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mistaken notions of what had | law for righteousness to every one happened to their fathers in the who believes. Others take up a wilderness-and labours to raise profession of his name from a their grovelling minds from things licentious principle; they consider carnal to things spiritual—from the Christ as having purchased a disearthly to the heavenly manna-pensation for them to sin with imfrom a temporal to a spiritual de- punity-use his blood as an opiate liverance. “I am the bread of to still the just clamours of their life," says he: “Your fathers did consciences, and consider bis imeat manna in the wilderness and puted righteousness as some how are dead. This is the bread which superseding the necessity of percoweth down from heaven, that a sonal holiness. Such are continu. man may eat thereof and not die. ally declaiming against every apI am the living bread which came pearance of strictness as self-righdown from heaven: if a man eat teous, while they conform to the of this bread he sball live for ever: world in self-indulgence as part of and the bread that I will give is that liberty wherewith Christ hath my flesh, which I will give for the made them free. Let the reader life of the world.” John vi. 48-51. therefore examine himself, as to As whatsoever was written afore his motive in professing the name time was intended for our admo- of Christ; and the rather as we nition, let us for a moment forget see from this passage, the ancient Jews and see what im- 2. That Jesus knows all the portant instruction, we of modern thoughts, motives and intents of times may deduce from this memo- our hearts. None of this multitable piece of scripture history. tude openly professed to follow And with a view to that, let it be him for the loaves and fishes ; but remarked, that,

he saw into the inmost recesses of 1. From the 26th verse of this their souls, and discovered their chapter we see what unworthy motives. Many went still farther ends men may propose to them than these did, and professed to beselves in following Christ. Here lieve on him when they saw the is a vast multitude following him miracles which he did; but Jesus for loaves and fishes, who had no did not commit himself unto them relish for his spiritual doctrine. because he knew all men, and This is not a thing peculiar to those needed not that any should testify carnal Jews. Since nominal Chris- of man, for he knew what was in tianity has become the religion of man, ch. ii. 23—25. Hence speakthe nations, there are thousands ing to the churches he says, for one who follow him from no the churches shall know, that I am higher principles. Many make a he who searcheth the reins and trade of the Christian religion, hearts.” Rev. ii. 23. Let the hypowhilst the chief ground of their crite in Zion therefore consider attachment is, that by this profes- this, and be afraid ; for he will sion they have their bread. Many bring every secret thought to take up the profession to gain a judgment. name among men, to establish their 3. From this chapter we may credit, and so to advance their also see the unreasonableness and worldly honour and interest --Some inexcusableness of unbelief. This follow him from a principle of self great multitude saw his miracles righteousness, as giving them the which he did on them which were best directions how to obtain eter- diseased, ver. 2. Five thousand of nal life by working the works of them had also been fed by him God, ver. 28. while they have no with five loaves and two small Rotion of him as the end of the fishes, ver. 9-14.

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acts of divine power which none | leads us to the true source of but the Creator of the world could infidelity, which lies not so much perform; and they were not per- in the want of evidence as in formed merely to raise their won the disaffection of the carnal der without informing their judg- heart. True indeed, the natural ments; but as confirmations of the man cannot know the things of truth of the doctrine which he the Spirit of God, because they taught them, chap. v. 36. His are spiritually discerned. But simdoctrine and miracles were such ple ignorance is not the only reason incontestible proofs of his divine of his unbelief. Our Lord assigns mission as left them entirely inex- a cause for this ignorance, ch. viii. cusable in rejecting him, ch. xv. 43. “Why do ye not understand 22—25. This appears farther from my speech? even (says he) because their partial convictions; for when ye cannot hear my word,” i. e. do they had seen the miracle wbich not relish it. In this chapter they Jesus did, they were constrained to declare their disgust at Christ's confess, “This is of a truth that words, saying, “This is a hard prophet that should come into the saying, who can hear it?" ver. 60. world.” ch. vi. 14. Why then did and many of his professed disci. they not subject themselves to his ples being offended at his doctrine, teaching, and hear him in all things went back and walked no more whatsoever he said unto them? with him, ver. 66. Thus the natuWhy, because they saw nothing in ral man receiveth not the things of his appearance or doctrine that the Spirit of God; why? because suited their carnal inclinations, they are foolishness unto himnothing that answered their world and this is the condemnation that ly preconceived notions of the light is come into the world, and Messiah and his kingdom. The men loved darkness rather than miracle of feeding the multitude light, 1 Cor. ii. 14. John iii. 19. struck them with a temporary con. This shews us how faith is a matviction, not of his true character ter of exhortation, and how all who and kingdom, but that he was the hear the gospel are without excuse person whom they fondly expected in rejecting it, because they do it should restore the kingdom to through disaffection and not for Israel; and in this view they were want of evidence.. for taking him by force and making 4. We may observe here that him an earthly king, ver. 15. Bụt our Lord sets himself forth as the no sooner does he begin to preach true bread in allusion to and as to them about spiritual things, and the antitype and truth of the particularly of his giving eternal manna wherewith Israel were miralife to all that believe on him, than culously fed in the wilderness. they immediately demand a sign The Jews in seeking a sign of him that they might believe him, as if remind himn of the manna wberehe had given then none hitherto! with their fathers were fed in the Had he been of the world and desert, ver. 31. from which he takes spoken of the world they would occasion to show them that He was have heard him, and believed him the true bread pointed out by that without any farther sign ch. v. 43. manna, and infinitely excelling it because such doctrines would be in every respect. For first; the suited to their carnal inclinations, manna came only from the lower and consequently would go easily heavens, the atmosphere which down; but as to the spiritual doc- surrounds the earth; hence be says trines of the gospel, they always " Moses gave you vot that bread wanted farther evidence, and could from heaven," i. e. the highest never be satisfied with signs. This heavens; but Christ came down

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from the highest heavens where he feast with God on the sacrifice of had glory with the Father before Christ. the world was, see ver. 32, 33. 6. We may observe from the Again, The manna satisfied their metaphor of eating Christ's flesh bodily appetite only for a little and drinking his blood, that faith time; they soon hungered again; in him is not a mere empty specud But Jesus says, “I am the bread of lation; but, that where it is genuine life, he that cometh to 'me shall it must ever be accompanied with? never hunger; and he that be a real enjoyment--an enjoyment lieveth on me shall never thirst," answerable to eating and drinking, ver. 35. Thirdly, The manna was and intinitely superior to any eargranted only to their fathers, and nal gratification. How does a eri.' that while in the desert; none of minal, who is under sentence of the gentile nations bad any share death, feast in his mind upon a of it ; but Christ the true bread of pardon? How does a lover feast God, giveth life unto the warld, upon the charms and endearments? ver. 33. for with respect to the of the beloved object? How does salvation by Christ, there is no dif, the mind feast' upon the certain ference of Jew and Gentile. Lastly, prospect of good things to come?' The manna only sustained their Such are the enjoyments of faith natural lives for a little while; | in eating Christ's flesh and drinkthey soon died, and many of them ing his blood. This we find was as a punishment too of their sins the case with the first Christians; under the just displeasure of God. and it must also be so with us if "Your fathers did eat manna in we have like precious faith with the wilderness and are dead." ver. them. Faith, love, and hope, are 49. But Christ is the bread which indeed not the same; they are cometh down from heaven, that a three, but they are inseparable. man may eat thereof and not die This eating implies our enjoyment but live for ever, ver. 50, 51. and of Christ as our own. For as it is be raised up to eternal life at the by means of the food we eat that last day, ver. 40, 54, 58. a life in our auimal frame is supported, inGod's favour here by the consci-vigorated and maintained, so also ous sense of the remission of sins is the spiritual life nourished, and ma life of holiness and conformity promoted by realizing perceptions to Christ-and an eternal life of of the excellent knowledge of glory and happiness from the dead. Christ Jesus the Lord. Hence!

5. Christ intimates that he should the remarkable declaration of the become

proper food for the souls apostle, “I am crucified with of men by being crucified, and by Christ, nevertheless I live; yet not shedding his blood for them. I, but Christ liveth in me: and the “The bread that I will give is life which I now live in the flesh, my flesh, which I will give for the I live by the faith of the Son of life of the world,” ver. 51. and he God, who loved gave

him speaks of his blood as drink in- self for mę.” Gal. ii. 20. Can we deed, ver. 53-55. Hereby they adopt the same language ? have fellowship with God in feed. 7. Consider the hearty invita. ing upon his sacrifice wherein he tion, given to all that hear the gosfor ever rests well-pleased.. This pél, to come to Christ.

“ Come is that which is signified in the unto me all ye that labour and are Lord's Supper by eating the bread heavy laden, and I will give you and drinking of the cup. When be- rest." !"Ho, every one that thirstlievers come together into one eth, come ye to the waters, and he place, they cannot truly eat the that hath no money; come ye, buy

supper, but in so far as they l and eat; yea come, buy wine and

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acts of divine power which none | leads us to the true
but the Creator of the world could infidelity, which lies
perform; and they were not per- in the want of
formed merely to raise their won the disaffection
der without informing their judg- heart. True ip
ments; but as confirmations of the man cannot
truth of the doctrine which he the Spirit of
taught them, chap. v. 36. His are spiritu?
doctrine and miracles were such ple ignor
incontestible proofs of his divine of his w
mission as left them entirely inex- a cau
cusable in rejecting him, ch. xv. 43.
22—25. This appears farther from m
their partial convictions; for when
they had seen the miracle wbich
Jesus did, they were constrained t
confess, “This is of a truth t}
prophet that should come into
world." ch. vi. 14. Why th:
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ve fulfilled, which were his appearance or

sien in the Psalms concerning suited their carna

me.” Luke xxiv. 44. This seems nothing that ans'

babe we the more wonderful, because there ly preconceive

are many portions of the Psalms, Messiah and

eget grace that must be strangely overstrained miracle of

hasta su this to make them applicable to the struck the i abad ve Father son of Jesse; particularly the viction,

e v me; and “piercing his hands and feet!” and ki

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* -" It is his being " poured out like water," sho

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se Every ments," and " casting lots for his
Sirari hari dulh heard vesture!" in the 22nd Psalm: and

vier cometh giving him “ gall and vinegar” in
* All Meuce the his thirst! in the 69th and many

other passages; where our graci.
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out, that he may run that readeth."

and indeed the namerous profes****** come,

sions of perfect rectitude, and ar.

dent, and unceasing delight in God, de his su Aves of our sal- with which David's own Psalms van won timed this photo its execu- / abound, can only be applied to

a wheyredounds himself in a very qualified sense ;, rich, and and do not appear half so suitable,

* *wling as it is and beautiful, as when they are re

lista lihat slovieth, let him ferred to the Saviour; then we see photo shoe W - for " of him, a propriety in them, and an im.

and the develling and to him, are portauce, which they evidently do
THE WAWM be glory for not possess in their application to

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lie mourning and 'woe sions used, may be expounded in Psalms abound, with the same manner.” And the :” for help and de- famous Dr. Horsley, Bishop of ly more suitable Rochester, says,

" There is not a of sorrows,” passage of the book of Psalms, in as we may which the pious reader will not find aintance ! his Saviour, if he reads with a is flesh, view of finding him: the misapplica- plication of the Psalms to the and literal David, has done more misto chief than the misapplication of

any other parts of scripture among Christians.” Yet some of the most teemed Expositors confine their vs to David so very much (exin those parts wbere they are n absolute necessity of reCbrist;) that an undue may

be the reason Psalms are so misunderstood

by many preachers. Isonal) It is certainly true that some 10 sin of his passages, as those for instance, cr; yet we should that you have referred to in Ps.

made sin" for cxix. 67, 176. do not appear pro- Jehovah “ caused to meet per to apply to Christ; and we pon him the iniquities” of all his should not overstrain them to make chosen people: so that he may them do so; but (if the above is say with propriety, as our surety correct) I rather think, that if we and substitute; as in Ps. xl. 12. knew more of the mind of the “ Innumerable evils have encom- Spirit, we should see more of Christ passed me about, mine iniquities even in such passages, than at first have taken hold upon me, so that sight we are aware, especially as I am not able to look up: they are there are parts of this beautiful

more than the hairs of my head; Psalm, that evidently apply chiefly for therefore


heart faileth me," &c. to him; and there does not appear 0:8 Strong as this language undoubt to be any change of speaker

edly is, it is not too strong for the through the whole; though I would occasion; and it is only to turn rather confess ignorance, and pass our eyes to the garden, and think them over, than torture the holy of the agony, and we shall see its oracles, as some have done, to complete accomplishment. make them speak according to

as Bishop Horne ob their mind; for “ what we know serves on the Psalms; (preface p. not now, we shall know hereafter.” 13.)“ When we are taught to con- John xiii. 7.

sider one verse of a Psalm as The truth appears to be, as a Hejspoken by the Messiah, and there very worthy and highly esteemed

is no change of person through the Baptist minister in London, whom Psalm; what can we conclude, I well know, once observed, “To but that he is the speaker through read the Psalms with understandthe whole ; and if Christ be the ing. we should always recollect, speaker of one Psalm ; what should that David was a prophet, and an hinder, but that another, where the eminent type of our Lord Jesus same kind of sense is evidently Christ; and what he wrote, was described, and the same expres- partly in his own person ;-partly

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