The Roman Catholic doctrine of the eucharist considered : in reply to Dr. Wiseman's argument from scripture

Preface

In the course of the year 1836, Dr Wiseman published a volume of Lectures, “On the Real Presence of the body and blood of our Lord Jesus Christ, in the blessed Eucharist :” also two volumes of Lectures, “On the principal doctrines and practices of the Catholic Church.” The first-mentioned volume, containing Lectures which had been several times read to the students in the English College at Rome, exhibits the argument, for “the Real Presence,” in a more systematic form than we can expect it to assume, in the two volumes of Lectures, or Discourses, addressed to a mixed audience in the Roman Catholic Chapel, Moorfields. To those College Lectures, therefore, the reader’s attention will be directed in the following pages; not, however, without an incidental reference to such additional observations as may be presented by the more popular method of discussion, which the learned author naturally adopted, when speaking from the pulpit.

On perusing the Lectures on the Eucharist, they appeared—whatever the cause might be—to vl PREFACE.

contain so many false principles—so many erroneous statements—so much incorrect reasoning—so many inconsequent conclusions—that I was impelled, by a sense of duty, to point out the various transgressions, in all those respects, which had oceurred to me, during my progress through the work. This I have endeavoured to do; and although sufficiently sensible of the important improvements, in the treatment of the subject, which a larger portion of leisure would have enabled me to effect—I now submit my observations on the Lectures, to the judgment of the world.

In the midst of continual interruptions, the greatest care cannot always prevent mistakes; but I feel, at least, the consciousness of having represented every thing faithfully. If indeed, in any part of this volume, there should appear, to an intelligent and impartial reader, a single principle purposely fallacious—a single statement designedly incorrect—a single argument calculated to mislead —a single conclusion obviously unwarranted by the premises—I entreat him to close the book, and never to consider another sentence, which it contains, as worthy of the slightest notice.

Section I. Structure Of The Sixth Chapter Of St John

CHANGE OF SUBJECT IN THE SIXTH CHAPTER OF ST JOHN... cece 51 SECTION III.

JEWISH PREJUDICES; AND MODE OF INTERPRETING OUR LORD'S TLS Be eats fee ended etorenuiecha he fi Ned cestad pate ceclgant she eoreeSaaidrceerlanéesvseéocbs 105

SECTION IV.

OUR LORD'S ANSWER TO THE JEWS; AND HIS CONDUCT TO HIS DISCIPLES esses

Vill CONTENTS.

OBJECTIONS TO A LITERAL INTERPRETATION uu ccccccccseccsveececesescssvsntqresasyenvens 309

Section IV. Introduction

Tue Church of Rome has determined, that— on consecrating the elements of bread and wine, at the administration of the Sacrament of the Lord’s Supper—the whole substance of the bread is changed into the substance of the body of our Lord Jesus Christ, and the whole substance of the wine into the substance of his blood. The process, by which this change is effected, is denominated ‘Transubstantiation; and the change is held to be of such a kind, that, under the semblance of bread and wine, our Lord Jesus Christ himself becomes truly and corporeally present—present in his Divine, as well as in his human nature. This Roman Catholic doctrine of ‘the Real Presence,’ it is Dr Wiseman’s object to establish, on the foundation of Holy Writ.

To avoid all chance of mis-statement, I shall give the declarations of the Council of Trent; which are understood to preserve, in its most authentic form, this distinguishing tenet of the Church of Rome. Dr Wiseman, in conformity

A y, INTRODUCTION.

with that celebrated Synod, has professed his belief that “that, which was originally bread and wine, is, by the consecration, changed into the substance of the body and blood of our Lord, together with his soul and divinity, in other words, his complete and entire person*.” Moreover, the learned writer and preacher, in delivering his London Discourses, appears to have devoted a few of the last to this topic—as “the most important, the most solemn, the most beautiful, the most perfect of all :’°— wav © €v Aeunvas, Xpuoeny eréeOnke Kopwyny. Hom.

One grand argument, in favour of this doctrine of Transubstantiation, is drawn from the sixth chapter of St John’s Gospel: another from the terms employed in instituting the Lord’s Supper, as recorded by St Matthew, St Mark, St Luke, and St Paul. ‘To these arguments, Dr Wiseman

* «Semper heec fides in Ecclesia Dei fuit, statim post consecrationem, verum Domini nostri corpus, verumque ejus sanguinem, sub panis et vini specie, und cum ipsius anima et divinitate existere.” Sess. xiii. c.3. Again, “Persuasum semper in Ecclesia Dei fuit, idque nunc denud sancta hee synodus declarat, per consecrationem panis et vini, conversionem fieri totius substantiz panis in substantiam corporis Christi Domini nostri, et totius substantie vini in substantiam sanguinis ejus.” Sess. xiii.c.4. See also Dr Wiseman’s Lectures on the Doctrines, &c. Vol. 1. pp .135, 136. Let me observe that, in future, I shall cite the Lectures delivered in London simply as ‘Discourses’ ; by which means they will be fully distinguished from the volume of College Lectures...It is singular that, in the doctrine as laid down in the Lectures, no mention should have been made of our Lord's soul and divinity as conjoined with “the presence” after consecration ; while that circumstance is distinctly stated in the Discourses.

has devoted eight lectures; the first four, relating to the sixth chapter of St John—the last four, to the terms of Institution. In consequence of this arrangement, the present work will consist of two parts, each part comprising four sections ; so that no division of the learned author’s volume will be dismissed without a separate notice.

The consideration of the sixth chapter of St John involves the following particulars: 1. The structure of the chapter; 2. The change of subject in the latter part of it; 3. Jewish Prejudices, and mode of interpreting our Lord’s discourse ; _ 4. Our Lord’s answer to the Jews, and his conduct to his Disciples.

The consideration of the terms of Institution leads to the following topics: 1. The mode of interpreting the words of Institution: may they be understood figuratively? 2. The mode of interpreting the words of Institution: must they be understood figuratively? 3. Objections to a literal interpretation; 4. St Paul’s doctrine of the Eucharist.

The sixth chapter of St John is almost wholly occupied by an account of the miraculous feeding of five thousand persons, by means of five loaves and two small fishes; our Lord’s subsequent discourse; and the effects, as well of the miracle as the discourse, upon the minds both of the Jews

A2 in general and the disciples in particular......On the day after that on which the miracle had been wrought, the multitudes appear to have sought Jesus with great anxiety; and having at last found him, “said unto him, Rabbi, when camest thou hither?” ‘The answer to this question introduces the long passage which is the immediate object of our attention; and being desirous that the reader should have an opportunity of referring to it at any moment, I follow Dr Wiseman’s example, and give the remainder of the chapter, in the

Original and in our Authorized Version.

26 ’Amexpi0n avtois 6 ‘Incovs ion ’ \ > \ U eon kacecmev, Apuynv any Eyw Viv,

A UJ I e/ of Cnreiré pe ovy oti eideTe on-

A 3 ’ u ] / . a peta, GAA oTt EpayeTe EK Tw - bd] dptwv Kat €yoptaoOnte. a 1 ‘ a s Sy

28 Kimov ovv wpos avtov, ‘Ti mowvupev, iva épyaCopeba ta épya tov Qeou ;

e\ +) , 2 ~ie ONTE EIS OV ATETTEINEV EKEIVOS.

30 Eirov otv. avt@, Ti ovv

31 Oi narépes zpav TO pawe Ww 9 adh) f @ / 9 epayoy ev TH Sone, KQAUMS EGTL yeypappevov, “Aptov €k Tov a I J ~ a“ ovpavov €dwKkeyv avTois payer.

26 Jesus answered them and said, 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.

27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

28 Then said they unto him, What shall we do, that we might work the works of God ?

29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work ?

31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

32 Etmev obv avtois 6 ‘Incous, “Apr anv Aeyeo ui, Ov Moons Sedwxev vty TOV dprov éK TOU ovpavou" GAN 6 marnp jrov didwow wee TOV apTov €k TOU ovpavou TOV adn Bwvor.

33 ‘O. yap dptos tov OQeov é€oTWo karaBaivey € €K TOU oupavou, kal Cory diovs TM KOTUM.

34 Kimoy ovv pos avTov, Kupue, gwavtote dds rpiv Tov x cy) apTov TouvTov,

35 Erne d€ avtois 6 “Inoous,

Eye €ipst O dpTos THs Cons: O

A 5) , Ewpakaté pe, KQt OU TWIOTEVETE.

38 "Or Kar aBepnna €K TOU oupavou, ovr wa mow TO Ge- Anpa TO é"ov, aAa TO OéAnua Tov méu\yavTos pe.

39 Tovto $€ éott TO Bernua Tov meWNy av TOS pe TaTpos, iva m7 av ° b€dmKe MeL, pn anoeocw ef av7ov, adda avac Tio avTo €v TH €axaTy iuépa.

~ a / ey a t Tov meulyavTos pe, va mas J a \ \ \ , Bewpwv Tov viov Kat moTeEvwv cy cy \ 3} £ \ 3s \ eis avirov ex Cony alwvov, Kal dvacriow QUTOVEYW TH éoyaTy HuEpa. , oh ryt} ~ AL “EvyoyyuCov obv oi ‘Tovdato: a / eyed ec fA Gl 7 et ¥ ° ~ oy 6 Gptos 6 katafas ék Tov ovpavov-

\ 2 = el Sy b wept Qu7TOU, OT ELTEYV,

Aéyer

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32 Then Jesus said unto them, Verily, verily, Isay unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.

38 For the bread of God is he which cometh down from heaven, and giveth life unto the world.

34 Then said they untohim, Lord, evermore give us this bread.

35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

36 But I said unto you, That ye also have seen me, and believe not.

37 All that the Father giveth me shall come to me; and him that cometh to me J will in no wise cast out.

38 For I came down from heaven, not to do mine own will, but the will of him that sent me.

39 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.

40 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.

41 The Jews then murmured at him, because he said, I am the bread which came down from heaven:

42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then ec e ? a > ~ outros, “Ori ek Tov ovpavou kar aBeBnee ; y

43 ‘ArexpiOn ov 6 ‘“Incous

44 Oudets duvatar EAOEiv pos ME, €av py Oo Tarihi Oo meprvas pe exvoy avTov? Kal eye dva- CTHTW AVTOY TH coxXary nicpe.

46 Ovy OTL Tov _warepa TIS Euipaey, él ra Oo wv mapa Tov Geov, ovTos éwpare TOV mar Epa.

48 “Eve ele 0 apros THs Cons.

49 Oi mar Epes vLeov epayov TO uaa ev TH epypw, kal aréfavov’

51 ‘Eye éiut 6 apTos 6 Cav 0 €K TOU oupavou kara/sas* €av TIS payn ék TOVTOV TOU dprov, Givera éis TOV aiwva’ Kat o dipTos 6€ Ov eyed odow, 1" cape pov €or, qv éyod dwow vinép THS TOV KOcjLOU Cons.

Kat Tivwy [Aou TO aina, that he saith, heaven ?

I came down from

43 Jesus therefore answered and said unto them, Murmur not among yourselves.

44 No man can come te me, except the Father which hath sent me draw him: and f will raise him up at the last day.

45 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.

46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

48 I am that bread of life.

49 Your fathers did eat manna in the wilderness, and are dead:

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.

51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

§2 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat ?

53 Then Jesus said unto them, Verily, verily, Esay unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

54 Whoso eateth my flesh, and drinketh my blood, hath eternal life ; and I will raise him up at the last day. .

INTRODUCTION, Z

55 ‘EH yap cape pou anus €oT! poss, kal TO aiua prov

adnOws éore TOI.

Kal oO Tpwryoy pe, Kakeivos Cyoerat ov ee.

Kayo év auto.

58 Oidtos éarw od apros 6 €k TOV ovpavou kaTaas* ov Kabais Epayor oi TaTEpEs Yuwv TO pdvva, kal améavov? 0 Tpwywv Tov- Tov Tov ap Tov Cyoera els TOV aiwva.

auTou,

O Tapacwowy avTov. 65 Kat Aiwa Tovro ” eos e/ INL Y,

edBeiv ™ pos Me, €av un " dedo-

\ Kat TIS €or s/ e\eye, NE OvvaTal

[evov are €K TOU mar pos prov. 66 ’Ex rovTov rodXot amnr- Gov trav pabyrav avrov eis Ta OTiTwW, Kat TEPlETATOUY.

> ‘ > = OUKETL eT QUT OU

49 For my flesh is meat indeed, and my blood is drink indeed.

56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

57 As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me.

58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever,

59 These things said he in the synagogue, as he taught in Capernaum.

60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?

61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?

62 What and if ye shall see the Son of man ascend up where he was before ?

63 It is the spirit that quickeneth ; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life,

64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.

65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

66 4 From that time many of his disciples went back, and walked no more with him.

. viou EVEIS®

67 Then said Jesus unto the twelve, Will ye also go away ?

68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life ?

69 And we believe and are sure that thou art that Christ, the Son of the living God.

70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil ?

71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

Part The First. Examination Of The Sixth Chapter Of St John’s Gospel

PAO. “SEC EON 1.

STRUCTURE OF THE SIXTH CHAPTER OF ST JOHN.

THE question now to be considered is this— Supposing that portion of this sixth chapter, which is included between the 26th and the 58th verses, to be divided into two parts, where does the sense, or turn of expression of the passage, require the line of division to be drawn? or, to state the question more precisely, Is the line to be drawn immediately after, or immediately before, the 47th verse? or, in still different words, Is the 47th verse to be connected with that which precedes, or that which follows ?—-In what manner the determination of this point is brought to bear upon the main subject of enquiry will probably not be very apparent; and, in fact, had better, as yet, remain in obscurity. The most effectual method, of guarding against an unfair judgment, will be, to examine the passage without reference to Theological opinions. For the sake of clearness, however, it seems requisite to observe that, while Dr Wiseman “has no hesitation whatever” in attaching the 47th verse to the preceding part of the discourse, the author of these pages is thoroughly satisfied that the verse belongs to the succeeding part. The more effectually,

12 PART IT. SECTION T.

moreover, to engage the reader’s attention during the following investigation, which might otherwise appear unwarrantably long, I may be allowed to state, that a decision, in favour of the former of those opinions, will in Dr Wiseman’s estimation “materially advance the strength of the arguments” upon which he depends; that a decision, in favour of the latter, will deprive some of his favourite arguments of their only support; and that by studying the subject, much light will be thrown upon the kind of reasoning which may be employed by a controversial writer, in support of an hypothesis. If, after all, the reader, solely from a perusal of the discourse, should be convinced that Dr Wiseman is wrong, there can be no great harm in passing on, without delay, to the second section; although I do trust that he will have the courage and patience to read the first section, with the greatest possible care.

I now proceed to extract and examine, one by one, the reasons by which the learned lecturer has endeavoured to justify his determination. The first reason is thus expressed :

«Verse 47 seems to me to form an appropriate close to a division of discourse, by the emphatic asseveration amen prefixed to a manifest summary and epilogue of all the preceding doctrine. ‘Amen, amen, I say unto you, he that believeth in me hath everlasting life.’ Compare vv. 35, 37, 45. Verse 48 lays down a clear proposition, ‘I am the bread of life,’ suggested by the preceding words, and just suited for the opening of a new discourse.” (p. 41.)

Dr Wiseman, constantly quoting in his Lectures ‘the Douay or Rhemish Version, retains the word amen, instead of the ordinary rendering verily. The reader will bear this in mind; recollecting at the same time that, at the beginning of a sentence, verily conveys, with all possible exactness, the meaning of the original word. On referring to passages presenting the word in such a position, we find that what St Matthew (xvi. 28) expresses by amen, St Luke (ix. 27) expresses by verily (adyOes); and that in Luke iv. 24, 25, amen and of a truth (ew adnOetas) are employed as equivalent terms. The word, whether single or repeated, is, when used at the beginning of a sentence, peculiar to our Lord; and, in that position, can scarcely ever be affirmed to be to a certainty designed simply to ratify what has preceded. It appears to have been employed in the opening and continuation of his addresses, for the purpose of exciting attention; and with the farther object of giving the greatest solemnity and effect to the sentiments immediately succeeding. ‘These things are stated at the very outset of my remarks, in opposition to Dr Wiseman’s notion, that “the emphatic asse- -veration amen” is “prefixed to a manifest summary and epilogue of the preceding doctrine,” which thus forms “an appropriate close to a division of discourse.” ‘They are, however, to be taken as not unimportant, but still as little more than an expression of opinion respecting matters which will be sufficiently developed in the ensuing pages. With regard, indeed, to the natural bearing of the 47th verse, nothing more, than the sight of it, along with the adjacent verses, can be required, to decide that point...““46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47. Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48. I am that bread of life.”...The obscurity of the relation between the 46th and 47th verses, compared with the distinctness of the connexion between the 47th and 48th verses is amply sufficient to show that the 47th verse either gives out a new subject, or resumes a subject partly discussed. How is it possible for any one, who has a due feeling for what he reads on such a subject, to disjoin two verses, in the former of which our Lord calls upon men to believe on him that they may have everlasting life—in the latter, describes himself as the bread of life? Dr Wiseman himself, indeed, seems fully aware that the traces of a change of subject immediately after the 47th verse are evanescent; for he finally refers, as we shall soon have occasion to notice, to an acknowledged instance (as he contends) of such a change, where the evidences of transition make at least equal approaches to invisibility. So far, then, every thing is most adverse to the first reason advanced by the learned lecturer in support of his opinion.

Let us now endeavour to ascertain in what manner “ the emphatic asseveration,” Verily, verily, is really employed by our Lord in his discourses. In his conversation with Nicodemus (John i. 2— 11), his replies to that “master of Israel” are regularly introduced by the address, “Verily, verily, I say unto thee.”...On the occasion of healing the infrm man at the pool of Bethesda, our Lord thus began and continued his discourse :

“Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.... He that honoureth not the Son honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” John v. 19—25.

The foregoing passage most happily illustrates the mode in which our Lord, as he proceeds in his discourse, still opens new views upon the intellectual perceptions of his hearers. There is no appearance of “summary and epilogue” with “ the emphatic asseveration prefixed.” On the contrary, the reader cannot fail to observe that the transitions are regularly effected by means of the awakening address, “‘ Verily, verily, I say unto you.”... Not less illustrative of our Lord’s use of the same phrase, are the following texts, which I strongly recommend to attention: viz. John x. 1—7; xiv. 11, 12; xvi. 19——-23.* Even this very sixth chapter of St John affords clear indications that the phrase is usually employed, not as the means of deducing consequences, but of presenting additional truths. In the 26th verse, our Lord thus commences his discourse: ‘‘ 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. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.” When the Jews afterwards taunted him with the manna given (daily, I suppose they meant) from heaven, by Moses, “ Then (v. 32) Jesus said unto them, Verily, verily, I say unto you, Moses gave you

* I here transcribe the passages. ‘

“ Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.... Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.” John x. 1—7.

“ Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also.” xiv.11,12. '

“ Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me; and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy....... And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.” xvi. 19—23.

STRUCTURE OF JOHN ‘VI. oP 17 not that bread from heaven; but my Father giveth you the true bread from heaven.” So likewise is our Lord’s discourse continued, in the verses under review (vv. 47, 48, &c.): “ Verily, verily, I say unto you, He 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 that cometh down from heaven, that a man may eat thereof and not die.”... All therefore that we have observed in the course of our enquiry—and it is but little, compared with what might have been adduced—leads to the inference, that “the emphatic asseveration,” Verily, verily, I say unto you, instead of being employed in summing up and terminating what has preceded, is made use of as the means of inculcating new considerations; and of resuming, expanding and enforcing doctrines antecedently laid down. We are thus compelled to decide that Dr Wiseman’s scheme, of drawing a line of separation between the 47th verse and the 48th verse, is overthrown by the general analogy of other passages, as well as by the manifest import of the whole context. There is something odd in Dr Wiseman’s next mode of reasoning; which appears to be of this kind :—Reckoning from verse 35 on the one hand, and from somewhere about verse 48 on the other, we find a great change of thought and expression : it is usual, in our Lord’s discourses, to originate different trains of sentiment from the same ex- B

~ pression: verses 35 and 48 contain the same expression—‘“ I am the bread of life:’—therefore verse 48 is the commencement of the change of thought which is so apparent. Such I conceive to be the reasoning in the following extract:

“But these words [J am the bread of life] are exactly the same as open the first part of our Saviour’s lecture, at v. 35. Now, I find it an ordinary form of transition with him, when he applies the same images to different purposes, to repeat the very words by which he originally commenced his discourse. I will give two or three instances. In John x. 11, he says, ‘I am the good shepherd;’ and he then expatiates upon this character, as it regards himself, contrasting himself with the hireling, and expressing himself ready to die for his sheep. At v. 14, he repeats the words once more, ‘I am the good shepherd;’ and explains them mith reference to the sheep, how they hear and obey him, and how his flock will be increased. Again, John xv. 1, he commences his discourse by ‘ I am the true vine ;’ and applies the figure negatively to the consequences of not being united to him. Then at v. 5, he repeats the same words, and explains them positively of the fruits produced by those who do abide in him. Exactly in the same manner, in our passage, our Saviour having spoken of himself as bread, ‘I am the living bread,’ and expatiated on this thought, in respect to his being the spiritual nourishment of the soul by faith, makes the same form of transition, to treat of himself as bread in another sense, in as much as his flesh is our real sustenance.” (p. 41—43.)

The instances thus adduced by Dr Wiseman, even if correctly explained, could only be admitted as answers to objections founded on the improbability of different trains of sentiment being deduced from the same primary thought. They could afford no direct proof that such a mode of instruction has been adopted in the sixth chapter of St John. Let, however, the passages referred to be produced and examined; and in the first place, John x. 11—16: