I said unto you, that ye also have seen me, and believe not. All, that the Father giveth me, shall come to me and him, that cometh to me, I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the will of the Father 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. And this is the will of him that sent me : that every one, that seeth the Son and believeth on him, may have everlasting life; and I will raise him up at the last day.

The Jews then murmured at him, because he said: I am the bread which came down from heaven. And they said: Is not this person Jesus the son of Joseph, whose Father and mother we know? How is it then

that he saith: I came down from heaven?

Jesus therefore answered, and said unto them: Murmur not among yourselves. No man can come to me, except the Father, which hath sent me, draw him and I will raise him up at the last day. It is written in the Prophets : And they shall all be taught of God. Every man, therefore, that hath heard and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God: he hath seen the Father. Verily, verily, I say unto you: He, that believeth on me, hath everlasting life *. I am that bread of life. Your

Here, at the end of the 47th verse, Dr. Wiseman would divide the Discourse into two entirely distinct portions treating

fathers did eat manna in the wilderness, and are dead. This person is the bread which cometh down from heaven: that a man may eat thereof, and not die *. 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.

The Jews, therefore, strove among themselves, saying: How can this person give us his flesh to eat?

Then Jesus said unto them: Verily, verily, I say unto you; Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. He that eateth my flesh and drinketh my blood, hath eternal life: and I will raise him up at the last day. For my flesh is truly meat: and my blood is truly drink. He, that eateth my flesh and drinketh my blood, dwelleth in me: and I, in him. As the living Father hath sent me, and I live through the Father: so he that eateth me, even he shall live through me. This person is the 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.

unconnectedly of two entirely distinct subjects: the first portion exclusively inculcating the necessity of Faith in Christ; the second portion exclusively teaching and determinately enforcing the Doctrine of Transubstantiation.

* Here, at the end of the 50th verse, all others, who advocate the principle of dividing the Discourse into two distinct portions treating of two distinct subjects, would place the point of that division.

These sayings said he in the synagogue, as he taught in Capernaum. Many, therefore, of his disciples, when they had heard, said: This is an hard saying; who can hear it?

When Jesus knew in himself that his disciples murmured at it, he said unto them: Doth this offend you? What then shall it do, if ye shall see the Son of man ascend up where he was before? The Spirit is that which quickeneth: the flesh profiteth nothing. The words, which I speak unto you, are spirit and are life. 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.

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

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

Then said Jesus unto the twelve: Will ye away?

also go

Then Simon Peter answered him: Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure, that thou art that Christ the Son of the living God *.

* John vi. 26-29. It will be observed, that, instead of exhibiting the Discourse or rather the Conversation in the mere arbitrary and somewhat delusive form of small separate verses, I have broken it into paragraphs corresponding with the interchange of the speakers. This better mode of presenting it to the

III. Thus, mingled with the interlocutions of the Jews and the Disciples, runs the Discourse of our Saviour at Capernaum.

In treating of it at large, we shall be successively led to discuss its structure; to inquire, negatively, what it does not refer to; to inquire, positively, what it does refer to; to hear the comments of the early Ecclesiastical Writers, as attesting the sense of the Primitive Church Catholic; to exhibit its bearing upon the Doctrine of Transubstantiation; to note the subversion of that Doctrine by the Roman divines themselves, as the necessary consequence of their own interpretation of the Discourse; and, finally, to point out its great Doctrinal Utility in the establishment of Truth and in the exposure of Falsehood.

These several matters shall now be considered in their order.

eye will be useful in assisting us to estimate the value of the Scheme, which would divide the Discourse into two distinct and independent portions. Whether the management of the Scheme by Dr. Wiseman, or its management by all its other advocates, be preferred: in either case alike, the second alleged portion of the Discourse with its new subject is made to commence, not at the beginning of some one of our Lord's interlocutions where we might naturally look for its commencement, but in the very middle of one of those interlocutions and without any tangible indication of such commencement on the part of the then uninterrupted speaker. This matter will be resumed in full hereafter. See below chap. ii. § II.

CHAPTER II.

RESPECTING THE STRUCTURE OF CHRIST'S DISCOURSE AT CAPERNAUM.

AMONG both Roman-Catholics and Reformed-Catholics, there has been a considerable diversity of opinion touching the Structure of our Lord's Discourse at Capernaum.

Some have deemed it an unbroken and connected Discourse; unbroken, that is to say, except by the interlocutions of the Jews and afterward of the Disciples, and therefore unbroken in point of subject: so that, from beginning to end, no more than a single subject is discussed in it.

Others have supposed it to be divided into two parts or sections: so that, in the former part, one distinct subject is discussed; and, in the latter part, another distinct subject.

But here, on the theory of a DIVISION, a twofold subordinate difference of opinion presents itself.

Of those who advocate a division of the Discourse, some have judged its second part to treat