addressed originally to the Jews, and bearing a speciality of meaning as referring to them, are full of important instruction to men in all countries and in all ages. So to labour for the meat that perisheth, as to neglect the attainment of the meat that endureth to eternal life, is the extreme of folly. "For what is a man profited if he shall gain the whole world, and lose his own soul!" (Matt. xvi. 26). "To labour for the meat that endureth unto everlasting life," is the height of wisdom, not only as it is wise to devote our best desires and energies to the prosecution of the most valuable and worthy objects, but also as this is the surest way of obtaining that measure of "the meat that perisheth," which is really best for us. "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (Matt. vi. 33).

This statement of our Lord suggested to the leaders of the multitude an important inquiry:—"Then said they unto him, What shall we do, that we might work the works of God." (John vi. 28).

If we look attentively at the passage, there can be no doubt, that the object of those who put this question, was to inquire how "this meat that endureth to eternal life," was to be procured. The question is, substantially, 'How are we to obtain this pre-eminently valuable and desirable meat of which you speak!' That is the question we naturally look for in the circumstances of the case, and that is the question which our Lord answers in the following verse. But the phraseology in which the question is expressed is very peculiar, and requires elucidation. "What shall we do, that we might work the works of God!" The question is elliptical. In its complete form, it obviously is, 'What shall we do, that we might work the works of God, by which this meat, which endureth to eternal life, is to be obtained!'

By "the works of God," it has been usual to understand, works commanded by God, works acceptable to God; but in that case, the question would not have been, "What shall we do, that we might work the works of God!" but, 'What are those works commanded by God, which we must do in order to obtain this meat, which endureth to eternal life?' The difficulty was to discover, not what the kind of works were, but how they should obtain the capacity of doing them. I cannot help thinking, that "works of God," by which the meat which endureth unto eternal life was, in the estimation of the Jews, to be obtained, are here opposed to "works of man," by which the meat that perisheth is to be obtained, and are equivalent to 'superhuman works,'—"works which no man can do, except God be with him,"—in one word, miraculous works. I apprehend we see here the first symptoms of that disposition to cavil, which afterwards becomes so manifest, on these men beginning to perceive that Jesus was, after all, not their man,—not the kind of Messiah they expected and wished for. He had said, "labour not for the meat that perisheth, but for that meat which endureth unto everlasting life." 'Seek not meat which can but temporarily support a life, which at best will soon terminate, but seek meat which will permanently sustain an immortal life.' Their question is, 'But how is such meat to be obtained!' The ordinary faculties of man, in their ordinary exercise, can enable him to procure "the meat that perisheth," but it must be by some superhuman operations, such as that by which the five loaves and two fishes became a feast to five thousand, that meat enduring unto everlasting life can be obtained. 'How are we to do such works! You bid us seek this wonderful food,—will you tell us how we are to do the wonderful works by which alone such food can be obtained?'

To this question, which, as is plain from what follows, did not originate in a sincere desire to obtain instruction, our Lord replied, "This is the work of God, that ye believe on him whom he hath sent." (John vi. 29).

The general meaning here plainly is, 'It is by believing my doctrine, that you are to obtain those spiritual and eternal blessings, which I have represented under the metaphor of meat enduring unto everlasting life.' But the manner in which this meaning is conveyed, deserves attention. Our Lord's statement seems to be, 'There is indeed no miracle or mystery in the way in which this " meat, which endureth to eternal life," is to he obtained. If you will but credit the testimony of him whom the Father hath sent and sealed, you shall obtain it. This is the only way of obtaining it. This is the certain way of obtaining it. You speak as if there must be superhuman works performed by you, in order to gain this end. This is the superhuman work,—this is the miracle: Credit the plain well-attested declaration of him whom the Father hath sent. Do but this, and "the meat which endureth unto eternal life" is yours.' This is just a summary of the Gospel, 'Believe and live.' There is no laborious, no miraculous, work to perform,—no need of ascending into heaven,—no need of descending into the deep. The revelation of truth and grace,—a plain, a well-accredited revelation—is before you. Believe it, and you are saved. This faith is the great commandment of the new economy. (1 John iii. 23). This faith, though it is the most reasonable thing in the world, and though, to a rational being like man, it ought to he the easiest tiling in the world, is never exercised by a single partaker of our fallen nature, except under divine influence, so that it is really "the work of God," though not in the sense in which the Jews seem to have employed the phrase. It is not at all miraculous. It is not even supernatural, except in the influence under which man acts when he performs it. But in that sense it is supernatural. "No man," says the Saviour, "can come to me, except the Father, which hath sent me, draw him." "Every man therefore that hath heard, and hath learned of the Father, cometh unto me." "By grace," says the apostle, "are ye saved through faith; and that not of yourselves: it is the gift of God." (John vi. 44, 45; Eph. ii. 8).

It is very questionable how far the Jews understood our Lord's metaphorical discourse about "the meat that perisheth," and "the meat which endureth to eternal life;" but it is plain that they perceived, that in the words which he had just uttered, he laid claim to being sent of God, and to their implicit faith and obedience on this ground. Yesterday, these men had declared themselves fully satisfied respecting the divine mission of Jesus as the Messiah. "This is of a truth," said they, "the Prophet that should come into the world;" (cf. Deut. xviii. 15) and had he concurred in their sentiments and wishes, had he consented to become their king, and exerted his miraculous powers in accomplishing the work which they expected the Messiah to perform, they were not likely to have demanded any farther evidence of his divine mission. But in their case, as in many others, dissatisfaction with the nature of our Lord's doctrines, manifested itself in a complaint, a very unreasonable one, that there was a deficiency of proof for their divine origin.

"They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?" (John vi. 30). The principles on which these questions proceed, are true and important—that no person has a right to expect that he shall be received as a divine messenger, without producing appropriate and adequate evidence that he is what he professes to be; and that the appropriate and adequate evidence in such a case, is the performance of miracles. But these unquestionably true principles, were misapplied in this case. The evidence had been presented in the most unexceptionable form, and in great abundance. The works which our Lord had done, had borne most distinct evidence, that the Father had sent him. These men, only the day before, had seen him do what no man could have done, except God had been with him. The conclusion they had drawn then, was the just one; and nothing had occurred to shake its foundation. But when they drew it, they supposed that he and they were of one mind, respecting the design of the Messiah's mission, and the nature of his kingdom, and now they more than doubted that their opinions and his were essentially different, and altogether incompatible, and they found it easier to question the validity of his claims, than to yield the implicit submission of mind which, as "the sent of God," he demanded from them.

The miserable shifts to which men in these circumstances have recourse, are very various. Here the Jews seek refuge in the assertion, that our Lord had not proved his Divine mission in the same satisfactory manner in which Moses, their great legislator, had accredited his. "Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat." (John vi. 31). That is, as if they had said, 'The miracle by which Moses' divine mission was confirmed, when our fathers were fed for forty years by manna which came down from heaven, was a far more remarkable sign than that given by you, when yesterday you fed the multitude. Work such miracles as Moses did, and then we will admit that God has sent you, and yield you the implicit belief which is due to one sent by him.'

To this cavil, for it deserves no better name, our Lord does not deign to give any direct reply. He knew that those who were not convinced of his divine mission by the miracles he had already performed, were not likely to be convinced by any that could be wrought; and as his object, at this time, was less to vindicate the evidence, than to unfold the substance, of his doctrine, respecting "the meat which endureth unto everlasting life," he goes on to state, that the benefit which was conferred on the Israelites, in giving them manna to eat in the wilderness, was not to be compared with the benefit of which he had spoken, under the name of "the meat which endureth unto everlasting life."

"Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he" (rather that,) "which cometh down from heaven, and giveth life unto the world." (John vi. 32, 33). Some have supposed that our Lord meant to state here, that it was not Moses, but God, who gave the Israelites the manna; and that the manna did not properly come down from heaven, in the highest sense of the term; but though both these statements are true, and both may be brought out of the words, considered by themselves, yet, when the whole passage is looked at, and when our Lord's object in making the statement is kept in view, there can be no doubt that the sentiment intended to be conveyed, is this, 'The blessing of which I have been speaking, as "meat enduring to eternal life," which the Father, by the Son of man, whom he has sent and sealed, is ready to bestow on all who believe in him, is a far more valuable benefit than that which God by Moses conferred on the Israelites, when he supernaturally supported them on manna during their sojourn in the wilderness. That manna was not the true heavenly bread. The true heavenly bread is that which my Father now giveth you, now freely offers for your acceptance. That bread, in the strictest, highest, sense of the words, "comes down from heaven, and giveth life to the world."'

I do not think that our Lord, in these words, meant to state plainly to the Jews that, in employing the phrases, "the true bread from heaven," and "the bread of God," he referred to himself, which our version represents him as doing. He does this in the 35th verse, after the Jews, by their request in the 34th verse, had made it evident that they imperfectly, if at all,. had penetrated through the veil of figurative representation in which he had clothed his sentiments. Our Lord's meaning is more exactly given by those interpreters who render the passage, "For the bread of God is that which cometh down from heaven, and giveth life to the world."

The Jews seem to have given the name of "the bread of God," and "the bread of heaven," to the manna, in allusion to a passage in the book of Psalms:—"And had rained down manna upon them to eat, and had given them of the corn of heaven. Man did eat angels' food: he sent them meat to the full."' Our Lord's assertion, then, is, 'The phrase, "bread of God," is far more applicable to what I am now speaking of than to the manna.'

From this passage many have drawn the conclusion, that the manna was a type of Christ. This is a conclusion certainly unwarranted by this passage; and I am not aware that it has a satisfactory scriptural foundation anywhere else. Much ingenuity has been displayed in tracing analogies between the manna and our Lord. Its miraculous production has been supposed to foreshadow his miraculous conception; its pearly figure to point him out as pure and lovely, "the pearl of great price;" its sweet taste, to show, that "to them who believe he is precious:" its falling on the outside of the camp, to foreshadow, that they who would be saved by him, must "go to him without the camp:" its falling early in the morning, to typify the first promise; its being given daily, to show that Christ should be his people's daily food; its not being seen on the ground on the Sabbath, to indicate that Christ should be hidden under ground on the Jewish Sabbath. These are but a few out of the many correspondences which fancy has discovered between the manna and our Lord. To indulge in such imaginings, appears to me something worse than ingenious trifling. It is using a most undue freedom with Him who says, "Add not to my words;" and its tendency is to lead the mind away from the truth which the Holy Spirit does mean to teach us, and which is always, when clearly perceived, and rightly improved, "profitable for doctrine, and reproof, and correction, and instruction in righteousness," to the mere figments of the human imagination. Of the persons who indulge in such an abuse of the Holy Scriptures, it may well be said, "They feed on ashes; a deceived heart has turned them aside."

Instead of occupying our time with these human fancies, let us attend to what our Lord here says of this true heavenly bread. It comes down from heaven, in a far higher sense than the manna came down from heaven. The manna was formed in the atmosphere—the aërial heavens—this bread comes down from the heaven of heavens, the true holy place; and it not only, like the manna, supports life, but it gives life to those who are dead, and supports life in those whom it has made alive; and this life, which it at once communicates and sustains, is not that mortal life which the manna, perishing food, temporarily supported, but a divine life, an immortal life; and this bread of God is not, like the manna, restricted to one nation. God gives it "for the life of the world." It is fitted and intended to make truly happy mankind of every kindred, people, and nation, not in one age, but in all the ages of time, and through all the ages of eternity.

These ideas, which are all obviously wrapped up in our Lord's words, were probably but imperfectly and indistinctly discerned by the Jews; but they saw plainly that, under the name of "bread of life," he was speaking of something which he wished to represent as very valuable, and they therefore asked him to bestow on them a gift so precious:—"Lord, evermore give us this bread." (John vi. 34).

It is impossible to say with certainty whether these words were the expression of serious desire, or of sarcastic scepticism. Even if they were the expression of the first, the desire was obviously a very unenlightened one. It amounted to little more than this, 'If you have so valuable benefits to bestow, we should like to be sharers of them.' When taking the whole circumstances of the case into consideration, I cannot help thinking it more likely that these words, as well as the words of the woman of Samaria on a similar occasion, (John iv. 15) were uttered in a spirit of infidel levity; as if they had said, 'Indeed! that is bread worth wishing for.' Taking this view of it, how wonderful is the patience of the Divine Saviour, who, instead of punishing these contemners of his grace, proceeds to tell them, in plain words, what he means by the heavenly, life-giving bread, and to exhibit himself as the divinely-appointed, divinely-qualified, Saviour of the world!

In either view of the words of the Jews, they stood in need of farther information, and our Lord proceeds to give it them:—"And Jesus said to them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." (John vi. 35).

"The bread of life" is a phrase equivalent to, 'The life-giving bread.' "Life," in the language of our Lord, implies happiness. When he calls himself, then, the "life-giving bread," he intimates that he is the author of true happiness; that he, that he alone, can make men truly and permanently happy. Some good interpreters have supposed that our Lord, in these words, refers solely to his character as a teacher, —q. d., "My doctrine, understood and believed, is the appropriate nourishment of the rational, immortal mind. It, and it alone, can make men truly wise, truly good, and truly happy, for ever.'

This is, no doubt, important truth, and it is truth included in our Lord's words; but we very improperly and unnecessarily limit their signification, if we confine it to an assertion of the salutary nature and effects of our Lord's doctrine. It is not only, it is not chiefly, as a teacher, that Jesus Christ is the author of salvation; and it is plain that it is not only, it is not chiefly, as a teacher, that he takes to himself the figurative appellation of the "bread of life."

His primary reference is to what he was to do and suffer for the salvation of men. This is plain from what he says at the 51st verse: "The bread that I will give is my flesh, which I will give for the life of the world." When our Lord, then, says, "I am the bread of life," the meaning obviously is, 'I—I alone—am the Saviour of men: I—I alone—can make them happy. Without me, all must die of spiritual hunger; that is, must be for ever miserable, for the want of those spiritual blessings, which are necessary to make such a being as man really, permanently happy. By me, from me, all may obtain, in rich abundance, these blessings; and, in the enjoyment of them, find a happiness, in variety, extent, and duration, every way corresponding to the capacities of their nature, and the immortality of their being.'

In the words that follow, our Lord brings the same supremely important and delightful truth, that he—that he alone—is the author of true happiness, before the mind, by two expressive figures; while he at the same time shows how that true happiness, which he only can bestow, is to he obtained by men: "He that cometh to me shall never hunger; he that believeth on me shall never thirst."

To "hunger," and "thirst," are here obviously used figuratively, for that restless and dissatisfied state, which rises out of the want of what is necessary to our happiness—a sense of that want—and a craving desire to have that want supplied. That is the state of all men in their natural condition. They want what is necessary to satisfy their understandings, their consciences, and their affections. They are, in some measure, conscious of these wants, though, in many cases, but ill informed of their nature and extent; and they are restlessly anxious to find something that will quiet the cravings of the appetite for enjoyment.

Nothing, in the wide range of the material universe, can satisfy this hunger, or quench this thirst; on the contrary, the appetite grows with what it feeds on; and the man who has had the largest share of worldly enjoyments, is generally the farthest removed from real satisfaction. Life, with most men, is a series of unsuccessful experiments to obtain satisfaction to that appetite for enjoyment, which is the very soul of their souls—the principle, end, and aim of their being.

That satisfaction, which never has been, never will be, never can be, found in the world, is to be found in Christ: "He who comes to me shall never hunger; he that believes on me shall never thirst:" that is, 'He who comes to me—he who believes on me—shall obtain true permanent happiness; he shall have all his wants supplied, and shall be equally delivered from the wretchedness which these wants, and the consciousness of them, must produce, and from the painful restlessness, which the blind desire of having them supplied must occasion.'

But what is it to "come to Christ?" what is it to "believe on Him?" The first is a figurative, the second a literal, description; and it has been common to consider them as quite synonymous—the literal expression being intended as the interpretation of the figurative one. There can be no doubt, that he that comes to the Saviour as the bread of life—the author, that is, both the procurer and the bestower of salvation—and he who believes on him, are substantially the same person. He who comes to the Saviour, believes on him; and he who believes on the Saviour, comes to him. But it does not, by any means, follow, that "coming" and "believing" are, therefore, precisely the same thing; that the figurative and literal expressions, though referring to the same individual, are expressive of the very same mental affection or exercise.

To "believe" on the Saviour as the bread of life, is to believe the truth about him in this character. Now, in the following passage, it seems very plain, that "coming to God," and believing the truth about him, though they must meet in the same individual, are not the same but different things—the one the means by which the other is produced. "He that cometh to God must believe that he is, and that he is a rewarder of them who diligently seek him." "To come to God," in this passage, is descriptive of that enlightened reverential love, and confidence in God, which constitute spiritual, acceptable worship, in which the mind as it were goes forth to him; this state of mind is not the same thing as faith; it is the consequence, the effect, of faith—the result of the truth believed on the mind—and hence the apostle says,—"He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. "He cannot otherwise come to him. This is the way, the only way, of coming to him.

In the same way, to come to Christ as the bread of life—the procurer, and the bestower of true happiness—is descriptive of all those mental affections and exercises, which may be termed the movement of the mind towards him in this character—especially reliance on his atonement as the only expiation of guilt, and implicit submission to his authority as the great teacher of truth and holiness. Now these mental affections and exercises are not properly faith, but the consequences of faith. He that cometh to Christ, as the bread of life, must believe on Christ as the bread of life. I must believe the truth respecting him as the author of salvation, in order to my mentally going to him under this character. I must know who the physician is, and believe in his skill, in order to my going to him to obtain a cure.

It may here be remarked by the way, and I apprehend that the remark is of considerable importance, not only to the right interpretation of Scripture, but to the right understanding of the christian plan of salvation, that the case before us is by no means a solitary one, in which figurative descriptions of states of mind originating in faith, have been confounded by expositors, with faith itself. It is common to say that, "receiving Christ"—"looking to Christ"—"fleeing to Christ"—"laying hold on Christ"—"eating his flesh, and drinking his blood," are all figurative expressions for faith, while the truth is, every one of these figurative expressions is descriptive of a state of mind, in some way analogous to the bodily action referred to, including a variety of sentiments and emotions, all of them, however, originating in the faith of the truth respecting Christ; so that it would be more accurate, in every view of the subject—whether philological, philosophical, or theological—to consider these figurative expressions, not as synonymous with each other, and all of them as expressive of faith, but as each expressing that state of mind of which it is naturally descriptive, all of which are the result of faith; to say, not that "receiving Christ," "looking to him," "fleeing to him," "laying hold on him," "eating his flesh and drinking his blood," are faith, but that it is by faith, by faith alone, that men receive Christ, look to him, flee to him, lay hold on him, eat his flesh and drink his blood. The compilers of our Shorter Catechism seem to have perceived this, when they chose to say, not what many seem to suppose they have said, that faith is "a receiving and resting on Christ alone for salvation;" but that faith is that "whereby we receive and rest upon him alone for salvation." This distinction is, if I mistake not, much more than a mere metaphysical nicety. A distinct apprehension of it will be found of great use in the right interpretation of Scripture, in the right understanding of the christian plan of salvation, and in the right guidance of those exercises of the mind and heart which constitute the essential elements of that spiritual religion, which is "our reasonable service — "our rational worship."

To return from this short digression, our Lord's declaration, then, is this—'He who, believing the truth respecting me, as the author of salvation, exercises towards me those sentiments and affections which naturally grow out of the faith of this truth, shall be saved by me. He shall obtain that happiness which I, which I alone, can confer. "He that cometh to me shall never hunger; and he that believeth on me shall never thirst."'

Some interpreters have supposed that these words have a direct and sole reference to the heavenly blessedness, to the christian salvation, in its most perfect form, and that what our Lord says is this—'He who believes the truth respecting me, as the author of salvation, and believing that truth comes to me in the exercise of the appropriate sentiments of mind and heart, shall ultimately obtain from me a happiness which shall completely satisfy all his capacities of enjoyment, and leave him nothing to wish for.' They look forward to that state where all wants are supplied, where all wishes are gratified, where "they hunger no more, neither thirst any more, where the sun does not light on them, nor any heat, but the Lamb who is in the midst of the throne feeds them, and leads them to fountains of living waters, and God wipes away all tears from their eyes."

They have been led into this view, probably by the consideration, that even true Christians, those who by believing on the Saviour have come to him, are, while in the present state, far from having all their spiritual wants supplied, far from being relieved from all painful sense of their spiritual wants. Yet I cannot doubt, that our Lord's promise refers to a blessing which he who in faith comes to him, obtains immediately on his coming to him, and enjoys just in proportion to the measure of his faith. What our Lord substantially says is, 'I am the author of happiness, and it is by faith in me, as the author of happiness, that individual men are to be made happy.' Our Lord is "full of grace and truth," and if we will but come to him, we shall receive "out of his fulness abundance of grace." If we are straitened, it is in ourselves, not in him. If we "hunger and thirst," it is not because he is not able, nor because he is not willing, to satisfy our hunger and to quench our thirst; but because we, being "of little faith," do not come to him "that we may have life, that we may have it abundantly." The idea intended to be conveyed seems to be this—'Every one that believing comes to me for happiness shall obtain it. After having tasted the happiness which I have to bestow, he will not expect to find it anywhere else. He will find in me, in me alone, that truth which will satisfy his understanding, that atoning righteousness which will pacify his conscience, that sanctifying influence which will transform his character, that soul-satisfying portion which will fill his heart. By restoring him to God's favour, and image, and fellowship, I will impart everything that is necessary and sufficient to make him truly wise, and good, and happy for ever. No one who comes to me will ever have reason to complain, that be could not find in me what was necessary, what was sufficient, to constitute his happiness.'

These words of our Lord, bring before the mind in a very impressive manner, at once the three important ideas of the magnitude, the abundance, and the duration, of the happiness, which he, and he alone, can confer, and which every one who in believing comes to him, shall assuredly obtain and enjoy according to the measure of his faith. Such was the happiness which our Lord had to bestow, and such the way in which men were to obtain a personal interest in this happiness.

But this happiness did not belong to those whom our Lord was addressing, and the cause of this was to be found in their unbelief, which, considering their advantages, was altogether inexcusable. This seems to be the import of the statement which follows:—"But I said unto you, that ye also have seen me and believe not." (John 6:36).

The particle rendered "also," [kai; = kaivper.] should probably be rendered "although," as in Luke—"And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?" (Luke xviii. 7). In the 30th verse, the Jews had expressed a wish to have signs, that they might see and believe. Our Lord here says to them, 'If ye do not believe, it is not for want of seeing.' "Ye have seen me." 'I have been for a considerable time in the midst of you, teaching the truth, and confirming it by my miracles. I have exhibited myself to you as the divinely-appointed, qualified, accredited Saviour; yet though you could not but see my claim, you have disregarded it.'

Our Lord seems plainly to refer to something that he had formerly said to these persons, [o{ti denotes quotation], "I said to you." Some suppose our Lord to refer to something he had said to them on a former occasion. Others to something that he had said at this time, which the evangelist has not recorded. Others to the 26th verse, which is substantially the same charge which is contained in the words before us. It matters very little which of these references is considered as the true one.

The connection of these words with what follows may be thus stated:—'But though you should reject me, I shall not want followers; though you should shut yourselves out from the enjoyment of that happiness which I come to bestow on mankind, and a participation in which can be obtained in no other way than by believing in me, the object of my mission shall not be frustrated. You may,—if you continue in unbelief you must, perish, in consequence of your refusing "the true heavenly bread;" but multitudes—multitudes of the Gentiles, who are the objects of your malignant contempt—will, in the faith of the truth, gladly receive "the bread of life," and eat, and live for ever. You came to me, and yet you did not come to me; for, in coming, you supposed me to be a very different person from what I really am. When you but suspected me of being what I really am, you would have none of me. I declined accepting your offered allegiance. You are not the followers I wish, as I am not the leader you wish. But followers of the kind I wish will not be wanting, and they shall be sure of meeting with a kind reception—"All that the Father giveth me shall come to me: and him that cometh to me I will in no wise cast out." (John vi. 37).

Let us examine these words carefully. We have at least as deep an interest in them as those had to whom they were originally addressed. The first point to be inquired into, is the meaning of the phrase, "All that the Father giveth me," —literally, "Everything which the Father giveth me." Now, what does the Father give the Son? He is in Scripture represented as giving him many things. He "gave him the Spirit without measure." He gave him "words to speak," "a commandment to obey," and "a work to finish." He gives him "to have life in himself, even as He has life in himself." He gave him "authority to execute judgment." He gave him "glory." He has given him "all judgment," or rule, and government. He has given him "power over all flesh." He has given him "all power in heaven and earth." He has given him "a name above every name." But it is quite plain that, in the passage before us, our Lord is speaking of persons, not of things.

Who these persons are, it is not difficult to discover. —They are all those who come to Christ by believing in him, and are saved by him,—those who come to Christ, who are not cast out by him, the accomplishment of whose salvation is that benignant will of the Father, which the Son came from heaven to earth to perform—none of whom are to be lost,—all of whom are to be raised up at the last day, and to enjoy everlasting life. These are they whom the Father gives the Son. We have thus ascertained who the persons are who are here spoken of: they are all who shall he saved by Christ Jesus; but the question still remains to he answered, What is meant by their being given by the Father to Christ?

In the language here, as in so many other parts of the New Testament, there seems to be an allusion to modes of expression in the Old, and we must ascertain its origin in order to our satisfactorily discovering its meaning. In the preceding context, our Lord had spoken of himself as the true celestial bread, which, coming down from heaven, giveth life to "the world," that is, to mankind, without reference to the distinction of Jew and Gentile. The manna was intended for the bodily support of the Jews,—this heavenly bread, for the spiritual nourishment of mankind, of every kindred, and people, and tongue. The liberal, unexclusive character of the salvation which the Messiah came to procure and bestow, is again, we apprehend, referred to in the words before us. The Father had promised to give certain persons to the Son; and all these, without exception, our Lord says, shall come to him. Now, who are the persons whom the Father has promised to give to the Son? The answer is in a passage to which I can scarcely doubt our Lord mentally referred when he used the words: "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."(Psal. ii. 7,8). Nor is this promise at all a singular one. "He shall have dominion," says David, speaking in the spirit of his Son and Lord—the King, and the King's Son, "He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him; all nations shall serve him." (Psal. lxxii. 8-11). "I will give him," says Jehovah by Isaiah, in reference to his righteous servant, "I will give him the many as his portion, and he shall have the strong ones as his spoil." (Isa. liii. 12. LXX). "Unto him shall the gathering of the people be." (Gen. xlix. 10). The "root of Jesse shall stand for an ensign of the people; to it shall the Gentiles seek." (Isa. xi. 10). "I will give thee for a light to the Gentiles." "Behold, these shall come from far; and, lo, these from the north and from the west; and these from the land of Sinim." (Isa. xlix. 6, 12).

"Behold, I have given him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not; and nations that knew not thee shall run unto thee, because of the Lord thy God, and for the Holy One of Israel; for he hath glorified thee." (Isa. lv. 4,5). Viewed in reference to these promises, the words express this idea, 'Vast multitudes of men of all nations, according to the purpose and promise of God, and by the agency of his Spirit, and the instrumentality of his word and providence, shall be given to me, delivered into my hand, so as to acknowledge my claims, believe my doctrines, and enjoy my salvation.'

Still, however, we have not obtained an answer to the question, What is the precise import of the Father's giving those multitudes of men of every nation to Christ? By the greater part of evangelical interpreters, the Father's giving of men to Christ has been considered as equivalent to his eternal purpose of mercy in reference to these individuals,—his committing them, as it were, in charge to his Son, in the covenant of peace, to be delivered by him from all the evils in which sin was to involve them. I have no doubt of the truth of this doctrine. It is based on the first principles of religion—those which refer to the Divine character, as the infinitely wise and powerful Author and Governor of the universe,—it is most explicitly taught in Scripture, especially in the first chapter of the Epistle to the Ephesians, and it is necessarily implied in the words now under consideration. Yet I cannot help thinking that the direct reference is not to the Divine purpose, but to its execution. The ancient oracles, to which there seems a reference, are promises. They refer, not to what was past, but what was future. The words, if I mistake not, are intended to be descriptive of that divine influence of which the Father, by the Spirit, is the Author, which is put forth according to the purpose which God has "purposed in Himself," by which men are induced to believe the Gospel, and, in the belief of the Gospel, to come to the Saviour. The being given to Christ by the Father, seems to be the same thing as what, in the 44th verse, is called the being "drawn" or conducted to him by the Father; and that is represented, in the 45th verse, as equivalent to the being "so taught of God," " bearing and learning of the Father," as that they come to him. Men are given by God to Christ, when they are brought to him, united to him, by that faith which is the gift of God,—when, under the influence of his Spirit, they are made to come to him—that is, are led, in the belief of the truth, to exercise towards the Saviour all those sentiments of mind and heart which correspond to the different views given, in the Gospel, of his person and work.'

Though in this view of the phrase, which appears to me better to suit not only this place, but the other places where it occurs in this gospel, it does not directly express the doctrine of personal election; it necessarily implies it. It ascribes faith to a divine benignant influence, which indicates distinguishing love towards him over whose mind it is exercised, in contradistinction to him over whose mind it is not exercised, and which love, just because it is the love of Him who is eternal and unchangeable, must be itself eternal and unchangeable. To the question—What induces God to exercise on the mind of one man rather than on the mind of another this influence, which is at once necessary and sufficient to bring the sinner to the Saviour? there is only one satisfactory reply—sovereign love. "He has mercy, because he wills to have mercy; he has compassion, because he wills to have compassion." (Rom. ix. 18). "All whom the Father giveth me," is, then, just equivalent to 'all who through divine influence are led to understand and believe the truth with regard to me, and are, in this way, put under my care as the Saviour;' and these are, according to the ancient promises, "a number which no man can number, out of every kindred, and people, and nation, and tongue."

'All these shall, at the appointed season, "come" to the Saviour, that is, shall exercise towards him all those sentiments of mind and heart to which he is entitled, and which the belief of the truth is calculated to produce, and which nothing else can produce.'

"And him that cometh to me I will in no wise cast out." (John x. 28, 29). The words, "I will not cast out," express two ideas 'I will not refuse to receive him;' and,' having received him, I will never abandon him;' but they obviously suggest, and seem to have been intended to suggest, much more than they directly express. It is a phrase of the same kind as, "why do you spend money for that which is not bread,"—which will do anything rather than nourish you—"and your labour for that which doth not profit," (Isa. lv. 2)—which will ruin instead of profiting you? " I will not cast him out," is equivalent to, 'I will give him a kind reception, a hearty welcome. He shall find in me all, and far more than all, he expects; and, so far from ever banishing him from my presence, "he shall never perish, but shall have everlasting life."' The manner in which the prodigal son was welcomed by his father is a beautiful, but still an imperfect, representation of the manner in which every one who comes to the Saviour will be received by him. (Luke xv. 20).

"He that cometh to me," especially when viewed in connection with "all whom the Father giveth me shall come to me," is equivalent to, 'whosoever cometh to me, be he Jew or Gentile, whatever has been his previous condition or character.' This passage, with equal plainness, teaches that nothing short of divine influence will ever bring any man to Christ; and that nothing but a man's refusing to come to Christ can exclude him from participating in the blessings of his salvation.

Every one who is brought under this influence will come. It is absolutely certain he shall; but there is no compulsion. The man is not driven, he is led; he is not dragged, he is drawn by "the bands of love and the cords of a man" (Hos. xi. 4)—inconclusive arguments and cogent motives. The discovery, by the teaching of the Holy Spirit, of the sinner's guilt, and depravity, and danger, and of the certain and only mode of deliverance from this guilt, and depravity, and danger, and misery, makes them glad to come, and to renounce every hope and interest that interferes with coming to him for salvation.

And nothing can prevent the salvation of those who thus come to the Saviour. He will refuse none, he will reject none. None coming to him will he refuse to receive into the number of his people; none who have come to him will he exclude from that number, as Hagar and Ishmael were expelled from the holy family. "I give unto my sheep eternal life; and they shall never perish, neither shall any pluck them out of my hand. My Father, who gave them me, is greater than all, and none is able to pluck them out of my Father's hand." (John x. 28, 29). No degree of previous guilt, no former habits of sin, no secret decree of God, no involuntary mistake, no feebleness in attempting to come to him, will induce him to reject a single individual who, in the faith of the truth, comes to him for salvation.

The complete and everlasting salvation of all who, led by the Father, come to the Son, is represented by our Lord as absolutely certain. "For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." (John vi. 38, 39). It is the will of God that all who come to Christ should be saved,—and the great design of his coming from heaven to earth was just to accomplish this benignant purpose of God the Father. "I will not," says he, "cast out any who come to me." 'My sole object in coming from heaven to earth was to execute what is the will, the benignant good pleasure, of the Father. I have no selfish objects to prosecute. I am not come—as you suppose your Messiah is to come—to raise myself to earthly grandeur, and to bestow peculiar external advantages on men of a particular nation. I am come to execute my Father's will, and that is the salvation of men of every nation, whom he gives to me—whom he, by the influence of his Spirit, brings to me. It is his will that of these—a goodly number—"the nations of the saved"—far more numerous than Abraham's natural descendants, who were to be as the stars of heaven, or as the sand on the sea shore—not one should be lost. It is the Father's will, who hath sent me, that I should lose nothing—that is, that I should suffer nothing to be lost—not merely none of them, but nothing of them—nothing that really forms a part of them—not even their body, which, mouldering into dust in the grave, might seem to be lost—even that will be raised up again at the last day.' Not merely is "the spirit to live,"—to be happy "because of righteousness,"—but "the mortal body" is to be "quickened because of the spirit of Christ which dwelt in it." "What is sown in corruption, and weakness, and dishonour, is to be raised in incorruption, power, and glory." "The last enemy, death, is to be destroyed;" and when "the Saviour, whom we look for from heaven, comes, he shall change the vile bodies of his people, and fashion them like unto his own glorious body, according to the working whereby he is able to subdue all things to himself." (1Cor. xv. 26, 43, 44; Phil. iii. 20, 21).

To mark the great importance of the statement which he had just made, our Lord repeats it with some slight changes and additions. "And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day." (John vi. 40). This is equivalent to, 'Yes, this is the will of him that sent me;' or, 'I repeat it, this is the will of him that sent me.' It is obvious he is speaking of the same persons, and of the same blessings. Every one that the Father has given the Son is obviously descriptive of the same class—as, 'every one who seeth the Son and believeth on him;' and the not being lost—and the having everlasting life—are just two different ways of expressing the same thing. The principal additional truth brought forward is, that it is through seeing the Son, and believing on him, that a personal interest is obtained in the blessings of the christian salvation.

To "see the Son, and believe on him," is to apprehend the meaning and evidence of the testimony of God concerning Jesus Christ, as his Son—the divine, the divinely-appointed, the divinely-accredited, the divinely-qualified, Saviour of the world. The will of God, then, as unfolded by the Saviour, is, that all men, of whatever nation, or of whatever previous character, who, under the guidance of the Father—that is, under divine influence by the belief of the truth, come to Jesus Christ, shall be saved from that endless perdition which they have deserved, and be put in possession of a holy happiness, suited to their compound natures, and enduring throughout the ages of eternity.

In. these statements, our Lord gives a satisfactory answer to the two most important questions which can interest the attention of mankind—In what does true happiness consist? and, How is it to be obtained? The answer to the first is—'True happiness consists in nothing material, earthly, and perishing; it consists in spiritual, heavenly, eternal blessings.' The answer to the second is—'Jesus Christ, Jesus Christ alone, is the procurer and bestower of these blessings, and individual men can obtain an interest in them only by believing the truth respecting their Author.'

Instead of acquiescing in these statements of the great Teacher, the Jews were dissatisfied with them, and showed their dissatisfaction, by murmurings and cavillings:—"The Jews then murmured at him, because he said, I am the bread which came down from heaven." (John vi. 41). They probably attached but indistinct ideas to much that he said. They were, however, generally dissatisfied with it, because it was totally different from what they had anticipated. They had hoped that he would speak to them of raising armies, fighting battles, taking cities, driving the heathen out of the holy land, erecting the throne of David, restoring the kingdom to Israel. Instead of this, to hear only, what must have appeared to them mystical statements, about his being the bread of life which came down from heaven—about those who came to him never hungering, and those who believed on him never thirsting—naturally enough, in their state of mind, produced dissatisfaction.

What particularly dissatisfied them was, his having said that he was "the bread which came down from heaven." From the terms in which they expressed their dissatisfaction, it is obvious that what especially offended them was, his saying that he had "come down from heaven"—that, personally considered, he had a divine origin. It is obvious that this was the sense in which the Jews understood our Lord's declaration; for, if they had supposed that his words referred merely to the celestial origin of his doctrine, his being the son of Joseph, even although that had been the case, could have been no reason for calling in question his divine mission. And it is equally obvious that the Jews did not misunderstand him. If they had, he would have corrected their misconception, by stating that, when he called himself "the bread of life," he spoke of himself, just as a teacher of salutary doctrine; and that, by his coming down from heaven, he meant only that he was a divine messenger, and, by necessary consequence, that his doctrine was not so much his, as the Father's who had sent him. Such remarks, we have no hesitation in saying, our Lord would have certainly made, had the Jews misconstrued his meaning. But, instead of this, he goes on to say, that he had "seen the Father," in a sense in which no other person ever had seen him; that "he came down from heaven;" and that "the bread of life" he referred to, was his flesh—himself, as incarnate—" which he was to give for the life of the world."

There can be no reasonable doubt, then, that, in saying he "came down from heaven," our Lord meant to teach the divine origin, not so much of his doctrine, as of himself—to assert, that he personally existed in heaven before he appeared among men, and that, when he came to earth, he came from heaven. The reference is not so much, if at all, to his miraculous conception, as to his personal pre-existence. It deserves notice, that, though the prophets were ready enough to assert the divine origin of their oracles, not one of them ever used such language, as our Lord so often used, of having been in heaven, and having come from heaven.

Understanding our Lord's words in this way, the Jews said: "Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?" (John vi. 42). They were ignorant of the facts respecting our Lord's supernatural human origin. They had always understood that he was the son of Joseph and Mary, with whom, as residing in the same district of country, many of them probably were acquainted; and it seemed to them presumptuous and absurd in such a person to lay claim to divine origin—to say, "I came down from heaven."

On hearing these murmurings, "Jesus therefore answered and said unto them, Murmur not among yourselves. No man can come to me, except the Father, which hath sent me, draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath heard of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Verily, verily, I say unto you, be that believeth on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die." (John vi. 43-50).

The substance of our Lord's reply may he thus stated 'Murmur not; I have stated only the truth, of which I have given you abundant evidence. Ye ought not to murmur, but to believe; and yet, your murmuring, unreasonable as it is, does not surprise inc. It is just what, with your mode of thinking, might have been expected; and it is just what may continue to be expected, till you "repent," change your mind—till you are brought to another and better mind by divine truth—under divine influence—producing its appropriate effects upon you: "No man can come to me, except my Father, who hath sent me, draw him." By your murmuring, you make it evident that you have not come to me—that you are not disposed to come to me. With your present views, you will never come to me; you must be born again—you must be converted, and become as little children. No man entertaining the views you do of the design of the Messiah's mission, and nature of his kingdom, can come to me—can embrace me as the Messiah. He must be drawn by him who sent me—the Father, God—in order to his coming to me.' The Jews, under the influence of carnal motives, had come to Jesus the man, wishing to obtain from him temporal blessings; but, entirely destitute of a spiritual knowledge and sensibility, which God the Father alone could give them, they had not come—they could not come—to Jesus the Messiah, for the spiritual blessings which they really were in need of and which he had to bestow. They had not been led, or drawn, of God, to Capernaum. Their own carnal views and expectations had brought them thither.

The language is figurative, but the meaning is not at all obscure. By divine truth, understood and believed, under divine influence, he who is most indisposed—so indisposed as to be morally incapable of embracing Jesus Christ, as the divine, and divinely appointed, and qualified, and accredited, Saviour of men—will become capable (by being made willing) of most cordially coming to him, receiving him, trusting in him, loving him, submitting to him. No Jew, blind to the true meaning of the divine oracles, with regard to the Messiah, could acknowledge Jesus as the Messiah. No Jew, the eyes of whose mind, by divine influence, were opened to the true meaning of these oracles, could help acknowledging him. Our Lord's words, though used with a direct reference to those whom he addressed, express a great general truth. No man while he retains the habits of thought and feeling, that are common to all men—unchanged by divine influence—who is seeking for happiness in sensible, present things, will ever cherish towards Jesus Christ those sentiments and affections to which he is entitled. In order to this, he must be "drawn" to him "by the Father;" that is, divine truth, under divine influence, must find its way into his mind, and enlightened, and impelled, and guided by these, he will come to the Saviour.

A man needs only to reflect on what is the natural state of human sentiment and feeling, to see the indubitable truth of our Lord's remark. The salvation of Christ is most exactly suited to the sinner's necessities, but it is not at all suited to his native tastes and inclinations. It is too good for him—too spiritual to suit the carnal heart—too humbling to please the proud heart. It is too holy for the willing slave of sin—too heavenly for him who is "of the earth earthy." Indeed, how can one, under the influence of pride and the love of sin, approve of a method of salvation which opposes every corrupt bias of the human heart? How can such a one cordially acquiesce in that plan of redemption, which implies that he is justly condemned, and infinitely deserving of blame—that he not only has no claim on justice, but that his guilt is so great as to render the exercise of mercy incompatible with the Divine glory, without the mediation and satisfaction of the incarnate Son of God—and that he could not be suffered to escape the curse of the law, but through the atonement of Christ? How can a man who has a high conceit of himself; and of his own performances, admit that they are utterly insufficient to counterbalance the guilt of his smallest sin? How can a man, blind to the Divine glory, see his obligations to obedience? or how can one, who does not feel his obligations to love and obey the Most High, see sin to be infinitely evil? And how can a man, who practically denies the evil of sin, truly value the Saviour from sin? Is it possible, that the man who does not believe that he ever did anything worthy of death, should see any propriety, wisdom, or equity, in another's dying for him, even one of infinite dignity? Can an enemy of the law love Him that magnified and made it honourable, and love Him so much the better, on this very account, because he hath most satisfactorily vindicated the. Legislator from all suspicion of undue severity in punishing sin, 'and from all appearance of conniving at sin in pardoning it? how can a man, Wise in his own conceit, come to Christ as a prophet, and, sitting down at his feet, receive every one of his words? How can a man full of the spirit of self-justification, come to Christ as a priest, and place all his hope of pardon, and acceptance and salvation, on his obedience to death, as "the Just one in the room of the unjust"? How can a man who, in his heart, is an utter enemy to God, come to Christ as a king, and endure hardness, as a good soldier, in fighting against all that is opposed to the Divine will and glory? How can a man, who is in love with sin, and idolatrously attached to the present world, believe that it is worth his while to part with all for the Saviour's sake, and to become a stranger and pilgrim upon the earth, "choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season—esteeming the reproach of Christ greater riches than any earthly treasure." No man, with an unchanged mind and heart, will ever embrace the christian salvation.

And the change which is absolutely necessary, is a change which God alone can effect. It is by his drawing men that they are induced to come to Christ. By the "drawing" of the Father we are to understand, as is evident from the following verse, the influence of the Holy Spirit, and the cogency of divine truth, understood and believed. It is by being made to hear and learn of the Father, that men are drawn to Christ. It is because men do not understand and believe the truth, that they cannot come to the Saviour, and depraved men never will understand and believe that truth, till the Spirit so fix their minds on its meaning and evidence, that they cannot help understanding arid believing it, and when men understand and believe the truth, coming to the Saviour follows as a matter of course—they can no longer help coming to him;, and when any man, whosoever he be, Jew or Gentile, however guilty and depraved, drawn by the Father, by his word and Spirit, comes to the Son, our Saviour declares that the final salvation of that person is secure. He is one of those who are given to him of the Father, and he shall not be lost, nothing of him shall be lost. He shall be "raised up at the last day."

It is plain from this passage, that the inability of coming to Christ, under which men labour, is not physical, but moral. It does not originate at all in a want of those intellectual and active faculties which are necessary to come to Christ, but entirely in an indisposition arising out of wilful ignorance, and the love of sin, and of the world. It is like the inability of the intemperate man to keep himself sober, the inability of Joseph's brethren to speak peaceably to him. If men cannot come to Christ, it is just because they will not come to him. They who under the gospel dispensation "are untaught of God," are so, because they refuse to learn of him. The appropriate means of removing this kind of inability, is the statement of the truth and its evidence. This is all men can do. Divine influence is necessary, absolutely necessary, to fix the mind on the truth and its evidence, so as to produce faith, and the native consequences of that faith; and that influence never was, never will be, refused to him who honestly desires it. What would men have more? Would they have men left to themselves? Then all must perish. Would they have God to compel men to receive salvation? This would be to do violence to man's nature, God's work! Would they have men saved as they are—in sin? This were to require an impossibility, and to do violence at once to the constitution of man, and the nature of God, to disgrace the Divine character, and overturn the Divine throne. The sum of the whole matter is, no man perishes under the gospel dispensation, but in consequence of his own wilful obstinacy: no man is saved, but in consequence of a divine influence originating in free sovereign mercy. Man is his own destroyer, God is man's only Saviour. If we perish, our damnation is entirely of ourselves. If we are saved, our salvation is entirely of God.

The rejection and the reception of Christianity by mankind, will, according to the different views taken of the subject, appear equally wonderful to a considerate mind. When we think of the perspicuity of its oracles, the reasonableness of its doctrines, the equity of its precepts, the simplicity of its ordinances, the abundance of its evidence, the benignity of its spirit, and the varied usefulness of its tendency, it seems strange that anything further than the calling on men to make Christianity the subject of considerate thought, should be necessary to secure its universal reception. But when, on the other hand, we think first of that holy spirituality which constitutes the most characteristic feature of that religion, and then reflect on that carnality of mind, that depravity of heart, that secular ungodly spirit, which are the leading attributes of fallen humanity, we cease to wonder that Christianity, with all its recommendations, should be rejected by the great majority of men to whom its claims are presented, and we begin to think it strange, that any of a race so corrupt and earthly, should ever cordially embrace a system so pure and heavenly. The depravity of man is quite sufficient to account for the general rejection of Christianity. It can be satisfactorily accounted for on no other principle; and few considerations place the extent and depth of human depravity in a more striking point of view than this, that it does produce the general rejection of such a system as Christianity, and would, unless counteracted by an influence from a higher quarter, and of a more potent efficacy, produce its universal rejection. While the general rejection of Christianity is thus accounted for, without the slightest disparagement of its excellence, its cordial reception in any instance by such a being as fallen man, can be satisfactorily traced to no cause but a divine influence so fixing the attention on the truth and its evidence, as that it finds its way as truth into the corrupted mind and heart, and there, by its own power in producing light and purity, establishes for itself a permanent, and a welcome, and a suitable dwelling-place.

The only satisfactory answer to the questions, Why is the Gospel not cordially received by all who hear it? Why does any man reject it? Why do the majority of men reject it?—is, 'Man is a depraved being; he "minds earthly things;" he "loves darkness rather than light."' And the only satisfactory answer that can be given to the questions, Why is the Gospel cordially received by any man? why is it not obstinately rejected by all?—is, 'God, in these cases, by a supernatural influence, has counterworked human depravity; the Father has drawn to the Son.' The answer to the first class of questions is, 'Man is evil—wholly evil;' the answer to the second is, 'God is good—infinitely, sovereignly good.' Such is substantially the account which our Lord gives of this most interesting subject in the passage just illustrated. He plainly states that mankind, unchanged by divine influence, labour under such an indisposition to embrace his Gospel, and the blessings which it at once reveals and conveys, as amounts to a moral incapacity,— an indisposition which nothing short of divine influence can remove: "No man can come to me, except the Father, which hath sent me, draw him;" and with equal plainness he states that this influence, while absolutely necessary, is also fully competent to produce the desired effect,—"All that the Father hath given me shall come to me." Every man that is drawn of the Father, every man that is "taught of God," "every man that hath heard and learned of the Father, cometh to me." Our Lord confirms his doctrine by an appeal to Old Testament Scripture,—"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." (John 6:45).

It has been questioned whether, by using the phrase, "in the prophets," our Lord meant to convey the idea that the sentiment which he quoted was to be found in that part of the inspired volume to which the Jews gave the general name, "The Prophets," or that this sentiment is expressed by more than one of those inspired men usually denominated prophets. Did he refer to one passage, or to several? It does not matter much how the question is resolved, though it is certain that this formula of citation is sometimes used when only one passage in one prophet is referred to. (Acts xiii. 40). The precise words here quoted are not to be found in any of the prophets,—the sentiment is to be found in more than one. The probability is, that our Lord's direct reference is to a passage in the prophecy of Isaiah, (Isa. liv. 13)—"And all thy children,"—the prophet is addressing the spiritual church, under the administration of the Messiah,—"And all thy children shall be taught of the Lord." The same sentiment is to be found in the prophecy of Jeremiah; (Jer. xxxi. 33, 34) —the prophet is plainly speaking of the state of things under the Messiah,—"I will put my law in their inward parts, and write it in their hearts,"—that is, I will make them understand, and believe, and love the revelation I make to them; "and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me; from the least of them unto the greatest of them."

Our Lord's object in making this citation seems to be, to show his hearers that his doctrine, that men must be divinely taught in order to their becoming his genuine disciples, was in exact conformity with the declarations of the ancient prophets. His argument plainly takes for granted, what he had so satisfactorily proved by his miracles, that he was "the Prophet who should come into the world,"—"the Son whom the Father had sealed and sent,"—the promised Messiah. The substance of the quotation and argument is this: 'All the Messiah's subjects are represented by the ancient prophets as taught of God; they become his subjects, not in consequence of natural descent, or mere human teaching, but of a spiritual birth, and divine teaching.' In perfect conformity with these prophetic statements, our Lord in effect says, 'I do not expect any man to become my disciple, except he is taught of God; and I expect that all who are taught of God shall become my disciples.' "Every one that hath heard, and learned of the Father, cometh to me." The particle "therefore," which seems rather to perplex the sense, does not appear to belong to the original text.

"Hearing, and learning of the Father," is equivalent to being made by the Father so to understand and believe the revelation of his will about coming to Christ, as to be disposed to comply with it—as to be drawn to him. The Father made known his will by the ancient prophets, who, as our Lord says, "testified of him." He made known his will by John the Baptist, who stated the truth very plainly respecting not only the divine mission of our Lord, but also respecting the design of his mission, and the nature of the blessings of his kingdom. The great body of the Jews did not understand, and so could not believe, in their true meaning, the Father's testimony to the Son by the prophets and John the Baptist. In one sense they heard; but they did not "hear and learn of the Father." But all who, under divine influence, had been made to understand and believe that testimony, gladly and gratefully came to him, that they might receive from him the blessings he was divinely-qualified and divinely-commissioned to bestow.

The doctrine of our Lord in this passage, is quite coincident with that of his apostle. "But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." (1 Cor. i. 23, 24). No man who is ignorant of Christ and his salvation, will ever embrace them. No man who knows and believes the truth about them, can reject them. All men are naturally ignorant and unbelieving on this subject. No human teaching will suffice to remove their ignorance and unbelief. God—God alone—can do this; and wherever he does it; men embrace the Saviour and his salvation. The ignorance and unbelief which keep sinners at a distance from the Saviour, are wilful, and therefore most criminal. The divine influence which removes this ignorance and unbelief is sovereignly benignant—might justly be withheld from all, and when exerted on any, proves, not the superior worth of him who is the subject of it, but the infinitely free kindness of Him who is the author of it; so that he who is never the subject of this influence, has no cause to complain, while he who is, has strong reasons for adoring acknowledgment, and powerful motives to grateful obedience.

To prevent his hearers from supposing that some direct communication of information from the Father was necessary to men's becoming his genuine disciples, he tells them that, in speaking of the necessity of hearing and learning of the Father, he had no reference to such direct communication,—a mode of communication, which he states to be peculiar to himself,—as the sent and sealed Son. "Not that any hath seen the Father, save he which is of God, he hath seen the Father; (John 6:46) [o; w}n tara; tou[ qeou'] q. d., 'When I speak of being drawn by the Father, of being taught of God, of hearing and learning of the Father, I do not mean any direct immediate communication from the Father's essential divinity. He makes himself known in his word. He has spoken in times past by the prophets. He has spoken in these last days by John the Baptist, and by the Son. That man is drawn of God who, under the influence of his Spirit, is made to apprehend the meaning and evidence of such revelations as He has thus made of his character and will. Such direct and immediate knowledge of God as bears an analogy to seeing visible objects, has never been vouchsafed to any, save to him "who is of God. He has seen the Father."'

"He who is of God," has been interpreted as equivalent to, 'He who is commissioned of God—he who is sent of God.' Though the words naturally enough express this idea, I do not think that this is the meaning here, for the kind of knowledge of God spoken of, is not that common to all who have been sent of God; it pertains to our Lord (for he plainly refers to himself) not in common with the class of divine messengers, to which he belonged. It is a distinctive peculiarity of him as "the Only-begotten of God," as one standing in an absolutely singular kind of essential relation to the Father. "No man," [ou;deiv"]—no one, neither man nor angel,—"hath seen God," neither can see him. No man has obtained, no man can obtain, a direct and immediate knowledge of God. "The only begotten Son, he hath declared him." (John 1:18). He who is "of God," (John vi. 50) seems equivalent to, 'He who is "God's own Son," the Son of himself, his proper Son.' He, he alone, has seen God. He knows him, not only in the works of his hand, and the dispensations of his providence, and the declarations of his word, but he knows him directly and immediately. He sees, not his shadow, which is all that creatures do—he sees his substance, he sees him as he is. He is perfectly and intuitively acquainted with the whole truth in reference to his nature, as well as his will.

All this statement, from the beginning of the 44th verse, seems introductory to what follows. "The Jews murmured because he said he was the bread which came down from heaven." He replied, 'Murmur not. There is no sufficient ground for murmuring. I have said nothing but what is true,—though I do not wonder at your murmuring—for not having been drawn by the Father, not having been taught of him, not having heard and learned of him, you cannot receive, you labour under a moral incapacity of believing, my sayings, however true—of receiving my benefits, however precious. Murmuring, though highly culpable in you, is just what, with your views, might be expected from you. Nevertheless, I assure you I have only asserted the truth,—"Whether ye will hear, or whether ye will forbear"—whether ye will believe and rejoice, or doubt and murmur—it is indubitably true. "Verily, verily, I say unto you, He that believeth on me hath everlasting life." (John vi. 47). I have everlasting life, real permanent happiness, to bestow on mankind; and the way for any individual to obtain this real permanent happiness, is to believe on me, to credit the truth respecting me, the truth spoken by me; and every one, be he a Jew or a Gentile, who thus believes the truth, shall obtain real permanent happiness.'

"I am that bread of life." (John vi. 48) 'You did not misapprehend me, when you thought I appropriated to myself the appellation, "the true bread," "the bread from heaven," "the bread of God." I indeed am all that these emphatic figurative expressions imply. I am that life-giving bread, for that is the force of the expression "bread of life," just as "tree of life," is life-giving tree; "water of life," life-giving water; "spirit of life," life-giving spirit. I am the procurer and bestower of immortal happiness.'

Our Lord goes on to compare or contrast himself with that bread which the Jews were accustomed to call 'the bread of heaven'—the manna. That miraculous food, highly as they estimated it, was only the corruptible sustenance of a mortal life. "Your fathers did eat manna in the wilderness, and are dead."(John vi. 49). It could not procure for them the indefinite extension even of natural life. They who were fed with the corn of heaven, as well as they who were fed with the corn of the earth, died, and returned to their earth. But "this," very probably pointing to himself, "this is the bread "—equivalent to, 'I am the bread,'—"which cometh down from heaven, that a man may eat thereof, and not die." (John vi. 50). 'I am come from heaven to earth, not for the purpose of protracting for a season this mortal life, but that whosoever eateth me as the bread of life,' that is, 'whosoever exercises towards me as a Saviour those sentiments and affections, which are analogous to the bodily action of eating in reference to food,—he who treats me in the way which, in the nature of things, is calculated, as well as by Divine appointment destined, to derive from me the blessings I have to bestow, he shall never die;' that is, not 'he shall be exempted from the ordinary lot of fallen man—in his case "the dust shall not return to the earth as it was,"' (Eccles. xii. 7)—but 'he shall obtain a higher kind of life which shall never terminate. "He shall not perish, but shall have everlasting life."'

To mark the importance of the sentiment, he repeats it, "I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever." (John vi. 51). The question of greatest importance here is, "What are we to understand by eating Christ Jesus as the bread of life?" Happily, there is no difficulty in answering the question. Eating is that which, in consequence of the natural constitution of things, is necessary to our deriving the advantage from bread, which it is intended to communicate,—that is, bodily nourishment. We may look at bread long enough, we may smell it, we may handle it, we may talk about it, it will do us no good. We must eat it, if we wish to be nourished by it. Now, what is it that is necessary and sufficient to our deriving from Jesus, as the Saviour, the blessings we need, and which he has to bestow. We may speculate about him, we may talk about him, we may dispute about him, but unless we believe in him, we shall never he personally interested in his salvation. To "eat" the bread of life is just, by the faith of the truth, to obtain a personal interest in the blessings of Christ's salvation.

Our Lord then proceeds to give them some farther most important information as to the manner in which he obtains for, and bestows on, mankind, real permanent happiness; employing a figurative representation corresponding to the general figurative view he had already given of his saving character as the bread of life. "The bread that I will give is my flesh, which I will give for the life of the world." (John vi. 51) [ujpe;r meaning substitution].

The meaning of these words is, 'I am the Saviour of the world; and the manner in which I am to save the world is by devoting myself to death in their room, as the victim for their transgressions.' Let us see how this sentiment can be brought out of these words—"I will give my flesh for the life of the world." "The flesh" of our Lord is plainly just equivalent to his body, or himself as embodied. To "give his flesh," is to devote himself as a sacrifice—voluntarily to lay down his life. This is plain enough. But what is it "to give his flesh for the life of the world." "The world" is just equivalent to mankind, without distinction, Gentiles as well as Jews and "to give his flesh for their life," is either 'to give himself, to devote himself in their room—to lay down his life for their forfeited life—to give his soul as a ransom for their souls—to die in their room, in order to save them from the death which they deserved;' or, what comes materially to the same thing, 'to lay down his life in order to obtain life—happiness—for them.' The truth embodied in these words is that cardinal doctrine of Christianity, that the death of Christ, as the divinely-appointed piacular victim for the sins of men, is the grand means of securing man's salvation.

Now, says our Lord, "This is the bread I will give" to men. ' It is thus that I save them. It is thus I preserve them from destruction. It is thus I secure for them everlasting life.'

This passage very clearly shows how far they are mistaken who consider our Lord as calling himself "the bread of life," merely or chiefly as a teacher of a salutary doctrine, a doctrine which, understood and believed, is calculated to make men truly wise, good, and happy—to nourish them up unto eternal life. It is the truth with regard to his saving character generally, that he intends to bring before our mind; and especially that all-important truth, that he is a Saviour from sin and its consequences, by