31. 'Tis true, that in our need thou ga∣vest us Bread to eat, making five Loaves to serve above five thousand of us. But what was this to Mo∣ses's feeding our Fathers in the Desert, who were vastly many more, and this Forty years, with Manna also, which was not earthly Food, such as we are yesterday, but Bread from Hea∣ven, as we are taught in Psal. 78.25.

Page  1532. Now the Re∣ply that Jesus made to this, supposed that these Men wanted not evidence of his com∣ing from God; and that they ought not to compare the Man∣na which their Fa∣thers ate, with the Bread that he had given them the day before, but rather with that inestimable Blessing which God had now be∣stowed upon them, in giving his own Son for the Life of the World: And in this he pur∣sued his constant Design, of taking off their Affections from Worldly, and directing them to Heavenly Things. For he answered them to this effect: Whereas you magnifie. Moses for giving your Fathers Bread from Heaven, I tell you, it came not from that Heaven which is the place of Immortality, but only from that Region of the Air; which, though it be also called Heaven, shall at last perish with the Earth. But now God offereth un∣to you, that which, in the most excellent sense, is Heavenly Bread, and which indeed comes from the place where his Majesty dwel∣leth.

33. Whereas also you extol Moses for preserving the Lives Page  16 of your Fathers in the Wilderness, so long as he did: you may con∣sider it was but a short Life at longest, which that Bread served to sustain. But he whom God hath now sent from Heaven, is indeed, and desires therefore to be called the True Bread, because he can preserve you to Eter∣nal Life. And Lastly, the Bread which Mo∣ses gave your Fathers, did indeed serve a great many; yet they were but a very few in com∣parison, for that which I speak of, is suffici∣ent to give Eternal Life to the whole World.

34. They replied hereupon; We desire no other, Bread than this which thou so highly magnifiest, give us but such Bread always as this, and without all question we shall believe thee.

V. 34. They are still the same Persons that speak, for there is yet no reason to suppose the contrary. And by this saying, it seems they understood Jesus as if he had spoken to them of Bread from Heaven, in the literal and gross sence, and by giving that to 'em, from day to day, had promised to make them live for ever: So that from his last Words they seemed to conceive some better hope of him again, and that he would go on to fill their Bellies every day. Therefore they spake Page  17 to him now with more respect. So hard it was even for Jesus to bring them to any understanding, or sence of things that con∣cerned their Minds, though he would lead them thereunto, by allusion to things grate∣ful to their Senses. And this indeed was the general Temper of the Jews in our Saviour's days, who were also in this respect rather worse than their Fore-fathers. It was just such another Answer that the Samaritan Wo∣man made to a like Speech of our Lord, as you may see Ch. 4. 5, 13, 14, 15.

35. Jesus answer∣ed, If you understand me aright, you have your Wish. I do not now discourse of those Signs which you de∣sire to see, before you believe, (for you have already had Signs in abundance) but of the far greater Benefits which you will gain by believing in me, than your Fathers had from Moses. I tell you therefore, that I am the Bread of Everlasting Life; and he that be∣lieveth in me, and submitteth to my Do∣ctrine, hath the Bread and Water of Life, and shall hunger and thirst no more; for he shall need no other means of obtaining Ever∣lasting Life, than to become my Disciple.

Page  1836. Do not think that I take that for granted which I ought to prove, for you have already seen enough to convince you that I speak the Truth. But as I told you before, (ver. 26.) Signs and Mi∣racles will not work true Faith in you, so long as you follow me for Temporal Benefits, and have not learned to prefer Spiritual good Things, and everlasting Life, above Meat and Drink, and all the Enjoyments of this World whatsoever.

V. 36. These Persons, of whom our Lord said that they believed not, were those very Men, who the day before having seen the Mi∣racle which he did, said, This is of a truth that Prophet that should come into the World: Whereby it should seem that then they believ∣ed, but that their Minds were now changed, tho' upon no other reason, than that they now perceived his great Design was, to feed their Minds with good Doctrine, and not to pam∣per their Bodies. Which is a plain Instance, how great an hindrance worldly-mindedness is to True Faith, since in this Case, the same Evidence which convinced these Men, while they took our Saviour to be a Benefactor to their Bodies, had lost all its force with them, when they once perceived that his great Busi∣ness was, to save their Souls. Some also of Page  19 our Lord's Disciples were of this Disposition; and it had the same effect upon them, as you may see v. 64.

37. So that the reason why you be∣lieve me not, is be∣cause you are not pre∣pared by a good and honest Heart to re∣ceive the Truth. And now I tell you, that the Father, who would have all to be saved, does not expect that I should give a good ac∣count of any other Persons, but such as are of a towardly and teachable Disposition. These he hath committed to my special care; and they will learn of me, and not one of them shall want means requisite for his Conviction and Instruction. But though I came to save the World, (v. 51.) I am not bound to bring those to Faith and to Salvation, that obsti∣nately set themselves against all that Evidence which is sufficient for honest Minds.

V. 37. It seems very reasonable to inter∣pret these Phrases of the Fathers, giving some to Christ, and drawing them, by what our Lord said, v. 26. that these Men followed him, because they did eat of the Loaves; i. e. not from a sincere desire of learning the Truth, and attaining Eternal Life, but for worldly Ends: For on the one side, the Lusts of these Page  20 Men were the cause of their Unbelief; on the other side, our Saviour says, that all who are given and drawn by the Father, would believe and become his Disciples, and none else: Therefore the Father gives those only to Christ, who are prepared by an honest Heart, and willingness to learn. The Phrase is an Allusion to what is often seen amongst us, i. e. to a Man's committing the Care of educating a hopeful and promising Child, to a wise and skilful Master, with the expectation of having a good account of him at last. Not but that these Expressions also imply the preparations of the Heart to be from the Lord: Neither does this hinder, but that our Lord must be un∣derstood to have done what was fit to prepare those whom he found so averse as these Men were. [See Notes on v. 45.] But the mean∣ing is, that if Men obstinately persisted in their sensual and worldly Prejudices against the Truth, God hath provided no Remedy for such Men. And therefore, as St. Chry∣sostome shews, we must not argue in this man∣ner. If every one whom the Father draweth, or giveth, cometh to Christ, and none else, then those whom the Father giveth not, are dischar∣ged of all Fault, and cannot justly be accused. For, says he, these are vain words and meer pretences; since the free Choice of our own Wills must go to the effecting of this Matter: For to be taught, and to believe, depends much upon our own chusing.

Page  2138. For in this matter, as well as in all others, I do what is as much the Fathers Will, as my own. And I came from Heaven to do it, and cannot depart from it. Ob∣serve therefore what I say.

39. It was his plea∣sure to commit to my care all Persons of ho∣nest and well-disposed Minds, that not one of them should be lost, but that I should do all things which would bring them to Faith and Repentance, and should take care of their Salvation from the First to the Last, even till I shall raise them from the Dead at the last Day.

V. 39. Although the Wicked shall be raised up at the last day, by the Power of Jesus, as well as the Just, yet when the Resurrection is simply mentioned, it is commonly understood of the Resurrection to eternal Life, i. e. the Resurrection of the Just. And by speaking of this Resurrection at the last Day, our Lord did now put them out of doubt, that he meant not to pamper their Bodies, and to take care for their Pleasures in this Life; but that he spake to them of a better Life after this, and the means of attaining it.

Page  2240. For it was his Decree also, that every one who seeing the Works that I do, (v. 36.) and attentive∣ly considering the Evidence, whereby it appears that I came from God, does there∣upon believe and follow my Doctrine; that he, I say, should have everlasting Life, and that I should for that end raise him up at the last Day. Now as my Father doth not expect that I should save any but those that believe and obey the Gospel; so neither doth he ex∣pect that I should bring any to Faith, but those that are of teachable Dispositions. But if Men obstinately set themselves to oppose all means of Conviction and Reformation, it was no part of the Trust committed to me by the Father, to reclaim them notwithstanding their incorrigibleness.

V. 40. To see Jesus, signifies the same that it does v. 36. i. e. seeing his Miracles, and all other Testimones of a Divine Authority that were discernable in him: Only 〈 in non-Latin alphabet 〉 seems to note an attentive consideration of them, which is proper to ingenuous and honest Men, and will certainly produce Faith. Where∣as 〈 in non-Latin alphabet 〉, v. 36. may signifie that careless and superficial sight of his Works, proper to Page  23 those Men in whom Prejudice so prevailed, that they saw, and yet believed not. Now that our Saviour does here, and elsewhere, repeat his Doctrine concerning that inward Work of God, viz. an honest and godly Dis∣position, is an Argument that he laid great stress upon it; and that indeed this was the main thing they were to take pains with them∣selves about. For the outward Evidence was given them whether they would or not; but the inward Preparation, without which the outward Evidence would do them no good at all, must in some part be their own Work as well as God's; which was plain, from Christ's speaking to them so much about it as he did. For if it was not their own fault that they were not inwardly prepared; and if it was impossible for them to do any thing conside∣rable towards it, his Reproof had seemed something unreasonable and unjust; and if they had so understood it, they had not been wanting to tell him so.

41. But the Peo∣ple were by no means pleased with what Je∣sus said; for they ex∣pected he would give them Bread from Hea∣ven, as Moses had done for their Fathers, (v. 34.) but now they plainly perceived, that by the Bread of Life coming down from Heaven, Page  24 which he spake of, he meant Himself and his Doctrine, (v. 35.) and that instead of feeding their Bodies, he promised them everlasting Life; which they were not greatly concerned about. And upon this disappointment, they again set themselves to disparage him all they could.

42. And said one to another, Why does this Man, whom we know to be the Son of Joseph and Mary, pretend such high things of himself? How could he come from Heaven, who was born into this World as other Men are, and in as mean Circumstan∣ces as the most.

43. To these Cavils Jesus answered, Do not lose time, by rai∣sing Difficulties a∣bout my Person and Doctrine: There is another Work that lies upon your Hands, which is at present more seasonable and necessary for you, than to strain for Objections against what I say, and that is, to mend your Tempers; to shake off your worldly Spirits; to make eternal Life your End, and sincerely to desire the Knowledge of that Way which leads to it.

Page  2544. For if you are not thus qualified, all my Sayings and Works will never convince you of the Truth: For the Father did not send me into the World with any other Charge, than that I should do what is abundantly sufficient to save Men of plain Honesty and sincere Inten∣tion; which Dispositions therefore you should endeavour after; and if by the Grace of God you obtain them, then you will readily un∣derstand and embrace the Truth. But till then you do but entangle your selves to no purpose: And therefore I advise you to leave off objecting and disputing, till you have learnt plain Duties, and to become honest Men. And I tell you again, I will take care that no such Persons shall want abundant means of Con∣viction and Salvation, but they shall be my peculiar Charge, from the time that they are so disposed, till I shall raise them up at the last Day.

V. 44. St. Chrysostom observes, that upon this saying the Manichees confidently affirmed, that nothing was in our own Power: For, said they, If a man comes to him, what needs he to be drawn? But, says he, this does not take away all power over our own Actions, but rather shews that we stand in need of God's help; and that not every negligent Person, but he that takes Page  26 great pains with himself, will come to Christ. The true sence of this Verse is more largely expressed in the Paraphrase, and in Notes upon V. 37.

45. And these Ad∣monitions I give you, are warranted by the Prophets, who have foretold, that when the Kingdom of Christ shall begin to be e∣stablished upon the Earth, Men shall not want any reasonable means of Conviction for the saving of their Souls, because God will then vouchsafe to appear more remarka∣bly to instruct Men, than ever he did since the World began: And therefore if any Man re∣mains in Unbelief, or refuses to obey, it can∣not be for want of means to make him wise unto Salvation, but for want of an humble and an honest Mind, and a sincere Intention, without which God's speaking to Men, by his own Son, will have no success upon them, but will leave them as bad as they were be∣fore. But because God is a Master in whom nothing can be wanting to instruct; every one that desireth to know the Truth, and to be saved, will submit to the Doctrine of his Son, and become his Disciple.

V. 45. The 54th Chapter of Isaiah, con∣taineth a Description of God's gracious Care and Providence over his Church; one Instance whereof, v. 33. is this; And all thy Children shall be taught of God. Which must needs imply these two things: 1. That God would reveal that Truth which the Church should profess; and this was eminently done by the Son of God himself coming down from Hea∣ven to make it known, and by the Holy Ghost inspiring the Apostles afterward. 2. That God would abundantly satisfie Men by Di∣vine Testimonies, that he had sent his Son into the World for that purpose. For these Reasons, all that believe in Christ, are taught of God. Now the force of our Saviour's Argument from this Prediction, lies in this: If God hath promised to reveal to Men the knowledge of saving Truth, and to convince them that he doth reveal it; then no Man to whom this Revelation is made, shall want suf∣ficient means of Instruction and Conviction: and consequently, every Man that is not un∣der the power of worldly Lusts and Interests, will be effectually wrought upon by them. And this freedom from such Prejudices our Lord here calls hearing and learning of the Father, which is the same with being given or drawn to Christ, (the Phrase used before;) and this intimates, that it is something we do towards the preparing our selves; and that Page  28 we may also hinder it: For Hearing and Learn∣ing are voluntary Actions. A Man may stop his Ears against Instruction, and alienate his Mind from what is suggested to him: There∣fore something Men may do to attain that ho∣nest Heart which the Divine Inspiration work∣eth: They may also quench this Work of the Holy Spirit. The meaning of the whole is, as if our Lord had said, You must have God for your Master, before you can be the Disci∣ples of the Son: You must be prepared by those qualities, which there is no need of a new Revelation to teach you, before you are fit to receive that Doctrine which the Son brings. And now it is plain, that these very Speeches and Reasonings of our Saviour, ten∣ded to prepare them for Conviction and Faith: For by shewing them the great need of a teach∣able Spirit in hearing and learning of God, and what Blessings the want of this Dispositi∣on would bereave them of, and by repeating and inculcating upon them, that great Con∣cernment of the Resurrection at the last Day; he did what was most proper in it self to dis∣pose them to a better Mind, to weaken their Prejudices, and to make them attend to those Testimonies of his coming from God, which they had already seen, instead of desiring more Signs, which in the temper they were in at present, would have done them no good if they had been granted.

Page  2946. The meaning of which Scriptures is not, that any Man shall be immediately taught by the Father: For the Will of the Fa∣ther is not thus to be manifested to any of you, it being the Priviledge of the only be∣gotten Son, intimately to know his Mind, without the mediation of any other Person, [Ch. 1. v. 18.]

47. Take notice therefore of what I say, The Will of my Father, which by me he makes known to you, is this, that he who receiveth my Do∣ctrine, firmly believing it, and submitting his Heart and Soul to it, shall as surely obtain Everlasting Life, as if he were possess'd of it already.

V. 47. This Saying of our Saviour ex∣plains all that he says about the necessity of eating, &c. shewing clearly, that he meant the believing of his Doctrine, and being con∣formed to it in Heart and Life. For if he that believeth shall obtain everlasting Life, then he eateth Christ, according to his mean∣ing in this Chapter, that believeth in him.

Page  3048. And therefore, as I told you before, you are to look upon me as the True Bread of Life, whereof I have been speaking to you; for I came down from Heaven to guide you to everlasting Life.

V. 48. Here our Lord calleth himself Bread again, thereby implying what he afterwards expressed, that he is to be eaten. Now most certainly we are in such a sence to eat Christ, as that is wherein he is Bread. But no Man will say, that Jesus was, or can be properly Bread; therefore it is not eating him literally and properly that can be here meant, but on∣ly believing on him, which is by the same Fi∣gure called eating, whereby he called himself Bread.

49. Which should make you concerned to attend my Instru∣ctions, instead of de∣siring such Bread as Moses gave your Fathers in the Wilderness, which served only to sustain a short Life in this World, for they are long since dead that ate it, [v. 31, 34.]

50. But I bring you Food from Hea∣ven, which whosoever eateth, it shall pre∣serve Page  31 him to everlasting Life: For I bring you a Doctrine, the Belief and Obedience whereof will avail to your Salvation; and I who bring it, am come with the highest Au∣thority to require your Faith, and with Di∣vine Testimonies of my Authority to justifie your Faith; so that nothing is wanting to secure your Salvation, but forwardness on your own parts to eat this Heavenly Food that I invite you to feast upon, now that it is brought down to you from Heaven, and is as near you, as that Bread wherewith I fed you yesterday in the Wilderness. Nothing is wanting, I say, but that you would think who it is that God hath sent to you, and of how great concern to your Souls that Message is which I bring you from Heaven, and how a∣bundantly God hath testified that I am come from him to give you everlasting Life: and that considering these things, you would do like reasonable Men, believe what I say, and receive my Doctrine into your very Hearts and Souls, and give thanks to God for his un∣speakable Gift.

V. 50. This is the first place where our Sa∣viour, in pursuance of that Figure of calling himself Bread, expresseth believing in him, [v. 35, 47.] by eating him. In the 35th ver. where he also calls himself the Bread of Life, he did not pursue the Figure throughout, by saying, he that eateth me, but he that cometh to Page  32 me, i. e. who is my Disciple, shall never hun∣ger; and, he that believeth on me, (not he that drinketh me) shall never thirst: Which makes it very plain, that by eating here we are to un∣derstand believing; not a corporeal, but a spiritual Action. And because it does not yet appear that he limits the Object of Be∣lieving, we are therefore to understand him as speaking of the necessity of receiving his whole Doctrine, and submitting to it in Heart and Life; which whosoever does, shall not die, but live eternally.

51. And when I tell you, that I am the living Bread which came down from Hea∣ven, and which he that eateth of, shall live for ever; as you are to understand this with respect to all that Do∣ctrine which I deliver, so especially with re∣spect to that part of it, that I am come in∣to the World, to lay down my Life for the Salvation of Mankind. And as I came for this end, so I will give my Body to the Death, for the Life of the World; which is an infinitely greater Benefit, than either your Fathers received from Moses, when he Page  33 gave them Manna to eat; or than you received from me yesterday, when you were filled with that Provision I made for your Bodies.

V. 51. Without doing great Violence to our Saviour's Words in this place, they can∣not be so understood, as if he promised to turn Bread into his Flesh, for the Life of the World; as they must suppose, who will ground the Roman Doctrine of Transubstan∣tiation upon this place. For if some such Change were here to be understood, it must be quite contrary, viz. a Change of his Flesh into Bread; inasmuch as he calls himself the living Bread, and says, That the Bread which he would give was his Flesh, that he would give for the Life of the World. If therefore it be insisted upon, that the Words are to be pro∣perly understood; and that therefore a change must be supposed, of one Substance into an∣other, it must not be of Bread into the sub∣stance of Christ's Flesh, but of Christ's Flesh into the substance of Bread; which Interpre∣tation I think no body has ever yet been so unreasonable as to contend for. What account therefore is to be given of these Words, but this, That our Saviour having hitherto pur∣sued a Figurative way of speaking, upon the occasion so often mentioned, went on in the same way of expression, to lay before them that principal Doctrine of the Gospel, that Christ was to die for the Salvation of Man∣kind: Page  34 which is the plain sence of giving his Flesh to be bread for us: For he gave his Flesh for the Life of the World, when he gave him∣self to the Death for us all: And his Flesh so given, is Bread to us, because his Death is the means of our living for ever.

And whereas Christ mentioned the giving of his Flesh for the Life of the World, as a future thing; and likewise the giving of his Flesh to be Bread; it does not follow, that be∣cause the former was to be performed on the Cross only, therefore the latter was to be per∣formed only in the Eucharist. This, I say, does not follow, unless it could be proved that he promised, in those Words, to give us his natural Flesh to be eaten properly in the Eu∣charist; which I have shewn is impossible to be proved from hence. Still therefore we are to understand, not a corporal, but a spiritual eating: And whereas our Saviour said, The Bread which I will give is my Flesh, which I will give for the Life of the World; the meaning is this, that his Flesh shall be given for the Life of the World, once for all; but the Spiritual Food or Nourishment, which his Flesh so given, should afford, would be given ever∣more, not only in the Eucharist, but in the whole ministration of the Gospel; which holds forth the Death of Christ to be believ∣ed, and offers the blessed Fruits and Advan∣tages thereof to all that are disposed to par∣take of them.

It is also objected against this Interpretati∣on, That if the Doctrine of our Lord's Passi∣on, and the believing of it, be here meant, no reason can be given, why our Saviour should speak in the Future Tense, The Bread which I will give is my Flesh: Since this Spiritual Food was no less given before the Incarnation and Passion of Christ, than after∣ward; for the Patriarchs lived and were nou∣rished by Faith. And therefore if spiritual eating be only intended, Christ seemed to pro∣mise a new thing, which yet he had given of old: So that his Promise is to be understood, of giving his natural Flesh to be eaten, which was never done before the Eucharist. This is the Objection; and a very strange one it must needs be to him that shall consider, 1. That our Saviour speaketh in the Future Tense to the Woman of Samaria, where yet the Ex∣pression is acknowledged to be Figurative, and the meaning of it to be believing: Who∣soever drinketh of the Water that I shall give him, shall never thirst; but the Water that I shall give him, [〈 in non-Latin alphabet 〉] shall be in him a Well, &c. Now would not this be rare arguing, Our Lord says, I will give Water: Therefore he promised something that he had never giv∣en before; therefore spiritual drinking, or be∣lieving, is not meant, because the Patriarchs believed of old, therefore the Promise is to be taken literally and properly? And yet this is that very Argument to prove the literal sence Page  36 in this Verse. But then, 2. Our Lord speaks of the necessity of present eating his Flesh, and drinking his Blood, in the 53d and 54th Verses. And therefore the Argument from the Future Tense, to prove that he spake pro∣perly of the Eucharist, is insufficient. 3. Sup∣posing that all had been future, and that some∣thing was promised more than had been for∣merly given, yet it follows not that Christ spake properly of the Eucharist, much less of giving his Flesh properly to be eaten there. For although the Fathers believed of old, yet the Doctrine of the Passion was never clearly understood by the Faithful before our Saviour's Time; no, nor as yet by his own Disciples. Our Saviour did now and then mention it; and here he gave them some Intimations, of it, which they understood not then so well as they did afterwards. [See Note on V. 53.] Himself said to them, Many Prophets and righteous Men have desired to see those things that ye have seen, and have not seen them; and to hear those things that ye hear, and have not heard them, Matth. 13.17. And yet his Disciples hitherto had attained to a very im∣perfect knowledge of Christianity, to what they had afterwards. Although therefore the good Men of old were justified by Faith, and saw the Promises afar off, and had some gene∣ral Intimations of the Gospel; yet whether the particular Objects of our Faith were not a Page  37 new thing worthy of Christ's Promise, I leave indifferent Men to judge.

Lastly, It has been said, That the Natural Flesh of Christ was to be given, or offered up∣on the Cross substantially or properly for the Life of the World, and therefore the same Flesh was to be given with the same Propriety, to be Bread for us, and to be eaten by us, viz. in the Eucharist. To which I answer, 1. as before, That this arguing will conclude more than they desire who urge it. For if the for∣mer Clause is to be understood in the same strictness and propriety of words with the latter Clause, then the Flesh of Christ was to become Bread properly. For he said, The Bread which I will give, is my Flesh. But, 2. It is much more reasonable to understand the giving of his Flesh to be Bread, according to the meaning of this kind of Expressions throughout the whole Discourse: And our Adversaries do acknowledge, that those Pas∣sages, I am the Bread of Life; He that eateth of this Bread, shall live for ever; that is, all of this kind from Vers. 32. to this very Clause in Vers. 51. are to be understood of spiritual eating, i. e. of believing. Since therefore our Saviour gave no manner of intimation that he changed his style, there is more reason to in∣terpret those words, of giving his Flesh to be Bread, and of eating his Flesh, and drinking his Blood, in a sence agreeable to that, wherein eating Him is to be understood all along be∣fore, Page  38 than to understand them properly, that is to say, of bodily eating; although it is the Flesh of Christ which is given to be eaten, that Flesh which was substantially and proper∣ly given for the Life of the World.

52. Upon this the Jews disputed against him afresh, the great∣er part of them ta∣king his last words in a gross sence, as if he had promised to give them his Flesh to eat with their Teeth, and to swallow it down their Throats, as their Forefathers had eaten Manna, and as they had eaten in the Wilder∣ness the day before. And upon this advan∣tage which they thought they had against him, they exclaimed as if he had spoken ab∣surdly and inhumanly, and taught his Disci∣ples to devour Man's Flesh.

53. But notwith∣standing this perverse Construction of his words, Jesus did not think fit to deliver his meaning in such pro∣per Expressions as might avoid all the Cavils of these unreasonable Men, but defer∣ring for a while a further Explication of him∣self, he vehemently repeated his Doctrine, un∣der such Expressions and figurative Speeches, Page  39 as they had hitherto given him just occasion to use; only to signifie that he was to die a violent and bloody Death for the Salvation of Mankind: To that Expression of eating his Flesh, he added another, of drinking his Blood; affirming, that except they did this, they must not expect Eternal Life; as if he had said,

V. 53. If it be asked, Why our Saviour still persisted in a figurative and allusive way of Expression, although he saw their gross, and perhaps wilful mistake of his former words? [v. 52.] It may be answered, That he knew good reason for it, though the Reason be not left upon Record. However, a probable Con∣jecture ought to suffice in such a Case as this, where the Objection is, That no account can be given of it. I answer therefore, That our Lord did not think fit to foretel the ignomini∣ous Death he was to suffer upon the Cross, so publickly as he foretold his Resurrection. Sometimes he told his Disciples that he was to suffer, and be killed, [Matth. 16.] but to others he intimated it obscurely, with intenti∣on Page  40 that they might afterwards remember what he said, rather than that they should understand it presently. But neither to the Multitude, nor to his Disciples, did he clearly signifie the Reasons and Ends of his Passion; this seeming to be one of those things that they could not bear now, but which the Com∣forter should reveal to them afterward. It may therefore be said, That our Lord did not deliver the Doctrine concerning the Death he was to suffer, and the blessed Fruits thereof to all Believers, in such-like plain words and expressions, as I have endeavoured to use in the Paraphrase, because he used to conceal the former from the People, and reserve the clear manifestation of the latter, till after his Re∣surrection and Ascension, when these Sayings would be brought to remembrance, and better understood than they were at first. But one may ask, Why did he not at least tell these Men, that these were still but Expressions of spiritual things, by way of allusion to things sensible? To which I answer, That he did thus explain himself to his Disciples presently after, and that upon occasion of this gross Mistake, [see V. 62, 63.] and nothing appears to the contrary, but that this Explication was made in the Synagogue, in the Hearing of all. But whether it was so or not, 'tis sufficient for us that he explained himself as he did to the Dis∣ciples.

In the mean time, Cardinal Cajetan's Argu∣ment, that this place cannot be understood of the Eucharist, because then it would infer a necessity of the Peoples receiving the Cup, is an Argument ad Homines, plain and strong. Neither is it to be avoided, by pretending that Christ does not speak of the Species ei∣ther of Bread or Wine, but of the Things con∣tained under them; and therefore that be∣cause whole Christ is contained under one kind, the Condition of Eternal Life is fulfilled, by receiving him under either kind: For they that receive him under the Species of a Wafer, or a morsel of Bread only, which is to be eaten, cannot with any Modesty be said to drink his Blood; which is yet made as neces∣sary as eating his Flesh. We grant, that eating and drinking being taken as figurative Ex∣pressions, do signifie the same thing, viz. be∣lieving; and we say, that believing, when 'tis expressed by eating his Flesh, and drinking his Blood, refers to that particular Object of Faith, the Death of Christ, signified by the separate mention of his Body and Blood. But eating and drinking being taken properly, do not signify the same thing. If therefore our Saviour is to be understood properly, of re∣ceiving him in the Eucharist by eating his Flesh and drinking his Blood: The words are plain, beyond all dispute, that he is to be re∣ceived by drinking his Blood there, as well as by eating his Flesh: Which since the Church Page  42 of Rome denies to the Laity, the Cardinal had good reason not to understand these words of the Eucharist, being concerned, as he was, to make the best of all those Usages which he found in his Church. And yet I doubt this great Man hath not quite delivered that Church from all the Reproof this very Text has for their half Communion. For although these words are not to be understood properly of the Eucharist; yet, I think, what Grotius says, cannot be reasonably denied, viz. that here is a Tacit Allusion to the Eucharist. And if that be true, the Text even thus taken, will con∣demn their witholding the Cup from the Laity. For the Allusion must consist in this, that, as according to the Institution of the Eucharist, the Holy Bread and Cup were se∣parately taken to shew forth the violent Death of Christ; so in these words of eating his Flesh, and drinking his Blood, the believing of his meritorious Death, and following the Ex∣ample of his Patience, &c. is expressed by the separate mention of his Flesh and Blood, and therefore of eating the one, and drinking the other. Which allusion is so apt, that I should not wonder, if it inclines those that enquire no further, to believe that our Saviour here speaks of the Eucharist. But since the sepa∣rate taking of the Holy Bread and the Holy Cup in the Eucharist on the one side, and the separate mention of his Flesh and Blood on the other, is that in which the Allusion consists, Page  43 it is utterly destroyed by the pretended Con∣comitance, i. e. by giving the Body and Blood, not as separated, but as united; or by giving the Body and Blood to be eaten; not the Flesh to be eaten, and the Blood to be drunk. In short, as our Saviour did Sacramentally repre∣sent his Death, by taking the Holy Bread, and the Holy Cup, separately, and giving them separately; so he did in Words, alluding to that Sacrament, represent the same Death, i. e. by the distinct mention of his Flesh and Blood; and he represented also the necessity of Faith in his Death, under the distinct Expressi∣ons of eating his Flesh, and drinking his Blood. And therefore they who in the Eu∣charist pretend to give both Kinds in one, de∣stroy the reason why these words allude to the Eucharist. But if they say, that our Saviour here speaks properly of the Eucharist, nothing can be more evident, than that they openly condemn themselves, in denying that to the People, which, as they say, he required in pro∣per and express Terms; and that is, the drink∣ing of his Blood.

And in truth, they destroy the significancy of the Sacrament, which is no otherwise a re∣presentation of our Lord's Death, than as it represents the separation of his Flesh and Blood. And then I desire them to tell me, how they can be said to commemorate the Death of Christ, by receiving a Sacrament that shews forth the separation of his Body and Blood, Page  44 who do not receive them separated, but uni∣ted? St. Paul concluding the End of the Sacra∣ment from the Institution of it, said, As often as ye eat this Bread, and drink this Cup, ye do shew the Lord's Death till he come: The Rea∣son whereof is exceeding plain, viz. Because the separation of the Blood from the Body is shewn, by the distinct taking of the Bread and the Cup, to eat the one, and drink the other. But this Reason is so confounded by the Half-Communion, and the Doctrine of Concomitance, that the Institution is not only contradicted, but, I fear, the Sacrament is denied to them that receive one Kind only; and that they have not so much as an Half-Communion, inas∣much as they do not receive a Sacrament that shews the Death of Christ.

54.

V. 54. Because our Lord continues in his Speech, to make a separate mention of his Flesh and Blood; it follows, that he still speaks of his Death, and the particular Doctrine con∣cerning his Death, which would be entertained with the greatest difficulty, viz. that he was a Sacrifice for the Sins of the World; and there∣fore a Saviour, because crucified, &c. The live∣ly belief whereof is, that which our Lord means by eating his Flesh, and drinking his Blood; and not eating and drinking the Sa∣crament of his Body and Blood, which a Man may do to his Condemnation. And there∣fore, although St. Austin sometimes under∣stood these words of the Eucharist, yet he did not so understand them, as if every one who partakes of the Eucharist, does also Eat the Flesh, and Drink the Blood of Christ; for he manifestly denied that the Wicked were par∣takers of the very Body of Christ, though they partook of the Sacrament of his Body: And yet 'tis impossible but they must do the one as well as the other, if it be true, that the proper Substance of the Body of Christ is in the Sacrament, as the Church of Rome pre∣tends. And by consequence, if this corporal eating be intended, it seems clearly to follow, Page  46 that no Man who partakes of the Eucharist can be damned; which is certainly very false, and therefore corporal eating cannot be meant here, but only spiritual eating. And so St. Austin understood it, although he applied these Words sometimes to the Eucharist, in∣asmuch as he denied that the Wicked do eat the Flesh, and drink the Blood of Christ, al∣though with their Mouths they take the Sa∣crament of his Body and Blood. But because this spiritual eating, which is necessary to Sal∣vation, is by no means confined to the parti∣cipation of the Eucharist; and because many do not partake spiritually in the Body and Blood of Christ, that yet do partake of the Sacrament, I cannot understand why our Sa∣viour should speak here directly and properly of the Eucharist; and therefore I adhere to the sence of those Fathers who interpret this place, and those that follow, of spiritual Acti∣ons only.

55.

V. 55. He continues to distinguish the Flesh from the Blood, and therefore still speaks of his Passion, giving some kind of preeminence to Faith in his Death, above the belief of other particular Doctrines, though that would be admitted with greatest difficulty.

56.

V. 56. His pursuance of the same Expression, still shews that he speaks of the same thing, Page  48 viz. believing his death to be a Sacrifice, &c. And here he intimates, that his Sufferings, which would be a Stumbling block to Unbe∣lievers, would be an effectual Engagement to all good Men to love him; and that their fervent Love, and humble Gratitude, would be rewarded with his especial Love. For as God's dwelling in Men, signifies his gracious Presence amongst them, and his delight in doing them good; so their dwelling in him, signifies their Love to him, and constant attendance upon the doing of his Will, and the delight they have in knowing themselves to be always in his Presence.

57.

V. 57. Here our Lord seems to leave the special consideration of his Sufferings and Death, and to speak now of his whole Do∣ctrine, Page  49 as he had done before; for as by eating his Flesh and drinking his Blood, we are to un∣derstand believing the merit and instruction of his Death, &c. so by eating Him, we are taught before [V. 35, 47, 50.] to understand believing him in general, that is, believing all his Doctrine.

58.

V. 58. Here he concludes all, with return∣ing to the same thing, and using the very Expressions that he began withal, [V. 32, 35.50.] than which we need not a clearer proof, that he all along spake in the same style, and in those Expressions of eating and drinking, perpetually alluded to the Manna and the Page  50 Loaves in the Wilderness; which gave occa∣sion to all this Discourse.

59. These things he said publickly in the Synagogue at Ca∣pernaum, where the People, whom he had fed in the Wilderness, found him, [V. 24, 25.] and gave him the occasion of discoursing in this manner, by following him for the Loaves, [V. 26.] and (when they found them∣selves disappointed) by setting the Manna which Moses gave their Fathers, against the feeding so many thousands the day before, [V. 31.] And the great end of his Discourse upon this occasion, was to draw their Minds from world∣ly to heavenly Things, and to make them more desirous of the Spiritual and Heavenly Benefits of his Miracles, than of the bodily relief which they had found by them.

60. But because he expressed his Mind in this figurative way, and was by many un∣derstood, as if he had commended to them the eating of his Flesh, and drinking of his Blood, in the literal sence; therefore many, even of those that had for some time followed him, talked a∣mongst themselves, as if these Sayings of their Master, must needs be offensive to the Ears Page  51 of all Persons that had a sence of Humanity; and as for themselves, that they knew not what to make of them.

61. Neither did they desire him to ex∣plain himself further; but he, by his Divine Spirit, knowing what they muttered a∣mongst themselves, applied himself to them in particular, and upbraided them in this manner for taking so unreasonable an offence against him.

62.

63.

V. 61, 62, 63. Our Lord perceiving how grosly the Jews, and some of his own Disci∣ples, understood those Expressions, of eating his Flesh, and drinking his Blood, did upon this occasion explain his own meaning as fully as he did to Nicodemus in the point of Rege∣neration. For Nicodemus having said, How can a Man be born when he is old? Can he en∣ter the second time into his Mothers Womb and be born? Jesus answered, Verily verily, I say un∣to thee, except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit. Which was as much as to say, The Flesh profi∣teth nothing, (as here, V. 63.)

As for the 62d V. it might be intended as an Answer to that particular Exception against him, mentioned V. 42. that he was the Son of Joseph, and could not therefore reasona∣bly pretend to come down from Heaven: To which if our Lord referred, his words are a proper Answer, viz. that when they should see him ascend into Heaven, they would no longer doubt of the truth of his coming from thence. But I rather think those words refer to that great Offence which some of his own Disciples took against him, that he should speak of their eating of his Flesh, and drinking of his Blood: For they were his Disciples on∣ly that saw him ascend. And when they should know that he was in Heaven, they could not, without great Stupidity, think that he would give them his Flesh to eat, and his Blood to drink, in that gross sence wherein they un∣derstood him. However, I have put both these Interpretations into the Paraphrase.

64.

65. And Jesus ad∣ded,

66. Upon this close application of his Do∣ctrine to the Consci∣ences of those insin∣cere Disciples of his; they finding them∣selves discovered, and that it was to no pur∣pose to dissemble, resolved to pretend them∣selves his Disciples no longer, and went off from him without more ado.

Page  5667. Jesus seeing them turn their Backs upon him, took this occasion both to shew that some of his Disciples were sincere, and that he cared not to be followed by any but those that were willing; and therefore he said to the Twelve, You see I do not compel Men to follow me, but that I let them depart if they will go. Now what say you? will ye still continue my Disciples, or follow the Ex∣ample of these Men, and go away?

68. Whereupon Pe∣ter (who was still the most forward Speak∣er in his Master's Cause) answered for himself and the rest; Lord, our greatest concern is, to attain eternal Life; and there is none other but thy self who can guide us to it. And we understand, that those very Sayings of thine, with which these Men were so unreasonably offended, do shew us the necessity of believing thy Words and Doctrine (as thou didst now tell them) [V. 63.] that we may live for ever.

V. 68. Thou hast the words of eternal Life. This saying of St. Peter confirms the Inter∣pretation I have given of V. 63. For here he seems plainly to repeat our Lord's sence al∣most in the same Words; The Words that I Page  57 speak unto you, they are Life; or, the Words of Eternal Life: As if St. Peter had said, We do not understand thee in that gross and ab∣surd Sense to which these Men have perverted thy Sayings; for we perceive that thou speak∣est of those Doctrines and Revelations by which we are to be guided to eternal Life. But if St. Peter had understood our Saviour in that sence wherein the unbelieving Jews, and his revolted Disciples understood him, St. Peter's Answer would surely have been to this pur∣pose, Whatever appearance there is of Inhuma∣nity and Contradiction in giving thy Flesh to be eaten, and thy Blood to be drunk, for the Life of the World; yet we believe that we shall eat thy natural Flesh, and drink, &c. because thou hast said it: For though this hard Saying staggered those Men that are gone off, yet it does not stagger us at all. This had been a Confession of Faith suitable to the occasion, and to the Spirit of St. Peter, if he had understood our Saviour as the Jews did. At least he would have used those very Expressions which our Saviour used when the Jews took offence, i. e. he would have said, To whom should we go but to thee, who wilt give us thy Flesh to eat, and thy Blood to drink, that we may have Eter∣nal Life? But when he rather chose to con∣fess his Faith in the Explanatory words, V. 63. Thou hast the words of Eternal Life. I think a reasonable Man must acknowledge that St. Peter did not understand our Saviour's Page  58 Expressions, as the perverse Jews understood them.

69. And we have already arrived to this Faith, by seeing thy mighty Works, and hearing thy Divine Doctrines; for by these Testimonies we are convinced, beyond all doubt, that thou art the promised Messias; and whereas these Men casted thee the Son of Joseph, we assuredly believe that thou art the Son of that God who giveth Life to All, and will give Eternal Life to all that believe in thee. And to this An∣swer of Peter's all the rest assented.

V. 69. And St. Peter having thus shewed plainly enough, what he understood by the Flesh and Blood of Jesus, viz. his Doctrine, or words of eternal Life; he shews as plainly in this Verse, what he and the rest understood by eating, viz. believing, as Jesus himself had explained it before, Vers. 47. Therefore, says he, And we believe, and are sure, &c. So that by what St. Peter said upon this oc∣casion, it appears sufficiently, that if Jesus had meant the literal and gross sence, the Jews and the Disciples that forsook him, understood him aright; and Peter, and the rest of the Apostles and Disciples that staid, mistook him; which 'tis certain they did not, because our Page  59 Saviour approved what St. Peter said in the name of all the rest. And in the Interpreta∣tion of our Saviour's words, it is, I believe, more safe to follow St. Peter, with the appro∣bation of our Saviour, than to follow any of his Successors without it.

70. But this being spoken in the Name of All: Jesus, to shew that he as well un∣derstood the Hearts of his Twelve Apostles, as he did of the multi∣tude of his Disciples, [V. 64.] answered them to this purpose; What one of you hath said in behalf of All, is true of All but one. I have indeed chosen you Twelve before all my other Disciples, to be my chief Companions and Ministers; but there is one of you who already hates me, and is treacherously bent to do me mischief.

71. Though he did not mention Judas the Traytor, yet he meant him, and not any other of the A∣postles.