Sunday after Trinity Sunday : Solemnity of the Most Holy Body and Blood of Christ ( formerly called "Corpus Christi" )

Prove, which is done frequently by posterity also, ver. 3, 12, 14. After trying the fidelity of his people by various means, to make them sensible of their own weakness and inability to do good, God takes pity on them, ver. 16. (Calmet) --- Known. Hebrew, "to know (by experience) what was in thy heart, whether," &c. The original term signifies also to make known to others, Genesis xxii. 12. (Haydock)

Not in bread alone, &c. i.e. That God is able to make food of what he pleases for the support of man. (Challoner) --- Obedience to his law will insure a happy life, ver. 1. God can support a person's life without any sustenance, as he did Moses, Elias, &c., for a long time. When the usual food is wanting, he can send some of a supernatural kind, as he did the manna. --- Word. Hebrew, "by whatever proceedeth," &c. The Septuagint and our Saviour (Matthew iv. 4,) cite it, however, agreeably to the Vulgate. The word of God and Jesus Christ nourish our souls. (St. Chrysostom) --- Philo says, "God feeds us with his most universal word...which is more ancient than the creation." (Calmet) --- God could make the most poisonous things afford more nutrition, if he commanded us to eat them, than even the most delicious viands. (Abulensis) (Tirinus) --- God can make food of whatever He pleases, or sustain men without meat. (Worthington)

Breath. Hebrew saraphh, or the basilisk, as it is rendered, Isaias xxx. 6. It destroys both the grass and animals, by the burning infection of its breath. (Galen; Pliny, [Natural History?] viii. 19. See Numbers xxi. 6. (Tirinus) --- Scorpion stings with its tail. --- Dipsas. A serpent whose bite causeth a violent thirst: from whence it has its name; for in Greek, dipsa signifies thirst. (Challoner) --- It is impossible to quench this thirst, (Worthington) and those who are bitten by this serpent can discharge no water. (Calmet) --- They drink till they burst, unless they can procure some treacle, or remedy against the poison. (Dioscorides) (Tirinus) --- Some translate the Hebrew, "scorpions, and (at the place of) drought, where there was no water: he brought," &c., whether Tsommaon be the name of a particular place, (Isaias xxxv. 7.; Onkelos; Calmet) or it may be applied to the greatest part of that desert, where the want of water so often occasioned the murmurs of the people. (Haydock)

1 All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers. 2 And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. 3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. 4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. 5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the Lord thy God chasteneth thee. 6 Therefore thou shalt keep the commandments of the Lord thy God, to walk in his ways, and to fear him. 7 For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; 8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; 9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.

The charge here given them is the same as before, to keep and do all God's commandments. Their obedience must be, 1. Careful: Observe to do. 2. Universal: To do all the commandments, v. 1 . And, 3. From a good principle, with a regard to God as the Lord, and their God, and particularly with a holy fear of him ( v. 6 ), from a reverence of his majesty, a submission to his authority, and a dread of his wrath. To engage them to this obedience, besides the great advantages of it, which he sets before them (that they should live and multiply, and all should be well with them, v. 1 ), he directs them,

I. To look back upon the wilderness through which God had now brought them: Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, v. 2 . Now that they had come of age, and were entering upon their inheritance, they must be reminded of the discipline they had been under during their minority and the method God had taken to train them up for himself. The wilderness was the school in which they had been for forty years boarded and taught, under tutors and governors; and this was a time to bring it all to remembrance. The occurrences of these last forty years were very memorable and well worthy to be remembered, very useful and profitable to be remembered, as yielding a complication of arguments for obedience; and they were recorded on purpose that they might be remembered. As the feast of the passover was a memorial of their deliverance out of Egypt, so was the feast of tabernacles of their passage through the wilderness. Note, It is very good for us to remember all the ways both of God's providence and grace, by which he has led us hitherto through this wilderness, that we may be prevailed with cheerfully to serve him and trust in him. Here let us set up our Ebenezer.

1. They must remember the straits they were sometimes brought into, (1.) For the mortifying of their pride; it was to humble them, that they might not be exalted above measure with the abundance of miracles that were wrought in their favor, and that they might not be secure, and confident of being in Canaan immediately. (2.) For the manifesting of their perverseness: to prove them, that they and others might know (for God himself perfectly knew it before) all that was in their heart, and might see that God chose them not for any thing in them that might recommend them to his favour, for their whole carriage was untoward and provoking. Many commandments God gave them which there would have been no occasion for if they had not been led through the wilderness, as those relating to the manna ( Exod. xvi. 28 ); and God thereby tried them, as our first parents were tried by the trees of the garden, whether they would keep God's commandments or not. Or God thereby proved them whether they would trust his promises, the word which he commanded to a thousand generations, and, in dependence on his promises, obey his precepts.

2. They must remember the supplies which were always granted them.

(1.) God himself took particular care of their food, raiment, and health; and what would they have more? [1.] They had manna for food ( v. 3 ): God suffered them to hunger, and the fed them with manna, that the extremity of their want might make the supply the more acceptable, and God's goodness to them therein the more remarkable. God often brings his people low, that he may have the honour of helping them. And thus the manna of heavenly comforts is given to those that hunger and thirst after righteousness, Matt. v. 6 . To the hungry soul every bitter thing is sweet. It is said of the manna that it was a sort of food which neither they nor their fathers knew. And again, v. 16 . If they knew there was such a thing that fell sometimes with the dew in those countries, as some think they did, yet it was never known to fall in such vast quantities, so constantly, and at all seasons of the year, so long, and only about a certain place. These things were altogether miraculous, and without precedent; the Lord created a new thing for their supply. And hereby he taught them the man liveth not by bread alone. Though God has appointed bread for the strengthening of man's heart, and that is ordinarily made the staff of life, yet God can, when he pleases, command support and nourishment without it, and make something else, very unlikely, to answer the intention as well. We might live upon air if it were sanctified for that use by the word of God; for the means God ordinarily uses he is not tied to, but can perform his kind purposes to his people without them. Our Saviour quotes this scripture in answer to that temptation of Satan, Command that these stones be made bread. "What need of that?" says Christ; "my heavenly Father can keep me alive without bread," Matt. iv. 3, 4 . Let none of God's children distrust their Father, nor take any sinful indirect course for the supply of their own necessities; some way or other, God will provide for them in the way of duty and honest diligence, and verily they shall be fed. It may be applied spiritually; the word of God, as it is the revelation of God's will and grace duly received and entertained by faith, is the food of the soul, the life which is supported by that is the life of the man, and not only that life which is supported by bread. The manna typified Christ, the bread of life. He is the Word of God; by him we live. The Lord evermore give us that bread which endures to eternal life, and let us not be put off with the meat that perisheth! [2.] The same clothes served them from Egypt to Canaan, at least the generality of them. Though they had no change of raiment, yet it was always new, and waxed not old upon them, v. 4 . This was a standing miracle, and the greater if, as the Jews say, they grew with them, so as to be always fit for them. But it is plain that they brought out of Egypt bundles of clothes on their shoulders ( Exod. xii. 34 ), which they might barter with each other as there was occasion; and these, with what they wore, sufficed till they came into a country where they could furnish themselves with new clothes.

(2.) By the method God took of providing food and raiment for them [1.] He humbled them. It was a mortification to them to be tied for forty years together to the same meat, without any varieties, and to the same clothes, in the same fashion. Thus he taught them that the good things he designed for them were figures of better things, and that the happiness of man consists not in being clothed in purple or fine linen, and in faring sumptuously every day, but in being taken into covenant and communion with God, and in learning his righteous judgements. God's law, which was given to Israel in the wilderness, must be to them instead of food and raiment. [2.] He proved them, whether they could trust him to provide for them when means and second causes failed. Thus he taught them to live in a dependence upon Providence, and not to perplex themselves with care what they should eat and drink, and wherewithal they should be clothed. Christ would have his disciples learn the same lesson ( Matt. vi. 25 ), and took a like method to teach it to them, when he sent them out without purse or scrip, and yet took care that they lacked nothing, Luke xxii. 35 . [3.] God took care of their health and ease. Though they travelled on foot in a dry country, the way rough and untrodden, yet their feet swelled not. God preserved them from taking hurt by the inconveniences of their journey; and mercies of this kind we ought to acknowledge. Note, Those that follow God's conduct are not only safe but easy. Our feet swell not while we keep in the way of duty; it is the way of transgression that is hard, Prov. xiii. 15 . God had promised to keep the feet of his saints, 1 Sam. ii. 9 .

3. They must also remember the rebukes they had been under, v. 5 . During these years of their education they had been kept under a strict discipline, and not without need. As a man chasteneth his son, for his good, and because he loves him, so the Lord thy God chasteneth thee. God is a loving tender Father to all his children, yet when there is occasion they shall feel the smart of the rod. Israel did so: they were chastened that they might not be condemned, chastened with the rod of men. Not as a man wounds and slays his enemies whose destruction he aims at, but as a man chastens his son whose happiness and welfare he designs: so did their God chasten them; he chastened and taught them, Ps. xciv. 12 . This they must consider in their heart, that is, they must own it from their own experience that God had corrected them with a fatherly love, for which they must return to him a filial reverence and compliance. Because God has chastened thee as a father, therefore ( v. 6 ) thou shalt keep his commandments. This use we should make of all our afflictions; by them let us be engaged and quickened to our duty. Thus they are directed to look back upon the wilderness.

II. He directs them to look forward to Canaan, into which God was now bringing them. Look which way we will, both our reviews and our prospects will furnish us with arguments for obedience. Observe,

1. The land which they were now going to take possession of is here described to be a very good land, having every thing in it that was desirable, v. 7-9 . (1.) It was well-watered, like Eden, the garden of the Lord. It was a land of brooks of water, of fountains and depths, which contributed to the fruitfulness of the soil. Perhaps there was a greater plenty of water there now than in Abraham's time, the Canaanites having found and digged wells; so that Israel reaped the fruit of their industry as well as of God's bounty. (2.) The ground produced great plenty of all good things, not only for the necessary support, but for the convenience and comfort of human life. In their fathers' land they had bread enough; it was corn land, a land of wheat and barley, where, with the common care and labour of the husbandman, they might eat bread without scarceness. It was a fruitful land, that was never turned into barrenness but for the iniquity of those that dwelt therein. They had not only water enough to quench their thirst, but vines, the fruit whereof was ordained to make glad the heart. And, if they were desirous of dainties, they needed not to send to far countries for them, when their own was so well stocked with fig-trees, and pomegranates, olives of the best kind, and honey, or date-trees, as some think it should be read. (3.) Even the bowels of its earth were very rich, though it should seem that silver and gold they had none; of these the princes of Sheba should bring presents ( Ps. lxxii. 10 , 15 ); yet they had plenty of those more serviceable metals, iron and brass. Iron-stone and mines of brass were found in their hills. See Job xxviii. 2 .

10 When thou hast eaten and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee. 11 Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: 12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; 13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; 14 Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage; 15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; 16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; 17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. 18 But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day. 19 And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. 20 As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.

Moses, having mentioned the great plenty they would find in the land of Canaan, finds it necessary to caution them against the abuse of that plenty, which was a sin they would be the more prone to now that they came into the vineyard of the Lord, immediately out of a barren desert.

I. He directs them to the duty of a prosperous condition, v. 10 . They are allowed to eat even to fulness, not to surfeiting no excess; but let them always remember their benefactor, the founder of their feast, and never fail to give thanks after meat: Then thou shalt bless the Lord thy God. 1. They must take heed of eating or drinking so much as to indispose themselves for this duty of blessing God, rather aiming to serve God therein with so much the more cheerfulness and enlargement. 2. They must not have any fellowship with those that, when they had eaten and were full, blessed false gods, as the Israelites themselves had done in their worship of the golden calf, Exod. xxxii. 6 . 3. Whatever they had the comfort of God must have the glory of. As our Saviour has taught us to bless before we eat ( Matt. xiv. 19, 20 ), so we are here taught to bless after meat. That is our Hosannah—God bless; this is our Hallelujah—Blessed be God. In every thing we must give thanks. From this law the religious Jews took up a laudable usage of blessing God, not only at their solemn meals, but upon other occasions; if they drank a cup of wine they lifted up their hands and said, Blessed be he that created the fruit of the vine to make glad the heart. If they did but smell at a flower, they said, Blessed be he that made this flower sweet. 4. When they gave thanks for the fruits of the land they must give thanks for the fruits of the land itself, which was given them by promise From all our comfortable enjoyments we must take occasion to thank God for our comfortable settlements; and I know not but we of this nation have as much reason as they had to give thanks for a good land.

II. He arms them against the temptations of a prosperous condition, and charges them to stand upon their guard against them: "When thou art settled in goodly houses of thy own building," v. 12 (for though God gave them houses which they builded not, ch. vi. 10 , these would not serve them, they must have larger and finer),—"and when thou hast grown rich in cattle, in silver, and in gold ( v. 13 ), as Abraham ( Gen. xiii. 2 ),—when all thou hast is multiplied, " 1. "Then take heed of pride. Beware lest then thy heart be lifted up, " v. 14 . When the estate rises, the mind is apt to rise with it, in self-conceit, self-complacency, and self-confidence. Let us therefore strive to keep the spirit low in a high condition; humility is both the ease and the ornament of prosperity. Take heed of saying, so much as in thy heart, that proud word, My power, even the might of my hand, hath gotten me this wealth, v. 17 . Note, We must never take the praise of our prosperity to ourselves, nor attribute it to our ingenuity or industry; for bread is not always to the wise, nor riches to men of understanding, Eccl. ix. 11 . It is spiritual idolatry thus to sacrifice to our own net, Hab. i. 16 . 2. "Then take heed of forgetting God." This follows upon the lifting up on the heart; for it is through the pride of the countenance that the wicked seek not after God, Ps. x. 4 . Those that admire themselves despise God. (1.) "Forget not thy duty to God." v. 11 . We forget God if we keep not his commandments; we forget his authority over us, and our obligations to him and expectations from him, if we are not obedient to his laws. When men grow rich they are tempted to think religion a needless thing. They are happy without it, think it a thing below them and too hard upon them. Their dignity forbids them to stoop, and their liberty forbids them to serve. But we are basely ungrateful if the better God is to us the worse we are to him. (2.) "Forget not God's former dealings with thee. Thy deliverance out of Egypt, v. 14 . The provision he made for thee in the wilderness, that great and terrible wilderness." They must never forget the impressions which the horror of that wilderness made upon them; see Jer. ii. 6 , where it is called the very shadow of death. There God preserved them from being destroyed by the fiery serpents and scorpions, though sometimes he made use of them for their correction: there he kept them from perishing for want of water, following them with water out of a rock of flint ( v. 15 ), out of which (says bishop Patrick) one would rather have expected fire than water. There he fed them with manna, of which before ( v. 3 ), taking care to keep them alive, that he might do them good at their latter end, v. 16 . Note, God reserves the best till the last for his Israel. However he may seem to deal hardly with them by the way, he will not fail to do them good at their latter end. (3.) "Forget not God's hand in thy present prosperity, v. 18 . Remember it is he that giveth thee wealth; for he giveth thee power to get wealth. " See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. It is our duty to get wisdom, and above all our gettings to get understanding; and yet it is God's grace that gives wisdom, and when we have got it we must not say, It was the might of our hand that got it, but must own it was God that gave us power to get it, and therefore to him we must give the praise and consecrate the use of it. The blessing of the Lord on the hand of the diligent makes rich both for this world and for the other. He giveth thee power to get wealth, not so much to gratify thee, and make thee easy, as that he may establish his covenant. All God's gifts are in pursuance of his promises.

III. He repeats the fair warning he had often given them of the fatal consequences of their apostasy from God, v. 19, 20 . Observe, 1. How he describes the sin; it is forgetting God, and then worshipping other gods. What wickedness will not those fall into that keep thoughts of God out of their minds? And, when once the affections are displaced from God, they will soon be misplaced upon lying vanities. 2. How he denounces wrath and ruin against them for it: "If you do so, you shall surely perish, and the power and might of your hands, which you are so proud of, cannot help you. Nay, you shall perish as the nations that are driven out before you. God will make no more account of you, notwithstanding his covenant with you and your relation to him, than he does of them, if you will not be obedient and faithful to him." Those that follow others in sin will certainly follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare.

2-3. thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness-- The recapitulation of all their checkered experience during that long period was designed to awaken lively impressions of the goodness of God. First, Moses showed them the object of their protracted wanderings and varied hardships. These were trials of their obedience as well as chastisements for sin. Indeed, the discovery of their infidelity, inconstancy, and their rebellions and perverseness which this varied discipline brought to light, was of eminently practical use to the Israelites themselves, as it has been to the church in all subsequent ages. Next, he enlarged on the goodness of God to them, while reduced to the last extremities of despair, in the miraculous provision which, without anxiety or labor, was made for their daily support (see on Ex 16:4 ). Possessing no nutritious properties inherent in it, this contributed to their sustenance, as indeed all food does ( Mt 4:4 ) solely through the ordinance and blessing of God. This remark is applicable to the means of spiritual as well as natural life.

11-20. Beware that thou forget not the Lord-- After mentioning those instances of the divine goodness, Moses founded on them an argument for their future obedience.

(ver. 12). Abiding yet in captivity, they behold those flocks, or rather, the one flock of all its citizens, gathered from all sides into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their joy of hope, and pant for it, joining as it were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. For what wilt thou then do, O Jerusalem? Surely toil and groaning will pass away. What wilt thou do? wilt thou plough, or sow, or plant vines, or make voyages, or trade? What wilt thou do? Will it still be thy duty to be engaged in the works thou now doest, good though they are, and spring from mercy? Consider thy numbers, consider on all sides thy company: see whether any hungers, for thee to give bread to; see whether any thirsts, for thee to give a cup of cold water to; see whether any is a stranger, for thee to take in; see whether any is sick, for thee to visit; see whether any is at strife, for thee to reconcile him; see whether any is dying, for thee to bury him. What then wilt thou do? "Praise in unison, O Jerusalem, thy God." Behold, this is thy business. As is wont to be said in inscriptions, "Use it and be happy."

18. Be ye Jerusalem; remember of whom it is said, "Lord, in Thy city their image Thou shalt bring to nought." These are they who now rejoice in such pomps; among them are they who have not come hither to-day because there is a show. To whom is it a gift? to whom is it a loss? or why is it a gift? why is it a loss? For not they only who exhibit such shows are smitten with loss, but with much greater loss are they smitten who delight in gazing on them. The former have their chest drained of its gold, the latter have their breast robbed of the riches of righteousness. Most of the exhibiters of shows have to mourn for selling their estates; how ought the sinners to mourn, for losing their souls: Was it then for this that the Lord cried out on the Lord's Day, "Watch ye," that to-day men should watch in this way. I beseech you, ye citizens of Jerusalem, I beseech you by the peace of Jerusalem, by the Redeemer, the Builder, the Ruler of Jerusalem, that ye address your prayers to God for them. May they see, may they feel, that they are trifling; and, intent as they are on the sights which please them, may at length look on themselves, and be displeased. For in many we rejoice that this has already been done: and once we too sat there and were mad: and how many think we now sit there, who shall yet be, not only Christians, but also Bishops! From what is past, we conjecture what is to be: from what has already been done, we announce beforehand what God will do. Let your prayers be wakeful, ye groan not for nothing. Certainly they who have already escaped, praying for those who are still in danger, because they too having been among those in danger, are heard; and God shall drag His people out of the captivity of Babylon; by all means He shall redeem and deliver them, and the number of the saints who bear the image of God shall be perfected...."Praise in unison," because thou consistest of many: "praise," because thou hast been made one. "We being many," saith the Apostle, "are one in Christ." As then we are many, "we praise in unison;" as we are one, we "praise." The same are many and one, because He in whom they are one is ever One.

19. Wherefore, saith this Jerusalem, do I praise in unison the Lord, and, as Sion, praise my God? Jerusalem is the same as Sion. For different reasons has it the two names. Jerusalem meaneth "visions of peace;" Sion meaneth "watching." See whether these words do not sound like sights; that the Gentiles may not think that they have sights and we have none. Sometimes after the theatre or amphitheatre breaks up, when the crowd of lost ones begins to be vomited forth from that den, sometimes, retaining in their minds images of their vain amusements, and feeding their memory with things not only useless but even hurtful, rejoicing in them as if they were sweet, while they are really deadly; they see often, it may be, the servants of God pass by, they recognise them by their garb or headdress, or they know them by sight, and they say to one another, or inwardly, "Wretched people, how much they lose!" Brethren, let us return their good will (for they do mean it well) with prayers to the Lord. They wish us well; but "he that loveth iniquity, hateth his own soul." If he hateth his own soul, how shall he love my soul? Yet with a perverse, and empty, and vain good will, if indeed it may be called good will, they grieve that we lose what they love: let us pray that they lose not what we love. Behold of what character that Jerusalem is to be which he exhorteth to praise, or rather foreseeth will praise. For the praises of that city, when we shall see and love and praise, will not need to be urged on and stirred up by the voice of prophecy; but the Prophets now say this, to drink in as far as while they remain in this flesh they can, the future joys of the blessed, and then giving them forth into our ears, to arouse in us love of that city. Let us burn with longing, let us not be slothful in spirit. "Praise thy God, O Sion."

20. He saith, "He hath made strong the bars of thy gates"

(ver. 13). The making bars strong is not for open gates, but shut ones, wherefore most manuscripts read, "He hath made strong the bolts of thy gates." Observe, beloved. He biddeth Jerusalem when closed in to praise the Lord. We praise in unison now, we praise now; but it is amid offences. Many where we wish not, enter in: many though we wish it not, go out: therefore offences are frequent. "And because iniquity hath abounded," saith the Truth, "the love of many waxeth cold:" because men come in whom we cannot discern, because men go out whom we cannot retain. Wherefore is this? Because not yet is there perfection, not yet is there the bliss that shall be. Wherefore is this? Because as yet it is the threshing-floor, not yet the garner. What therefore will be then, save no fear that aught of this kind will happen? He said not only, He hath set, but, "He hath made strong the bars of thy gates." Let none go out, let none come in. Let none go out, we rejoice: let none come in, we fear. Nay, fear not this: when thou hast entered it will be said: only be thou in the number of virgins, who carried their oil with them....

21. "He hath blessed thy children within thee." Who? He "who hath set peace as thy borders." How ye all exult! Love peace, my brethren. Greatly are we delighted, when the love of peace crieth from your hearts. How greatly doth it delight you! I had said nothing: I had explained nothing: I but read the verse, and ye shouted. What was it that shouted in you? The love of peace....children of the kingdom, O citizens of Jerusalem, in Jerusalem is the vision of peace: and all who love peace are blest in her, and they enter in, when the doors are being shut, and the bars made strong. This, which when but named ye so love and esteem, this follow after, this long for: this love in your home, in your business, in your wives, in your sons, in your slaves, in your friends, in your enemies....

22. What ye cried out a while ago at the very mention of peace, ye cried from longing: your cry was from thirst, not from fulness; for there will be perfect righteousness where will be perfect peace. Now we hunger and thirst after righteousness. "They shall be filled." How shall they be filled? When we have arrived at peace. Therefore when he had said, "Who hath set peace for thy borders," because there is fulness and no want, he added at once, "and filleth thee with the fat of wheat"

(ver. 14)....

23. "Who sendeth forth His Word to the earth"

(ver. 15). Behold, on earth we toil, weary, fainting, sluggish, cold: when should we be raised up to the fat of wheat that satisfieth, did not He send His Word to the earth, whereby we were weighed down, to the earth, whereby we were hindered from returning? He sent His Word, He deserted us not even in the wilderness, He rained manna from heaven. "Who sendeth forth His Word to the earth;" and to earth His Word came. How? or what is His Word? "Even unto swiftness His Word runneth." He said not, "His Word is swift," but, "His Word runneth even unto swiftness." Let us understand, my brethren: He could not have chosen a better word. He who is hot grows hot by heat, he who is cold grows cold by cold, he who is swift becometh swift by swiftness....To what degree then doth it run? "Even to swiftness." Increase as much as you will the swiftness of the Word, and say, It is as swift as this or that, as birds, as the winds, as the Angels; is any of these as great as swiftness itself, "even unto swiftness"? What is swiftness itself, brethren? It is everywhere; it is not in part. This belongeth to the Word of God, not to be in part, to be everywhere by Himself the Word, whereby He is "the Power of God and the Wisdom of God," before He had taken flesh upon Him. If we think of God in the Form of God, the Word equal to the Father, this is the Wisdom of God, of which is said, "It reacheth from one end to the other mightily." What mighty speed! "It reacheth from one end to the other mightily."...

24. We then are burdened by the sluggishness of this cold body, and the bonds of this earthly and corruptible life; have we no hope of receiving "the Word," which "runneth even unto swiftness"? or hath abandoned us, though by the body we are depressed to the lowest depths? Did not He predestinate us, before we were born in this mortal and sluggish body? He then, who predestinated us, gave snow to the earth, even ourselves. For now let us come to those somewhat obscure verses of the Psalm, let those entanglements begin to be unrolled. Behold, we are sluggish on this earth, and are as it were frozen here. And just as happens to the flakes of snow, for they freeze above, then fall down; so as love groweth cold, human nature falleth down to this earth, and involved in a sluggish body becometh like snow. But in that snow are predestined sons of God. For, "He giveth snow like wool"

(ver. 19). What "Righteousnesses," what "Judgments"? Because whatever mankind had suffered here before, when it was "snow" and "mist" and "crystal," it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, "Before I was troubled I went wrong." But he who says, "Before I was troubled I went wrong," saith also, "It is good for me that Thou hast humbled me, that I may learn Thy Righteousnesses." These righteousnesses Jacob learnt from God, who made him to wrestle with an Angel; under the guise of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, in mercy, not in weakness. Jacob therefore wrestled, and prevailed: he held Him and when he seemed to have conquered Him asked to be blessed of Him. How did he understand with Whom he had wrestled, Whom he had held? Wherefore did he wrestle violently, and hold Him? Because "the kingdom of heaven suffereth violence, and the violent take it by force." Wherefore then did he wrestle? Because it is with toil. Wherefore do we with difficulty hold, what we so easily lose? Lest, easily getting back what we have lost, we learn to lose that which we hold. Let man have toil to hold: he will hold firmly, what he has only held after toil. These His judgments therefore God manifested to Jacob and Israel....

29. "He hath not done so to the whole race"

(ver. 20). Let none deceive you: it is not announced to any nation, this judgment of God; namely, how the righteous and the unrighteous suffer, how all suffer for their deserts, how the righteous themselves are freed by the grace of God, not in their own merits. This is not announced to the whole race, but only to Jacob, only to Israel. What then do we, if He hath not announced it to the whole race, but only to Jacob, only to Israel? Where will we be? In Jacob. "He hath not manifested His judgments to them." To whom? To all nations. How then are the "snows" called, when the crystal is melted? How are the nations called, now Paul is justified? How, save to be in Jacob? The wild olive is cut off from its stock, to be grafted into the olive: now they belong to the olive, no longer ought they to be called nations, but one nation in Christ, the nation of Jacob, the nation of Israel...What is Israel? "Seeing God." Where shall he see God? In peace. What peace? The peace of Jerusalem; for, saith he, "He hath set peace for thy borders." There shall we praise: there shall we all be one, in One, unto One: for then, though many, we shall not be scattered.

or Hebrew Psalm cxlvii. Ver. 12. Alleluia. This word is not in Hebrew. (Haydock) --- Many with the Septuagint add, "of Aggæus and Zacharias." (Calmet) --- The psalm has the same object in view as the preceding. (Berthier) --- The Fathers explain it of the Church, and of heaven. (Calmet) --- Sion. This place was highly favoured before the captivity, and rebuilt afterwards so as to enjoy many blessings. But all this was only a figure of the privileges belong to the Church, and to the heavenly Sion, the true vision of peace. (Worthington) --- The earthly Jerusalem was too often faithless; (Galatians iv. 26., and Hebrews xii. 22.) so that the psalmist cannot have it alone in view. (Berthier)

or Hebrew Psalm cxlvii. Ver. 13. Within thee. Jerusalem was better fortified than (Haydock) other cities. But the Church is built upon a rock, and enriched with many graces, while heaven is free from all danger, and its inhabitants secure. (Worthington) --- Nehemias re-peopled the city, which he had surrounded with walls, (Calmet) despising the sarcasms of his enemies, 2 Esdras vii. 4.

or Hebrew Psalm cxlvii. Ver. 14. Peace. To obtain this, the peace of Jesus Christ must triumph in our hearts, Colossians iii. 15. (Haydock) --- Borders. People perceiving that Assuerus favoured the Jews, durst no longer attack them, 2 Esdras vi. 16. (Calmet) --- They enjoyed peace and plenty. In the Church we have remission of sin in baptism and penance, and the spiritual food of Christ's body and blood in the blessed Eucharist, with the graces of the other sacraments. In heaven peace and joy subsist for ever. (Worthington) --- Fat. The best (Haydock) of all sorts of fruit. (Theodoret) --- The Fathers understand the blessed Eucharist, or the holy Scriptures. (St. Augustine, &c.) (Calmet)

or Hebrew Psalm cxlvii. Ver. 15. Speech. Rain, (Kimchi) Jesus Christ, (St. Augustine) or the gospel, (St. Hilary; St. Jerome) which was presently propagated over all the earth, Romans x. 18. (Worthington) --- God's commands are instantly obeyed. (Haydock) --- No sooner did he speak to Saul, but he was converted, Acts ix. 4., and Hebrews iv. 12. (Berthier)

or Hebrew Psalm cxlvii. Ver. 19. Jacob. These spiritual blessings pertain only to the true Church. (Worthington)

PSALM CXLVII. (LAUDA JERUSALEM.)

The Church is called upon to praise God for his peculiar graces and favours to his people. In the Hebrew, this psalm is joined to the foregoing.

or Hebrew Psalm cxlvii. Ver. 20. Them. He hath not announced his decrees to them. This glory was reserved for Israel, Deuteronomy iv. 7. (Calmet) --- The written law was granted to the latter. Yet God had sufficiently manifested his will to all mankind, so that they must also appear before his tribunal. (St. Chrysostom) (Berthier) --- Alleluia. Considering that all were in the mass of sin, and that God justly let many perish; those whom he justifies are more bound to praise him; and therefore the prophet concludes this and the following psalms with Alleluia. (Worthington) --- Christians, and particularly Catholics, are most concerned, since many have rebelled against the light of faith, (Berthier) and abuse the gift of the holy Scriptures. (Haydock)

12 Praise the Lord , O Jerusalem; praise thy God, O Zion. 13 For he hath strengthened the bars of thy gates; he hath blessed thy children within thee. 14 He maketh peace in thy borders, and filleth thee with the finest of the wheat. 15 He sendeth forth his commandment upon earth: his word runneth very swiftly. 16 He giveth snow like wool: he scattereth the hoarfrost like ashes. 17 He casteth forth his ice like morsels: who can stand before his cold? 18 He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow. 19 He showeth his word unto Jacob, his statutes and his judgments unto Israel. 20 He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord .

Jerusalem, and Zion, the holy city, the holy hill, are here called upon to praise God, v. 12 . For where should praise be offered up to God but where his altar is? Where may we expect that glory should be given to him but in the beauty of holiness? Let the inhabitants of Jerusalem praise the Lord in their own houses; let the priests and Levites, who attend in Zion, the city of their solemnities, in a special manner praise the Lord. They have more cause to do it than others, and they lie under greater obligations to do it than others; for it is their business, it is their profession. " Praise thy God, O Zion! he is thine, and therefore thou art bound to praise him; his being thine includes all happiness, so that thou canst never want matter for praise." Jerusalem and Zion must praise God,

I. For the prosperity and flourishing state of their civil interests, v. 13, 14 . 1. For their common safety. They had gates, and kept their gates barred in times of danger; but that would not have been an effectual security to them if God had not strengthened the bars of their gates and fortified their fortifications. The most probable means we can devise for our own preservation will not answer the end, unless God give his blessing with them; we must therefore in the careful and diligent use of those means, depend upon him for that blessing, and attribute the undisturbed repose of our land more to the wall of fire than to the wall of water round about us, Zech. ii. 5 . 2. For the increase of their people. This strengthens the bars of the gates as much as any thing: He hath blessed thy children within thee, with that first and great blessing, Be fruitful, and multiply, and replenish the land. It is a comfort to parents to see their children blessed of the Lord ( Isa. lxi. 9 ), and a comfort to the generation that is going off to see the rising generation numerous and hopeful, for which blessing God must be blessed. 3. For the public tranquillity, that they were delivered from the terrors and desolations of war: He makes peace in thy borders, by putting an end to the wars that were, and preventing the wars that were threatened and feared. He makes peace within thy borders, that is, in all parts of the country, by composing differences among neighbours, that there may be no intestine broils and animosities, and upon thy borders, that they may not be attacked by invasions from abroad. If there be trouble any where, it is in the borders, the marches of a country; the frontier-towns lie most exposed, so that, if there be peace in the borders, there is a universal peace, a mercy we can never be sufficiently thankful for. 4. For great plenty, the common effect of peace: He filleth thee with the finest of the wheat —wheat, the most valuable grain, the fat, the finest of that, and a fulness thereof. What would they more? Canaan abounded with the best wheat ( Deut. xxxii. 14 ) and exported it to the countries abroad, as appears, Ezek. xxvii. 17 . The land of Israel was not enriched with precious stones nor spices, but with the finest of the wheat, with bread, which strengthens man's heart. This made it the glory of all lands, and for this God was praised in Zion.

II. For the wonderful instances of his power in the weather, particularly the winter-weather. He that protects Zion and Jerusalem is that God of power from whom all the powers of nature are derived and on whom they depend, and who produces all the changes of the seasons, which, if they were not common, would astonish us.

1. In general, whatever alterations there are in this lower world (and it is that world that is subject to continual changes) they are produced by the will, and power, and providence of God ( v. 15 ): He sendeth forth his commandment upon earth, as one that has an incontestable authority to give orders, and innumerable attendants ready to carry his orders and put them in execution. As the world was at first made, so it is still upheld and governed, by a word of almighty power. God speaks and it is done, for all are his servants. That word takes effect, not only surely, but speedily. His word runneth very swiftly, for nothing can oppose or retard it. As the lightning, which passes through the air in an instant, such is the word of God's providence, and such the word of his grace, when it is sent forth with commission, Luke xvii. 24 . Angels, who carry his word and fulfil it, fly swiftly, Dan. ix. 21 .

2. In particular, frosts and thaws are both of them wonderful changes, and in both we must acknowledge the word of his power.

(1.) Frosts are from God. With him are the treasures of the snow and the hail ( Job xxxviii. 22, 23 ), and out of these treasures he draws as he pleases. [1.] He giveth snow like wool. It is compared to wool for its whiteness ( Isa. i. 18 ), and its softness; it falls silently, and makes no more noise than the fall of a lock of wool; it covers the earth, and keeps it warm like a fleece of wool, and so promotes its fruitfulness. See how God can work by contraries, and bring meat out of the eater, can warm the earth with cold snow. [2.] He scatters the hoar-frost, which is dew congealed, as the snow and hail are rain congealed. This looks like ashes scattered upon the grass, and is sometimes prejudicial to the products of the earth and blasts them as if it were hot ashes, Ps. lxxviii. 47 . [3.] He casts forth his ice like morsels, which may be understood either of large hail-stones, which are as ice in the air, or of the ice which covers the face of the waters, and when it is broken, though naturally it was as drops of drink, it is as morsels of meat, or crusts of bread. [4.] When we see the frost, and snow, and ice, we feel it in the air: Who can stand before his cold? The beasts cannot; they retire into dens ( Job xxxvii. 8 ); they are easily conquered then, 2 Sam. xxiii. 20 . Men cannot, but are forced to protect themselves by fires, or furs, or both, and all little enough where and when the cold is in extremity. We see not the causes when we feel the effects; and therefore we must call it his cold; it is of his sending, and therefore we must bear it patiently, and be thankful for warm houses, and clothes, and beds, to relieve us against the rigour of the season, and must give him the glory of his wisdom and sovereignty, his power and faithfulness, which shall not cease any more than summer, Gen. viii. 22 . And let us also infer from it, If we cannot stand before the cold of his frosts, how can we stand before the heat of his wrath?

(2.) Thaws are from God. When he pleases ( v. 18 ) he sends out his word and melts them; the frost, the snow, the ice, are all dissolved quickly, in order to which he causes the wind, the south wind, to blow, and the waters, which were frozen, flow again as they did before. We are soon sensible of the change, but we see not the causes of it, but must resolve it into the will of the First Cause. And in it we must take notice not only of the power of God, that he can so suddenly, so insensibly, make such a great and universal alteration in the temper of the air and the face of the earth (what cannot he do that does this every winter, perhaps often every winter?) but also of the goodness of God. Hard weather does not always continue; it would be sad if it should. He does not contend for ever, but renews the face of the earth. As he remembered Noah, and released him ( Gen. viii. 1 ), so he remembers the earth, and his covenant with the earth, Cant. ii. 11, 12 . This thawing word may represent the gospel of Christ, and this thawing wind the Spirit of Christ (for the Spirit is compared to the wind, John iii. 8 ); both are sent for the melting of frozen souls. Converting grace, like the thaw, softens the heart that was hard, moistens it, and melts it into tears of repentance; it warms good affections, and makes them to flow, which, before, were chilled and stopped up. The change which the thaw makes is universal and yet gradual; it is very evident, and yet how it is done is unaccountable: such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself.

III. For his distinguishing favour to Israel, in giving them his word and ordinances, a much more valuable blessing than their peace and plenty ( v. 14 ), as much as the soul is more excellent than the body. Jacob and Israel had God's statutes and judgments among them. They were under his peculiar government; the municipal laws of their nation were of his framing and enacting, and their constitution was a theocracy. They had the benefit of divine revelation; the great things of God's law were written to them. They had a priesthood of divine institution for all things pertaining to God, and prophets for all extraordinary occasions. No people besides went upon sure grounds in their religion. Now this was, 1. A preventing mercy. They did not find out God's statutes and judgments of themselves, but God showed his word unto Jacob, and by that word he made known to them his statutes and judgments. It is a great mercy to any people to have the word of God among them; for faith comes by hearing and reading that word, that faith without which it is impossible to please God. 2. A distinguishing mercy, and upon that account the more obliging: " He hath not dealt so with every nation, not with any nation; and, as for his judgments, they have not known them, nor are likely to know them till the Messiah shall come and take down the partition-wall between Jew and Gentile, that the gospel may be preached to every creature." Other nations had plenty of outward good things; some nations were very rich, others had pompous powerful princes and polite literature, but none were blessed with God's statutes and judgments as Israel were. Let Israel therefore praise the Lord in the observance of these statutes. Lord, how is it that thou wilt manifest thyself to us, and not to the world! Even so, Father, because it seemed good in thy eyes.

13. strengthened ... gates-- or, means of defense against invaders,

14. maketh ... borders-- or, territories ( Ge 23:17 ; Is 54:12 ).

filleth thee, &c.-- (Compare Margin).

15-18. God's Word, as a swift messenger, executes His purpose, for with Him to command is to perform ( Ge 1:3 ; Psa 33:9 ), and He brings about the wonders of providence as easily as men cast crumbs.

19-20. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone ( De 4:32-34 ) He has made known His will, while others have been left in darkness. Therefore unite in the great hallelujah.

CHAPTER 10

SYNOPSIS OF THE CHAPTER

From speaking of the contest, in which those who deny themselves and strive lawfully are rewarded, and in which the slothful and self-indulgent are condemned and put to confusion, of which the Apostle treated at the end of the preceding chapter, he goes on to the manners of the Hebrews of old, their lusts and vices, especially idolatry, its punishment and condemnation, that by such examples he may teach the Corinthians how vices and temptations, and especially idolatry, are to be guarded against.

Consequently, in

ver. 16).

2. Others soften down the passage and explain it thus: "The waters which burst forth from the rock flowed for a long time and rushed forth as a torrent, and this stream followed the Hebrews till they came to a place where there was plenty of water. For had it been a supply to last but for one day, the rock would have had to be struck on the next day, and the third, and the fourth, and so on, to get a supply of water." And this explanation they support by pointing out that the manna is literal manna, and that therefore the rock or the drink spoken are material rock and material drink; but the objections to the first explanation are equally strong against this.

3. Photius supposes that the word for following simply means serving, and he would paraphrase the verse, "This rock satisfied the thirst of the Hebrews." But the Greek cannot possibly bear this interpretation.

4. It is better, then, to understand this of the spiritual Rock signified, not the one signifying. The meaning is then: By the power of the Godhead of Christ, which was the spiritual Rock signified by the rock that gave water to the Hebrews, and which was their constant companion in the wilderness, water was given to them from the material rock. It is so explained by S. Chrysostom, Ambrose, Anselm, Œcumenius.

It may be said, By "spiritual meat" the Apostle meant manna, not the body of Christ, and by "spiritual drink" he means the water signifying the blood of Christ, not the blood itself; therefore, by parity of reasoning, the "spiritual rock" is the actual rock that typified Christ, not Christ Himself.

I deny the consequence, for the Apostle in speaking of the Rock inverts the phrase, and passes from the sign to the thing signified. This is evident from his saying in explanation of the Rock, "That Rock was Christ." In other words, "When I speak of the spiritual Rock, I mean Christ." What can be clearer? For it was not the material but the spiritual Rock which was Christ: one was type, the other antitype.

It may be urged again, that the phrase "They drank of the spiritual Rock," means that they drank the spiritual or typical drink, for the rock giving this drink was spiritual or typical. This would give the connecting idea, and the reason for saying that "they drank the same spiritual drink," for the rock was a type of Christ.

The answer to this objection is that the sequence of thought is clear enough. The particle for gives the efficient cause of so great a miracle; in other words, the Hebrews drank of water which served as a type, for Christ was foreshadowed by the rock which gave this water, and He miraculously gave them this typical water in order that they might know and worship Christ giving it; but this, as the sequel shows, very many of them did not do.

The rock that gave the water allegorically stood for Christ, because Christ, like a rock most firm, supports the Church, and was smitten, i.e., killed, by Moses, i.e., the Jews, with a rod; that is, the Cross poured forth waters, that is, most fruitful streams of grace, to the faithless of contradiction, to the faithful of sanctification. This is especially true of the waters of His blood in the Eucharist, with which He gives us drink in the desert of this life, that, strengthened by them, we may attain to our country in the heavens. See S. John vii. 37 and iv. 14. S. Augustine (contra Faustum, lib. xvi. c. 15).

It may be argued: Some Catholic writers, according to the first explanation given above, say that, as "that Rock was Christ" means that it was typical of Christ, so in the same way it can be said of the Eucharist, that "this is My body" means "this bread is a figure of My body."

But add that the Apostle expressly says that he us speaking of the spiritual, not the material rock. "They drank of that spiritual Rock," he says, and "that spiritual Rock was Christ." It is called a spiritual Rock, or typical, because it was a type of Christ. But neither Christ nor S. Paul speak then of the Eucharist.  S. Paul and all the Evangelists uniformly declare that Christ said, "This is My Body," not, "This is My spiritual or typical Body." Secondly, I answer that that explanation of some writers is not a very probable one; for that spiritual Rock, i.e., the One signified, was really Christ, not a type of Him. The words of S. Paul clearly say this.

Ver. 16.The cup of blessing which we bless. (1.) That is the wine in the chalice which is blessed by the priest, and hence the chalice itself, containing this consecrated wine, does it not communicate to us the blood of Christ? (2.) It may be called the cup of blessing, because it blesses us and loads us with grace, as Anselm and Chrysostom say. (3.) More accurately, it is called "the cup of blessing," because Christ blessed it before consecration, i.e., called down the power of God to afterwards effect a change both in the bread and in the cup (S. Matt. xxvi. 26).

1. We see from the accounts of the Last Supper in S. Mat_26:20-32., S. Luk_22:14-22, and here and in 1Co_11:23-29 that Christ, before consecration of the Eucharist, gave thanks to God thee Father, and, as He was wont, lifted up his eyes to heaven, as is enjoined in the Roman Canon of the Mass and in the Liturgy of S. James. Hence this sacrament is called the Eucharist, or Thanksgiving, because it is the greatest act of grace, and consequently is to be received with the greatest thanksgiving.

2. Christ blessed the bead and wine, not, as heretics say, His Father. And so Paul says expressly, "The cup which we bless." Christ blessed the bread and the cup, i.e., invoked the blessing and power of God on the bread and wine, that it might be present, both then and at all future consecrations, to change the bread into the body, and the wine of the chalice into the blood of Christ, when ever the words of consecration should be duly pronounced. Of the same kind was the blessing of the bread in S. Luke ix. 16. This blessing, then, was not the consecration, though S. Thomas thinks that it was (pt. iii. qu. 78, art. i. ad 1). Hence in the Liturgies of S. James and S, Basil, and in the Roman, after Christ's example, God is prayed to bless the gifts, that the Divine power may descend upon the bread and the cup to complete the consecration; and it is thence that we have "the cup of blessing," i.e., the cup blessed by Christ.

Is it not the communion of the blood of Christ? 1. The communion, or communication, of the body and blood of Christ not only signifies that we receive the same body and the same blood of Christ, but also, as is said in

ver. 17, we become one body and one blood. Therefore, the sacrament is not a type of the blood, as Calvin thinks, but it is the very blood of Christ itself, and is given to us in the Eucharistic chalice. If I were to say, "I give you a golden one," you would rightly understand that I did not mean a painted one. If I were to invite you to dinner, and a feast on the hare or stag caught in the chase, and instead of the hare or stag were to put before you on a dish a picture of animals, should I not be acting ridiculously?should I not hear myself called an impostor? Are not then the Protestants who transform the blood and flesh of Christ, which He declares that He gives, into a figure of that blood and flesh, acting ridiculously? Are they not making Christ an impostor?

2. If this cup is only a figure of the blood, as the Protestants think, then we have not more, but less, in the Eucharist than the Jews had in the manna and the water miraculously provided for their drink. The apostle, too, should have said that we eat the spiritual body and drink the spiritual blood of Christ, that is that which represents them, just as he said that the Jews ate the spiritual meatthe manna, and drank the spiritual drinkthe water from the rock. But as a fact he contrasts the blood and the flesh of Christ in the Eucharist, as the reality and the thing signified, with the manna and water, as the figure and spiritual type, signifying the flesh and blood of Christ. Moreover, he calls the manna spiritual meat, i.e., typical, and the water, spiritual drink; but he calls the body of Christ in the Eucharist the body, and the blood the blood. Who, then, can doubt that, as the manna was truly a type and shadow, so in the Eucharist there is really the blood, flesh, and body of Christ?

3. Theodoret, Theophylact, Anselm, S. Thomas expressly explain this passage in this way. Theophylact says: "He does not say the 'participation,' but the 'communion,' because he wished to indicate something more excellent, viz., the closest possible union. What he really says is this: What is in the chalice flowed from the side of Christ; and when we receive it, we have communion with, or are united to Christ. Are you not then ashamed, O Corinthians, to have recourse to the cup of idols, and to leave this cup which sets us free from idols?"

S. Chrysostom most plainly dwells on this thought (in Hom. 24, Moral.), where, exhorting Christians to mutual charity through Holy Communion, he says: "If, then, dearly beloved, we understand these things, let us also strive to maintain unity among ourselves; for this dreadful and wonderful sacrifice leads us to this: it bids us approach one another with concord and perfect charity, and, like the eagles that Christians have been made in this life, let us fly to heaven itself, or rather above the heavens." And again a little further on he thus explains what the body of Christ in the Eucharist is like: "If no one would lightly lay hold of another man's clothing, how can we receive with insults the pure and immaculate body of the Lord, which is a partaker of the Divine Nature, through which we are and live, which burst open the gated of hell and opened heaven? This is the body which was pierced by nails, scourged, unconquered by death; this is the body at the sight of which the sun hid his rays; through which the veil of the Temple was rent, and the rocks and the whole earth quaked; this is the body which was suffused with blood, pierced by the spear, and which poured forth streams of blood and water to regenerate the wwole world." And a little further on he says that the body of Christ in the Eucharist is the same as was in the manger: "This body in the manger the Magi adored, and with great fear and trembling worshipped. But thou seest Him not in a manger, but on the altar. It is not a woman holding Him in her arms that you see, but a priest is before you, and the spirit shed abundantly upon the sacrament spread forth. Let us, therefore, be stirred up and fear, and show greater devotion than ever those barbarians did." And after some other remarks he asserts mist clearly that in the Eucharist we touch and feed on God Himself, and receive from Him all good thing, saying: "This table is the strength of our soul, the vigour of our mind, the bond of mutual trust, our foundation, hope, and salvation, our light and our life, If we depart fortified by this sacrifice, we shall with the greatest confidence climb the sacred hill which leads to heaven's gate. But why speak of the future? For even while we are here in this life, this mystery makes earth heaven: for the body of the King is set before our eyes, on earth, as it is in heaven. I show you, not angels or archangels, not heaven or the heaven of heavens, but the Lord of them all. Nor do you merely gaze on Him: you touch Him, you feed on Him: you receive not a child of man, even though of kingly birth, but the Only-Begotten Son of God. Why, then, do you not shudder at such Presence, and cast away the love of all worldly things?"

A new preacher of a new word of God has lately answered these words by saying that S. Chrysostom spoke rhetorically. But this evasion is as silly as futile; for S. Chrysostom is, I admit, an orator, but he is also a teacher of Christian truth. Hence in his commentary itself, he days that he is treating of the literal meaning of the Apostle. It is true that in the application of his sermon he does enlarge on that meaning, but not so as to exceed or to deny the truth, as, i.e., if he were to say that wood is stone, that a man is a brute, that bread is flesh; else he would not be an orator, but a lying impostor, and that in matters of faith. For an orator would be false and foolish who should say that the water of baptism was the very same blood of Christ that flowed from His side, when the Jews pierced His body with nails, and smote it with scourges; if he were to say that it was the God and Lord of all, he would no doubt mean that the water of baptism is a type of the blood of Christ, who applied it to us to wash away our sins. In the same way he is false and foolish who says that the bread and wine are the very blood, the very body of Christ, which was adored by the Magi in the manger, nailed to the Cross, scourged, and crucified by the Jews, nay, that it is the very Lord of all things, and the Only-Begotten Son of God, as S. Chrysostom says. I appeal to you, reader, to read these words of his candidly and impartially, or to say whether they are true of the manna, of the Paschal lamb, or of any such type. Would S. Chrysostom have spoken of them thus? Would Calvin, or Viretus, or Zwinglius, or any of their following, no matter how eloquent an orator he might be, speak of their supper in this way? If it is lawful t sublimate and invert the meanings of authors and the words of the Fathers in this way, it will be lawful to invert all faith, all history, all the opinions of these men, and to twist them to a totally different sense, all this will better appear in the following verses.

The bread which we break, is it not the communion of the body of Christ? The sense is, The communication to us, or the eating of the bread which we break, communicates to us also the very body of Christ, so that each one actually partakes of it in the Eucharist.

It may be said: The Eucharist is here called the bread, therefore it is not the flesh of Christ.

I reply that bread, by a Hebraism, stands for any food (2Ki_2:22). So Christ is called manna (S. Joh_6:31), and bread (Ibid. ci. 41). The reason is that bread is the common and necessary food of all. Moreover, S. Paul does not say "bread" simply, but "the bread which we break," i.e., the Eucharistic or transubstantiated bread, which is the body of Christ, and yet retains the species and power of bread. In this agree all the Fathers and orthodox doctors. Christ, on other occasions as well as in the Last Supper, is said to have broken and distributed the bread, according to the Hebrew custom by which the head of the house was wont to break the bread and divide the food among the guests sitting at table. For the Easterns did not have loaves shaped like ours, which need a knife to cut them up, but they used to make their bread into wide and thin cakes, as, amongst others, Stuckius has noticed (Convival. lib. ii. c. 3). Hence "to break bread" signifies in Scripture "to feast," and breaking bread signifies any feast, dinner, or meal. In the New Testament it is appropriated to the Eucharist; therefore "to break bread" is a sacramental and ecclesiastical term. Hence S. Paul calls here the Eucharist "the bread which we break," meaning the species of the body of Christ which we break and consume in the sacrament. See further on c. xi. 24.

Ver. 17.For we being many are one bread, and one body: for we are all partakers of that one bread. As one loaf is made out of many grains of wheat, so of many faithful is made one holy and living bread, the one mystical body of Christ, the Church. Not only generally and mystically, but properly and substantially, because all are really united to the body of Christ, and become one with it, in the Eucharist, just as food becomes one with him that eats it. Hence it may be rightly argued against Protestants that we all eat really the same body of Christ. They, however, say that in the Eucharist all Christians become one, because they eat the same sacramental bread, which is a type of the body of Christ. But who share in it one, merely because they sit at the same table and eat of the same bread? It would be a statement at once untrue and foolish. It is, however, true when applied t the body of Christ, because we all feed on what is numerically one, especially because this holy bread, as S. Augustine says, when eaten, is not changed into our substance, but rather changed us into its own, and unites us to itself and makes us like it, which ordinary bread does not do. Here Cyril of Alexandria (in Joan. lib. iv. c. 17) says: "As wax is incorporated into wax, and leaven permeated through bread, so do we become fused into the body of Christ." And Cyril of Jerusalem (Catachesis, 4) says: "In Holy Communion we become, not only bearers of Christ, but also sharers of the same body and the same blood as He." This is because we become one with Christ and Christ with us, because we are really blended with the flesh of Christ, and therefore with his Person, His 244 Godhead, and His omnipotence. Irenæus says the same (lib. iv. c. 34), and Hilary (de Trin. lib. viii.).

It is for this reason that the Eucharist is called Communion by the Fathers: it really unites us to the body of Christ, so that all become one in Him and with Him. "Communion," then, is the common union of the faithful, who, by feeding on the same true body of Christ in the Eucharist, are made one mystical body, the Church. So says Bede, following S. Augustine. Hence, too, the Council of Trent (sess. xii. c. 8) says: "This sacrament is the sign of unity, the bond of charity, the symbol of peace and concord," no doubt because, in a wonderful way, it signifies and perfects the unity of the body of Christ, i.e., of the faithful of the Church. For this reason, too, the Eucharist was formerly given to infants after their baptism, that they might be perfectly incorporated into Christ (vide S. John vi. 55). Again for the same reason the Eucharist was called by S. Dionysius, Synaxis, i.e., "congregation," because the faithful were in the habit of assembling in the church to receive the Eucharist. Tertullian even says (de Oratione, cap. ult.) that prayer should end when the body of the Lord has been received. The Apostle too, in the next chapter (

ver. 14, he bids the Corinthians fly from idolatry, i.e., the meats of

The chalice of benediction,[2] &c. Which the priests bless or consecrate, is it not the communion of the blood of Christ? And the bread which we break, (so called because of the outward appearance of bread) is it not the partaking or communion of the body of the Lord? See St. John Chrysostom here, hom. xxiv. p. 396. and p. 400. See also the Annotations, Matthew xxvi. 26. (Witham) --- Here the apostle puts them in mind of the partaking of the body and blood of Christ in the sacred mysteries, and becoming thereby one mystical body with Christ. From whence he infers, (ver. 21.) that they who are made partakers with Christ, by the eucharistic sacrifice, and sacrament, must not be made partakers with devils, by eating of the meats sacrificed to them. (Challoner)

Calix benedictionis cui, (or as it is in the Greek) quem benedicimus. See St. John Chrysostom, hom. xxiv. No Catholic now-a-days can declare his faith of the real presence in clearer terms than St. John Chrysostom hath in this, and other places: Greek: oti touto en to poterio on, ekeino esti, to apo tes pleuras reusan, &c. He calls the eucharist, Greek: thusian, a sacrifice.

We being many, are one bread. Or, as it may be rendered, agreeably both to the Latin and Greek, because the bread is one, all we, being many, are one body, who partake of that one bread. For it is by our communicating with Christ and with one another, in this blessed Sacrament, that we are formed into one mystical body; and made, as it were, one bread, compounded of many grains of corn, closely united together. (Challoner) --- From the sacrament of the real body of Christ in the eucharist, he passeth to the effect of this sacrament, which is to unite all those who partake of it, as members of the same mystical body of Christ, which is his Church: and from hence he presently draws this consequence, that such as are members of that body, of which Christ is the head, cannot have any communication with idolaters, or with those that offer sacrifices to idols and devils. (Witham)

15 I speak as to wise men; judge ye what I say. 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we being many are one bread, and one body: for we are all partakers of that one bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22 Do we provoke the Lord to jealousy? are we stronger than he?

In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed.

I. He prefaces his argument with an appeal to their own reason and judgment: " I speak to wise men, judge you what I say, v. 15 . You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense.

II. He lays down his argument from the Lord's supper: The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf ( v. 17 ), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite.

III. He confirms this from the Jewish worship and customs: Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar, that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to partake of the sacrifice itself, as made for them, and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him.

IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. It was having fellowship with devils, because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils." (2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils, v. 21 . To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table.

16. The cup of blessing-- answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper ( Mt 26:27 ; Lu 22:17 , 20 ).

we bless-- "we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare 1Co 10:18 , "They who eat ... are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ ( Ep 5:30 , 32 ), and of the benefits of His sacrifice on the cross (compare 1Co 10:18 ). In contrast to this is to have "fellowship with devils" ( 1Co 10:20 ). Alford explains, "The cup ... is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour ( Joh 6:53-57 ). It is not said, "The cup ... is the blood," or "the bread ... is the body," but "is the communion [joint-participation] of the blood ... body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were ( Le 17:11 , 12 ). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body ( 1Co 11:24 ). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.

17. one bread-- rather, "loaf." One loaf alone seems to have been used in each celebration.

and one body-- Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another).

we ... all-- Greek, "the whole of us."

CHAPTER 6

Ver. 25.And when they had found Him . . . across the sea, that is to say in the synagogue of Capharnaum, as is plain from

Ver. 27.Labour not, &c. Labour: Greek, ε̉ζγάςεσθε, i.e., strive with zeal and labour and sedulous care to get food, not that of the body which perisheth, but of the soul which perisheth not. Wherefore the Arabic translates, labour not on account of the food which perisheth, but on account of the food which endureth unto eternal life. As Euthymius says, "Labour with the whole mind, with all your care continually. He does not command to labour for the food of the soul only, but He admonished them to care for the food of the body by the way, but for that of the soul with their whole heart."

Christ rises and draws the multitude from that corporeal bread with which a little while before He had fed them in the desert, to the far better, and far more needful spiritual bread. As though He had said, "I have given you barley bread without any labour of yours, but work ye, and labour with all your might, that Ye may obtain spiritual bread, to nourish you, and bring you to everlasting life." In like manner, from the water of the well He led the Samaritan woman to spiritual water, that He might teach His faithful followers, and especially Priests and Religious, to do the same, so that in their colloquies they may lead the people from corporeal to spiritual things. Wherefore from this saying of Christ Cyril rightly says, "We must have no care for the flesh, but we must watch for things that are needful for eternity. For he who follows after bodily pleasures differs in no respect from the beasts, but he who cleaves to nature, and leads his life according to the spiritual law, and is wholly given up to those things which are given us by God, and prepare our way for the things above, such a one seems to me to know himself, nor to be ignorant that he is a reasonable being, made in the image of his Creator."

You will ask, what is that food enduring unto eternal life, which Christ bids us work for that we may gain it? The heretics called Massalians, or Euchites, i.e., Prayers, thought that it was prayer. As though Christ said, "Do not work with your hands, because work of the hands perisheth, but alway pray to God in your hearts because prayer is the food of the spirit, and remaineth for ever. These heretics said that we should not labour with our hands, but should pray always. See S. Chrysostom on this passage. But this is a heresy which S. Paul condemns (2Th_3:10), saying, "If any one will not work, neither let him eat."

I say then that this food which abideth is faith, charity, grace, good works, even all things which lead us to life everlasting, and especially the Eucharist, as we shall see in

verse 54. So Maldonatus, Bellarmine, and others. For gradually does Christ ascend from minor and common things to those which are greater and of the highest importance, such as the Eucharist. As S. Augustine saith, "To believe in Him is to eat the food which endureth unto life eternal. Why do you make ready your teeth and organs of digestion? Believe, and thou hast eaten."

Secondly, more appositely, properly and precisely, this spiritual food is the Eucharist, as Christ fully explains (Joh_5:4). For He first generally (in genere), in the way of a proposition, speaks of this food as heavenly, and enduring unto eternal life. By and by in

Ver. 44.No man can come to Me, &c. Observe, (1.) Christ might, as S. Chrysostom observes, have answered and said, "It is not wonderful that you, 0 ye Jews, neither understand nor believe the things which I say, namely, that I am the Bread of Life who came down from heaven: it is because ye are hard and carnal. But He prefers to answer more sweetly and divinely, thus, that no one could believe in Him unless it were given them of His Father; that so, those who believed might not contend against the others who did not believe; and that the unbelievers might acknowledge that they were in want of Divine light, as needful plainly to believe; and that they should ask for this by humble prayer to God in Christ and not murmur, or certainly they would be without the light of God which was offered to them.

The meaning therefore is, "Do not, 0 ye who believe in Me, murmur against the unbelieving, because they do not believe My doctrine, which is confirmed by so many miracles; for faith is the supernatural gift of God; neither can any one believe in Me except the Father draw him to believe. But those are not yet drawn of the Father. Do not therefore be indignant with them, but ask the Father to draw them as He has drawn you. For so will they equally with you believe in Me. You too, 0 ye unbelieving, do not murmur against Me, and My words, and those who do believe in Me. For the Father has drawn them to believe in Me. Rather, therefore, ask the Father that He may draw you also. For so will ye, equally with them, believe in Me, and will be of one mind with them in My faith, and doctrine, and Church. Say ye therefore with the Spouse, "Draw me after Thee," for those who are so drawn "will run in the odour of Thine ointment" (Song i. 3).

Observe, (2.) The word draw does not signify coercion, or necessity; nor is it opposed to free-will, as if it took it away from man, as the Lutherans and Calvinists suppose. Stones and wood are drawn in this way. But with men, it is a man's own pleasure, i.e., his liberty, not necessity, by which he is drawn. You show sugar to a child, you draw him towards you: you show a green branch to a sheep, you draw her towards you. Both are drawn by the enticement of food. In like manner the will of man is drawn, as iron by a magnet. Thus was S. Agnes drawn to Christ by the secret power of His love. "We are drawn," says Cyril, "by monition, doctrine, revelation, ineffably produced." Listen to S. Augustine in this passage (Tract. 26). "Do not think that thou art drawn unwillingly: the mind is drawn also by love." And by and by, "How do I believe of my own will, if I am drawn? I say, it is too small a thing to be drawn by the will, thou art drawn by pleasure also. What is it to be drawn by pleasure? 'Delight thyself in the Lord, and He will give thee thy heart's desire!' There is a certain delight of the heart, to which that Bread of heaven is sweet. Now if the poet might say 'his own pleasure draws everyone,' it is not necessity, but pleasure which draws. It is not obligation, but delight. With how much greater force ought we to say that man is drawn to Christ who delights in the truth, who delights in blessedness, in justice, who delights in life everlasting, which is altogether Christ." And shortly afterwards, "Show me a lover; he feels what I say. Show me one who desires, who is hungry, one who wanders in the wilderness, and is thirsty, who sighs for the fountains of the eternal country; show me such a one, he knows what I say. But if I speak to one whose heart is cold, he knows not what I say." The same writes (Serm. de Verb. Apost.), "He said not, He will lead, but He will draw. That violence is done not to the flesh, but to the heart. Wherefore then dost thou marvel? Believe, and thou comest; love, and thou art drawn. Do not suppose that violence is rough and troublesome: it is sweet and pleasant, the very sweetness draws thee. Is not a hungry sheep drawn to the green grass? And I think it is not impelled by the body, but drawn by desire. So also do thou come to Christ; do not contemplate a long journey. Where thou believest, thither thou comest. For to Him who is everywhere, we come by loving, not by journeying."

The drawing then of God signifies the force and efficacy of grace. This drawing is sweet and mild, not compelling the free-will, but alluring, soothing, leading it to believe. It also signifies man's weakness, and vicious desires, which are repugnant to Christian faith and holiness, so that a man needs not so much to be led as dragged by the vehement impulse of God's grace to Christian faith and virtue This is what Christ saith (Mat_11:12), "The kingdom of Heaven suffereth violence, and the violent seize it." For the drunkard ought to do violence to his gullet, the unclean to his lust, the avaricious to his avarice, the ambitious man to his ambition. Therefore the drawing of grace lifts to celestial things the will that is drawn down to the flesh. It allures the resisting, and strengthens the weak will. It makes cheerful the sorrowful, and animates the shrinking will to good. Wherefore the Latin Fathers with S. Augustine constantly use these words of Christ against the Pelagians to prove the necessity of grace. I do not say the same of the Greeks, as SS. Chrysostom and Cyril, and those who followed them, who wrote before Pelagius, and therefore speak sparingly concerning grace, that they may make much of man's free-will against the Manichees. Whence Theophylact from S. Chrysostom says upon this passage, "As the magnet attracts only iron, so God draws only those who are fit, those who by using their free-will aright render themselves worthy the grace of God." This is why S. Chrysostom upon this passage must be read with caution, when he says, that those who are drawn by God merit this by some foreseen good wish of free-will. For if you were to understand this of the first drawing of grace, and of simple free-will, it is Pelagianism. But if you understand it of a further drawing to greater faith and virtue, and concerning free-will already influenced and stirred up by previous grace, it is Catholic doctrine.

Observe, (3.) Some are drawn by God inchoately, or so far as God is concerned, and as far as is sufficient, that they may be converted. And yet these do not come to Christ, nor are they converted, because they are unwilling to follow God when He draws them. And without this drawing it is simply impossible to come to Christ, just as impossible as it is for a man to fly without wings. Concerning this drawing, says Maldonatus, if you ask why one man is drawn to Christ, another not, I answer, because the one was willing to follow Christ when He drew, the other was unwilling. Indeed some who were already believers in Christ taking offence at this eating of His Flesh drew back from Him, as John testifies,

Ver. 49, 50.Your fathers, &c, in the desert, "signifying," says S. Chrysostom, "that the manna did not long continue

Ver. 49, 50.Your fathers, &c, in the desert, "signifying," says S. Chrysostom, "that the manna did not long continue, nor come to the land of promise; for as soon as they reached it the manna ceased." But this Bread of Christ endureth for ever. Listen to the words of Josue (v. 12): "And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year." For as God fails us not in things needful, so He gives not an abounding of superfluities.

And died: i.e., manna fed your fathers after the way of other food, and neither did, nor was able to protect them from death; but My Bread will save from death.

That whosoever shall eat of it, by true faith and living charity, shall never die. That is, the manna had not the virtue of preserving life from corporeal death, much less the souls of your fathers from death, but this My Bread has the power of freeing from death not only the body, but the soul, and that for ever. For although it will not prevent the temporal death of the body, it will cause nevertheless the faithful man to rise up from that death, and to die no more for ever.

I am the living Bread (bread is used by a hebraism for food), quickening those who eat Me in Myself who am Life, and communicating My life to them. Whilst the manna was in itself inanimate and dead, and therefore could not bestow life upon those who ate it. Who came down from heaven (by reason of a Divine supposition, says Suarez); "Since they sought food from heaven," says Chrysostom, "therefore He frequently testifies that He came down from heaven."

Ver. 52.If any one shall eat, &c. For this Bread gives to the soul the life of grace, which endures even to the life of glory for all eternity. And It shall make the body to rise from death to live together with the soul gloriously for ever.

Calvin and the heretics contend that this Bread is not the Body of Christ in the Eucharist, but mystical food; for that we mystically eat the Body of Christ by faith when we believe in Him. Of Catholics the same opinion was held by Jansen on this passage, Cajetan, Gabriel, Ruardus Tapper, Nicolas Casanus and Hesselius, who are cited by Baronius (lib. 1, de Eucharist, c. 5). Against these authors Didacus Castillus has written a whole book, Nicholas Sanders another, and Toletus, Maldonatus and Bellarmine refute them at length.

I say then that Christ from this place onward speaks expressly of the Eucharist. This is so certain that Maldonatus says, to deny it is rash, and almost heretical (erroneum).

It is proved (1.) because Christ here most clearly asserts it, constantly bidding us eat His Flesh and drink His Blood, in such sort that the doctrine of the Eucharist could not be more clearly expressed. For this is what He reiterates over and over again, you hear nothing else but My Flesh is meat indeed, and My Blood is drink indeed. He that eateth My Flesh, and drinketh My Blood. Unless ye eat the Flesh of the Son of Man, and drink His Blood. Surely it is incredible that Christ should wish to obscure a thing in itself so clear, and by Him so often repeated; I mean that we must believe in Him, by so many words and metaphors about eating His Flesh and Blood, especially when He foresaw that many, even of His disciples, would for this cause depart from Him.

(2.) Because He distinguishes both kinds in the Eucharist. For His Flesh He calls the food which we may eat: but His Blood that which we may drink. Unless ye eat the Flesh of the Son of Man and drink His Blood, ye shall not have life in you (

ver. 54). Therefore He speaks concerning the Eucharist, in which we truly and properly eat the Flesh of Christ and drink His Blood. Now in that spiritual eating of Christ which takes place by faith, drink cannot be distinguished from food, nor blood from flesh. Nor indeed ought we especially and severally to believe in the Flesh, and then again in the Blood of Christ, but it suffices to believe generally and fully in the whole Humanity of Christ.

(3.) Because nowhere in Scripture are the efficacy and fruit of the Eucharist, as well as the universal obligation of receiving It, clearly expressed and inculcated except here. And this precept, since it is so important, and so binding upon all the faithful, ought clearly to be expressed.

(4.) If S. John does not here treat of the Eucharist, then he nowhere does so. But who could believe such a thing of Christ's Benjamin, who at the Last Supper, when Christ instituted the Eucharist, lay upon His breast, who, I say, could believe that he should have passed over, and involved in silence this most august monument and mystery of the love of Christ?

(5.) Because in a similar way (cap. 3), he narrates the institution of Baptism, and Christ's conversation about it with Nicodemus. So here he relates the mystery of the Eucharist, and Christ's disputation with the Jews concerning It. And these two Sacraments are necessary to the faithful, and are, as it were, the two bases and pillars of the Christian Church.

Lastly, this is the common opinion of the Fathers, both Greek and Latin, also of the commentators and Scholastic Doctors, viz. S. Cyril, Chrysostom, Theophylact, Euthymius, S. Thomas, Rupert, Lyra, Maldonatus, Toletus, on this passage, and others in various places, who are quoted at large by Toletus, Ribera, Maldonatus, Sanders and Castillus, commenting upon this chapter, and by Bellarmine (lib. 1, de Euch. c. 5).

In like manner the Council of Ephesus understand this passage (Epist. ad Nestor.), so do the Second Council of Nice (Act 6), the Council of Cabillon (II c. 46), and the Council of Sens (cap. 10), and the Council of Trent (Sess. 13, c. 2). Nor does S. Augustine dissent, as is plain to those who read him carefully, although many think the contrary. For from this very passage he, in common with several others of the ancients, maintained that the Eucharist ought to be given even to infants. And this was actually the practice in various places for 600 years, until the Church laid down the contrary, namely that the Eucharist is not necessary for infants, and that it is not expedient to give it to them through fear of irreverence.

Here observe, that S. Augustine, besides the literal and genuine explanation of this passage, which is concerning the Eucharist, adds another which is symbolical and mystical. And he understands by this bread and food the society of the members and the body of Christ which is the Church: that to eat the flesh of Christ is the same thing as to be incorporated into the Church, to be aggregated and associated to it, and so to be brought in to Christ, and to drink and participate in His Spirit.  S. Austin does this on account of the Donatists of his time in Africa, with whom he had a perpetual controversy. For they by schism rent the society and unity of the Church. It may be added the Eucharist is not only a symbol, but a cause of this union (societas) of the faithful in the Church. For as out of many grains of wheat ground together one loaf is made, and out of many clusters of grapes pressed together wine floweth, so of many faithful communicants is one society and Church. (2.) Because this union and society of the faithful is the end and fruit of the Eucharist, which without it profits not unto salvation. (3.) Because S. Augustine often just glances at and passes over the literal sense, as a thing easy and plain, and dwells upon the spiritual and mystical sense, as more obscure, subtle and sublime. Origen, SS. Gregory and Jerome, and other Fathers do the same. So S. Augustine is explained after his manner by his disciple S. Bernard (Serm. 3 in Ps. xc.) "What is it to eat His Flesh and drink His Blood but to participate in His sufferings, and to imitate His conversation in the flesh? Wherefore also that spotless Sacrament of the Altar sets this forth, when we receive the Lord's Body. As that form of bread appears to enter into us, so we know by that conversation which He had upon earth He enters into us to dwell in our hearts by faith."

You will say that S. Augustine asserts (lib. 3, de Doct. Christ. c. 16), that there is in these words of Christ a trope or figure, by which we are commanded to have communion in His sufferings. I answer, S. Augustine calls this a figure because the flesh of Christ is not here commanded to be cut, cooked and eaten (as is done with the flesh of bulls and sheep), as the Capharnaites imagined, and therefore were offended; but figuratively, i.e., sacramentally. For he thinks that it is here commanded that in the Eucharist, by means of the species of bread and wine, separated one from another, and as it were dead, we should represent the Passion and Death of Christ, which took place through the separation of the soul and blood of Christ from His body, and that we should both imitate this by mortification and shew it forth by holy living.

You will say secondly: Christ .(Joh_6:27,Joh_6:29, Joh_6:63) treats concerning the spiritual eating of Him by faith, therefore also He here proceeds to speak of the same, and not of sacramental and corporal eating, otherwise He would not speak consistently and logically (cohærenter). I answer (1.) by denying the consequence. For Christ wished by degrees to raise the ignorant Jews, and first to set before them easy things, and afterwards things more difficult and mysterious. Wherefore from the multiplication of the loaves with which He had fed the multitude He rises to the manna, and from that to the spiritual food of faith: ( Joh_6:27, Joh_6:29, Joh_6:35, Joh_6:36, Joh_6:40, Joh_6:47). Then in this verse and afterwards (He proceeds) to the real eating of Himself in the Eucharist, which is the end, the goal and aim of that miracle of the multiplication of the loaves. In a similar manner He led on the Samaritan woman from the drinking of material water to spiritual water. And Christ Himself sufficiently hints at, and indeed explains this leading onward, when (Joh_6:29, Joh_6:35) He said that bread was already possessed by those who believed, but here He says that His Eucharistic bread was not yet possessed, and that He was not then giving it, but that He would give it in the future. The bread, He says, which I will give is My flesh for the life of the world. But the reason of this change is that Christ (Joh_6:27, &c.) wished to forewarn and prepare His hearers for the most august mystery of the Eucharist. For in It faith and spiritual manducation are required in the highest degree, for without them the real and corporeal profits nothing, as S. Augustine says.

I reply (2.) by denying the antecedent. For Christ did not say that we were to eat Him by (per) faith, but He required faith as a means for obtaining from Him the heavenly bread and food, which is nothing else than His flesh and blood in the Eucharist, as I have observed in

verse 27, &c.

They object (3.) that Christ says (Joh_6:64), It is the Spirit which quickeneth, the flesh profiteth nothing. This I will explain in the proper place.

From what has been said it is clear that in the Eucharist the very flesh of Christ is truly and properly eaten, and His blood drank, and not bread, as the Calvinists suppose, which is only a type and figure of the flesh of Christ. For the figure of the Eucharist was rather the manna of the Jews, as being something celestial and sweet to the taste, than the common arid bread of Christians. And if the Eucharist is mere bread, and not the body of Christ, then Christ would have no ground for preferring the Eucharist to the manna, since the manna was sweeter and better than bread. And so the Capharnaites and His disciples understood Christ, namely, that He wished His Flesh to be truly and properly eaten, although they were ignorant of the manner of eating It sacramentally, under the species of bread and wine. And this they could not at this time have received, even though Christ had expounded it. And although they were so grievously offended, yet did not Christ correct them, when this their offence, and apostasy He could and should (debuisset) have done by a single word, saying that He was speaking figuratively (mysticè), namely, that to eat His Flesh was nothing else but to believe in Him as incarnate and suffering for the salvation of men. Since, therefore, it is certain that He did not do this, it is certain that He was speaking concerning the real and sacramental eating of His Flesh in the Eucharist. "Consider," says Theophylact, "that the bread which is eaten by us in the Mysteries is not merely a certain figure of the Lord's body, but is the very Flesh of the Lord. He said not, The Bread which I will give is a figure of My Flesh. For by the words secretly spoken (arcanis verbis) that bread is transformed through the mystic benediction and the accession of the Holy Spirit, into the Flesh of the Lord. And how is it that flesh does not appear to us, but bread? It is that we may not shrink from eating it. For if indeed It had appeared to be flesh, we should have been disaffected towards communion. But now through the Lord's condescension to an infirmity, the mystic Food appears to us such as that to which we are accustomed at other times."

Ver. 52.And the bread which I will give is My Flesh for the life of the world (Vulg.) The Greek has, But the bread which I will give is My Flesh, which I will give for the life of the world. And so read the Syriac, S. Cyril, Theophylact and Theodoret. The Arabic reads Body instead of Flesh. The meaning is, "The bread, i.e., the food of the Eucharist, which I will give at the Last Supper, is My Flesh which I will give, i.e., will offer to God upon the cross, a price and a ransom, to redeem the world from death, so that I may indeed raise the world dead in sin to the life of grace and glory." Or better, "The bread of the Eucharist, which I will give in the way of food for the life of the world, will be My Flesh which I will deliver to the death of the cross for the life of the world, but in such manner that upon the cross I will give It to restore to the world its lost life, but in the Eucharist I will give It for food, that the world being raised by My death to the life of grace, may be nourished, may grow, and be perfected by It." He means, "I will give My true Flesh upon the cross, as it were corn in a mill, to be broken and ground, that from It might be produced the bread of the Eucharist, fruit-bearing and life-giving, feeding the faithful for the life of grace, and leading them to the life of glory."  S. Ignatius, when he was condemned to the lions, had regard to this when he heard them roaring, and said, "I am the corn of Christ; by the teeth of the beasts I shall be ground, that I may be found the pure bread of Christ."

From the expression, I will give, in the future tense, all the ancients, and the moderns generally, understand this passage of the Eucharist, and some add that Christ not only on the cross, but in the Eucharist also gives, i.e., offers His flesh to God for the life of the world. For Christ not only offers Himself to God upon the cross, as it were a bloody victim for the life of the world, but also daily offers Himself for the same in the Eucharist, as it were an unbloody victim. For the Eucharist, or the Mass, is the perpetual, but unbloody sacrifice. As Euthymius says, "He said not, the bread which I give, but, which I will give; for He was about to give It in the Last Supper, when He gave thanks, and brake the bread which He had taken, and gave it to His disciples, and said, Take ye, and eat, This is My body." After an interval, "I will give unto death. For He presignifies His crucifixion and voluntary passion." Hear also Theophylact, "Although also He is said to be delivered up by the Father, yet He is also said to have given up Himself. And the one indeed was said that we might learn His accordance with the Father, the other that we might not be ignorant of the free volition of the Son."

Ver. 53.The Jews therefore . . . strove, Greek, ε̉μαχόντο, i.e., fought, contended in words, quarrelled among themselves, some accusing Christ, others defending Him.

How: when the question enters in, how a thing is done, unbelief enters in at the same time, says S. Chrysostom. "For when it behoved them," says Cyril, "who by a miracle had perceived the Divine virtue of the Saviour, and the power of His miracles, readily to receive His words, and if any seemed too hard to seek for their solution, they did altogether the opposite. How can this man, &c. S. Chrysostom says, "if thou inquirest this, why didst thou not say the same in the miracle of the loaves, as to how He so greatly increased them? For from that it ought to have caused this more easily to be believed. The expression how, therefore, is a Judaic word, and the question of unbelievers." Let the heretics hear this, who say, "How can so great a Christ be whole in so small a host?" Rather let them say, "How can an angel be wholly in a point?" "How is God everywhere?" "How is the soul whole in the whole body, and whole in all its parts?" And if they can neither understand, nor express these things, how can they understand the mystery of the Eucharist? Let them believe Almighty God giving assurance of the fact, although they do not understand the mode. God can do more than man can understand," says S. Augustine. "It behoves us therefore," says Theophylact, "when we hear, Unless ye eat the Flesh of the Son, ye shall not have life, to maintain undoubting faith in the reception of the Divine Mysteries, and not to ask, By what means?" In like manner Cyril, "But let us depart far away from the sins of others, having firm faith in the Mysteries. In such sublime things let us never either think, or say, 'how?' For this is a Judaic word, and a cause of extreme punishment." Therefore he wisely concludes, "When God works, let us not ask 'how?' but let us ascribe to Him alone both the way and the knowledge of His own work."

Ver. 54.Jesus therefore said, &c. Hear S. Chrysostom, "They indeed judged this to be impossible, but He showed it to be altogether possible; and not only so, but necessary." "The manner indeed in which it was possible," says Cyril, "He did not unfold, but exhorted them to ask in faith: but they before they believed asked querulously." Similarly Augustine, "How indeed It is given, and the manner of eating that Bread ye know not, but unless ye shall eat, &c."

Unless ye shall eat: this is Christ's precept concerning taking the Eucharist. Therefore from the very form of the words it is clear that it pertains only to adults: although indeed some of the ancients have extended it to little ones and infants, to whom they actually gave the Eucharist. This appears from S. Augustine (Epist. 23 ad Bonifac.) and S. Cyprian (Tract. de Laps). Indeed at Constantinople and elsewhere it was the custom to give the remains of the Eucharist to pure and innocent boys whom they called out of school into the church for the purpose. This appears from the case of the Jewish boy which I will speak of presently. But the Church subsequently defined that young children not yet come to the use of reason, are not the subject of the precept, and but little capable of fulfilling it reverently. Wherefore the Council of Trent says (Sess. 21, Can. 4), "If any one shall say that the communion of the Eucharist is necessary for young children before they come to years of discretion, anathema sit." It is otherwise concerning the precept of baptism: Unless any one be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. For there it is plain from the form of words that Baptism is not only commanded, but also that it is ordained as a necessity for salvation, and therefore that infants cannot be saved without baptism as a means, although they are not bound by the precept of it, indeed cannot be bound. Others have extended this command of eating the Eucharist to little children in a non-literal but figurative sense, namely, that the little ones ought to eat the flesh of Christ, i.e., ought to be partakers of the mystical body of Christ which is the Church, that is, they ought to be baptized, that by the faith, hope and charity infused into them at their baptism, they may be incorporated with Christ and the Church. So think and explain S. Cyprian (lib. 3, ad Quirin. c. 53.), Pope Innocent 1. (Epist. 93, ad Patres Concil. Milev.), &c. But this meaning is far fetched and symbolical, not literal and natural.

You will say, infants ought to be united to Christ and the Church: and this union is the effect and fruit of the Eucharist, as the Council of Florence teaches: therefore they ought to receive It, that they may obtain this union. I reply, that infants are united and incorporated into Christ and the Church by baptism, but that the perfecting of the union takes place in the Eucharist, and is Its proper and peculiar effect. But this perfection is not required of infants, nor is it necessary for their salvation. So Suarez.

And drink His Blood. From hence the Hussites, Luther, Calvin and others contend that the Eucharistic chalice ought to be given to the laity also, that they may communicate in both kinds. But the practice and definition of the Church is otherwise, and this is the best interpreter of Holy Scripture.

I reply therefore (1.) that as regards the thing (rem) contained in the Sacrament, the laity do also drink the Blood of Christ when they receive His Body under the species of bread. Because under that species (sub ea) by virtue of consecration, there is there (ponitur) the Body of Christ, but by concomitance there is under the same the Blood of Christ, for the Body of Christ is not bloodless, nor can the Blood of Christ be separated from His glorified Body. As therefore he who takes the Eucharist under the species of wine by virtue of the words of consecration, takes directly and primarily the Blood of Christ, and yet by concomitance takes the Body of Christ, because the Blood of Christ cannot be without His Flesh; so in turn, he who takes the Flesh of Christ, under the species of bread, takes directly the Flesh of Christ, but by concomitance takes also his Blood. For in spiritual and sacramental and divine things food and drink are the same: consequently to eat and to drink means the same thing. Wherefore he who receives in one kind only receives as much profit and grace as he who takes in both kinds. Indeed as in material things, the same milk is both food and drink, the same bread dipped in wine both feeds and affords drink. It is at once eaten and drunk. It satisfies at once hunger and thirst. Still, as regards the sacramental species, he is properly said to eat the Flesh of Christ who eats It under the species of bread, and he is said to drink His Blood who drinks It under the species of wine.

You will say, then the laity ought to do both, for Christ Jesus commands it. I reply that the expression, and drink, both here and elsewhere is frequently put by a hebraism for or drink. For it suffices to receive one species, because under either is contained whole and perfect Christ. Thus it is said (Exo_21:13), "Whoso striketh father and (i.e., or) mother, let him die the death." For he who strikes either one or the other is guilty of death. The conjunction and here, although it disjoins the members of the subject, viz. father and mother, nevertheless conjoins them in the predicate, that is to say, the penalty of death. Thus also, "silver and (i.e., or) gold have I none" (Act_3:6). Similar constructions are found in Exo_22:10;  Eze_44:22, and elsewhere. So here too it may be taken thus, from what Christ says (Joh_6:51, Joh_6:58), concerning bread alone. And thus Paul explains Christ's saying, "Whosoever shall eat this bread or drink the cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord" (1Co_11:27). See the Council of Trent (Sess. 21, Can. 1), Bellarmine, Suarez, Maldonatus and others.

We may add that also by a hebraism, the word unless ought to be repeated, thus, Unless ye eat, &c., and unless ye drink, &c. That means, If ye neither eat nor drink, &c. This clearly appears from the Greek, which for unless has ε̉ὰν μὴ, i.e., if ye do not eat, and if ye do not drink, that is, if ye do neither the one nor the other. The reason à priori is because Christ is here answering the Jews striving among themselves, and saying concerning the Flesh alone of Christ, How can this man give us His Flesh to eat? To whom He replies, Amen, Amen, i.e., most truly and certainly, except ye shall eat the Flesh of the Son of man, &c. But He adds, and drink His Blood, that He may strengthen the expression, unless ye shall eat His Flesh. For that is not true and living flesh which has no blood. He would also show His liberality, charity, and the greatness of the benefit, by which He affords to the faithful in the Eucharist, the complete sustenance which consists of food and drink. These words have respect therefore rather to the blessing than to the precept.

Lastly, there is a canon for the interpretation of Holy Scripture delivered by S. Augustine (de Doct. Christ. lib. 3, c. 17). There are many precepts in Scripture which are given to the whole Church, which yet are to be fulfilled by some, not by all. Such is, "Increase and multiply" (Gen. i.) This bids some to take wives, and propagate the human race, but not that all and each should do so. So here, Unless ye shall eat, &c., i.e., unless there are some, viz. priests, who take the Sacrament of the Eucharist under both species, ye shall not have life in you. For if there be none such, then there will be none to consecrate the Eucharist, none to administer it, and so the whole fruit of the most Blessed Sacrament would be lost, as Bellarmine observes. For it is the office of priests to consecrate and receive in both kinds, that there may be not only a perfect Sacrament, but also that they may offer the sacrifice. This requires both kinds, both to signify perfect nourishment (for the sacrifice is, as it were, the food of God): and this nourishment consists of food and drink: as also that there may be a perfect representation of the passion and death of Christ. In them the Blood was separated from the Body of Christ, as by the force of the words of consecration, the Body is consecrated separately under the species of bread, and the Blood under the species of wine. Formerly indeed the laity at times, not always, communicated in both kinds in the primitive Church. This is plain from S. Paul (1 Cor. xi. 28), and S. Dionysius (Celest. Hierarch. cap. 3, part 3), and S. Cyprian (Serm. de Laps). But as the number of believers increased, the Church rightly abrogated this custom, because of the peril of irreverence, and various abuses which had been often experienced.

Ye shall not have, &c. That it is possible to have spiritual life, by which the believing soul lives in the faith and love of God without the Eucharist is plain from the case of the newly baptised. Here however it is said that there cannot be life without It, because life cannot be long retained, nourished and fed without this food, especially since the precept of communicating, both by the natural and Divine law, as well as human law (for the Church has ordained that every one shall communicate once a year, at Easter), urges and obliges us to take It. Whence Ruperti says, A man is not considered to have not eaten, unless he be unwilling to eat, or has been careless and neglectful. And we commonly say that a man cannot live without food, meaning for long. Hence S, Basil says (lib. 1, de. Bapt), "He who has been regenerated by Baptism, ought afterwards to be nourished by the participation of the Divine Mysteries." Similarly Dionysius Carthusianus, "As the body cannot be sustained without corporeal food, nor continue in natural life, so without this life-giving food the soul cannot persist in the spiritual life of grace." So too Lyra, "As in bodily life food is necessary to preserve life, so is this Sacrament necessary to the spiritual life, because it is preservative of the spiritual life: for as Baptism is a certain spiritual generation, so is the Eucharist spiritual nutriment."

From what has been said it is clear that the fruit and effect of the Eucharist may be gathered from the analogy of the benefits of bread and food. What bread and food do for the body the Eucharist does for the soul, and occasionally even for the body, in that it nourishes and quickens the body, yea, sometimes heals diseases, and drives away peril of death. Wherefore formerly some persons when going on board ship were wont to carry the Eucharist with them, that they might take It in case of danger; yea, to ward off peril. Thus, Gregory, the father of S. Gregory Nazianzen, being worn out by a protracted burning fever, and being nigh unto death was delivered from it, and restored to life and health by means of the Eucharist, received on Easter Day. Nazianzen relates this in his discourse on the death of his father. The same saint relates that his mother was restored to health from a severe and dangerous sickness through receiving spiritual nourishment from bread which he himself had consecrated for the holy sacrifice. He also testifies in a sermon on the death of his sister Gorgonia that she was healed of paralysis of all her limbs, and excruciating pains, by partaking of the Eucharist. S. Ambrose in a discourse on the death of his brother Satyrus, relates that he being shipwrecked escaped certain peril of death and swam to shore, in consequence of the Eucharist being appended to his neck. S. Gregory relates a similar escape by means of the Eucharist of Maximianus, Bishop of Syracuse (lib. 3, Dial c. 36). In the time of the Emperor Justinian at Constantinople, the son of a certain Jew received after the custom of that age, together with several Christian children, the remains of the Eucharist. For this he was thrown by his father, a glass-blower, into a burning furnace of glass. There by the virtue of the Eucharist he was preserved alive and unhurt. This happened A.D. 552. (See Evargrias, lib. 4, c. 24, Gregory of Tours, lib. 1, Mirac. c. 10.) Finally listen to Cyril summing up the fruits and effects of the Eucharist: "It drives away not only death, but all diseases. For it calms down, while Christ abides in us, the raging law of our members: It strengthens godliness: It extinguishes the perturbations of the mind: nor does It make question of our sins: but It heals the sick, It restores the bruised, and like the good Shepherd, who laid down His life for the sheep, It raises us from every fall."

Ver. 55.He that cometh &c. Eateth, i.e., says Ruperti, worthily, with due preparation and purification, with a previous act of contrition and sacramental confession, if a man have any mortal sin upon his conscience. For if, after examination, a man be not conscious of any mortal sin, even though he may really be in some mortal sin unknown to himself, the communion of the Eucharist will blot out that sin, and restore the communicant to the grace and love of God. This is the teaching of Suarez, and Theologians, passim. Moreover, the sixth General Council (Act 8) understands this verse of the Eucharist, and asserts that in it the Flesh of Christ is called life-giving, because It is the proper Flesh of the Word, and hypostatically united to the Word.

Hath eternal life: because by the Eucharist he receives grace to preserve him, and bring him unto life eternal. As Dion Carthusianus says, "He hath eternal life, because he hath Me: and he hath the life of grace which is continued by this Sacrament, until he arrive at the life of everlasting glory."  S. Cyril gives the reason"Because the Flesh of Christ is the Flesh of God, which is united to the Word of God, who is, by His nature, Life, and thus is made life-giving. The Eucharist therefore quickens the soul, because It preserves, feeds, augments grace. Also It blots out venial sins, and even mortal sins, if a man has forgotten them. And It will raise up the body from death. Wherefore it follows, And I will raise him up. Moreover, S. Bernard thus explains these words of Christ tropologically (Tract. de Diligend Deo). He that eateth, &c., "That is, he who recalls to mind My death, and after My example mortifies his members which are upon the earth, hath eternal life."

And I will raise him up at the last day, in which the passion of Christ and the Sacraments, especially the Eucharist, will gain their ultimate and perfect fruit and reward in the saints. I, who am really contained and eaten in the Eucharist, will raise up him that eateth Me, that as I give its own glory to the soul, so I may bestow upon the body its glory. For the glorified soul requires a glorious body that the whole man may be beatified. Hearken to S. Cyril, "I, He said, that is, My Body which shall be eaten, will raise him up. For Christ is no other than His Flesh. I do not say so because It is not different by nature, but because since the Incarnation He can by no means be divided into two Sons. I, therefore, He says, who am made man, will raise up those who eat Me by means of My Flesh at the last day. Assuredly it is altogether impossible that death and destruction should not be overcome by Him who by nature is Life."

I will raise up, to immortal glory. "Lest they should suppose," says S. Augustine, "that by that food and drink life eternal was promised in such a manner, that those who receive it should not die in the body, He condescended to meet such a thought by immediately adding, and I will raise him up at the last day, that meanwhile he should live according to the spirit, in the rest which the spirits of the saints enjoy: and as concerns the body, not even his flesh should be defrauded of life eternal, but should possess it at the resurrection of the dead at the last day."

Wherefore the Council of Nice calls the Eucharist "the symbol of the resurrection." And S. Ignatius (Epist. ad Ephes.) calls It the "medicine of immortality." S. Cyril in this verse calls It "food nourishing for immortality and eternal life." Hence S. Chrysostom (lib. 6, de Sacerdot.) asserts that the souls of those who receive this Sacrament at the end of life are by reason of having received It carried direct by the angels into heaven; and that their bodies, the angels like attendants surrounding them, are guarded for eternal life. Nyssen indeed adds (Orat. Catechet. c. 37), "that our bodies cannot win immortality, unless they have been united to this immortal Body of Christ." S. Cyprian has a similar remark (Serm. de Cæna Dom.), also Tertullian (de Resurrer. Carn.) Yea, S. Irenæus (lib. 4, c. 34), from the truth that we communicate of the Flesh and Blood of an immortal Christ proves the resurrection, that is to say, that we shall rise to life immortal. Understand all these sayings, not that by the Eucharist there is confined in the body any physical quality, as a cause of its resurrection, nor any supernatural gift, which in the way of grace and glory is not due to the holy soul, but because the resurrection due to grace is given also to the saints by another title, which peculiarly and specially belongs to the Eucharist, that is to say, on account of that special union with the glorified Body which takes place in the Eucharist because of the institution and promise of Christ. So Suarez. Let me add that the Eucharist preserves, nourishes, and augments grace, which is the seed of glory. The Eucharist therefore is the instrumental cause of the resurrection (a moral, that is, not a physical cause), because of which Christ will cause us to rise again. Wherefore He saith not, "the Eucharist shall raise him again," but, "I will raise him again."

Ver. 56.For My Flesh, &c., truly, i.e., not parabolically nor figuratively, as Euthymius says from S. Chrysostom, but really and properly, according to the plain meaning of the words. Hence S. Chrysostom (Hom. 61. ad. Pop.) teaches that we in the Eucharist are united and commingled with the Flesh of Christ, not only by love and consent of will, but also really and substantially. "Wherefore," saith he, "He hath commingled Himself with us, and united His Body to ours, that we should be made one whole, even as a body is connected with its head. This is the desire of ardent lovers. It is this which Job hinted at, saying to his servants, to whom he was beyond measure desirable, because they showed their desire, saying, 'Who will give us to be filled with his flesh?'" (Job xxxi.) "Not only does Christ afford Himself to be seen by those who desire Him, but even to be handled and eaten, to have our teeth fastened in His Flesh, and to fulfil every desire. As lions therefore breathe out fire, so let us depart from that Table, made terrible to the devil, and contemplating our Head in our minds, and the charity which He has manifested towards us."

Ver. 57.He that eateth, &c. Observe (1.) S. John delights in the word abide. By it he sometimes signifies delay, and duration of time (as i. 33), upon whom thou shalt see the Spirit descending and abiding. Sometimes, however, by the expression abides he expresses, moreover, indwelling and intimate union, as here and in his 1st Epistle (iii. 9), "His seed," i.e., of the grace of God, "abides in him." And iv. 16, "He that abideth in love abideth in God, and God in him."

Observe (2.) the abiding and union of the soul with Christ in the Eucharist not only takes place by the Eucharist Itself, but by the Eucharist in such manner that Christ being therein hidden, really and corporeally enters into our body, and so Christ with us, and we with the flesh of Christ, and by consequence with His Person, Divinity and omnipotence are really united and commingled, even as food is really united and commingled with our flesh. So S. Chrysostom observes, "He saith, abideth in Me, that He may show we are commingled with Himself." And Euthymius, "He abideth in Me; he is united to Me by the reception and communication of My Flesh and My Blood, and is made one body with Me." Theophylact, "In this place we are taught the Sacrament of communion. For he who eats and drinks the Flesh and Blood of the Lord, abides in the Lord Himself, and the Lord in Him. For there is a new sort of commingling, and one beyond understanding, that God is in us, and we in God."  S. Cyril in this verse brings forward the apt similitude of wax. "It is as if when any one should pour wax into liquefied wax; it must be that the one should commingle with the other throughout. So if any one receive the Flesh and Blood of the Lord, he is so conjoined with Him, that Christ is found in him, and he in Christ." And shortly afterwards, "As a little leaven, as Paul says, leaveneth the whole lump, so a little benediction draws the whole man into Himself (Christ), and fills him with His grace: and thus Christ abides in us, and we in Him. For truly the whole leaven passes into the whole lump. And this is the meaning of the passage." The same Cyril also declares (lib. 10, c. 13) that Christ is in us, "not only through the indwelling, which is meant by love, but also by a participation of nature."

S. Hilary teaches the same (lib. 8, de Trin.), and S. Irenæus (lib. 4, c. 34). Hence S. Cyril of Jerusalem (Cat. 4. Mystag.) declares, that in Holy Communion we become Christ-bearers, yea concorporate and united by consanguinity with Christ. Moreover Christ really abides with us so long as the sacramental species of bread and wine remain in us. But when they are digested and consumed by the stomach, Christ ceases indeed to live in us as Man substantially; but still through that previous union which He has contracted with us, the spiritual life of our souls is by His grace fed, strengthened and preserved for eternity. For (His Flesh) is grafted into our body as it were a seed of immortality. Which seed, as I have said, is not physical, but moral, like the merit of good works. For as a good work leaves after it merit, as it were a seed of glory, as it were a sort of title to eternal life, so does the communion of the Holy Eucharist leave a similar new title (jus), one peculiar to Itself, after It, unto the same life, as it were a seed of glory in us. For Christ grants this title to communicants through contact with, and partaking of His life-giving Body. For it is fitting and becoming that Christ should impart His own glorious life to those to whom He imparts Himself. "For it surely behoved," says Cyril, "that not only the soul should rise to the blessed life by the Holy Ghost, but also that this worthless and earthly body should, by the taste of that which is akin to it, by contact and by food, be brought back to immortality." The Flesh of Christ, therefore, in the Eucharist is the moral instrument of the Resurrection. Would you learn the physical cause of the same? It is this. The Deity of Christ in the Eucharist is the physical cause of the resurrection. To understand this from the foundation, observe that Christ as God, by the grace given and infused into a man by the reception of the Eucharist, even after the Eucharistic species have been consumed in the stomach, really dwells in the man, not only as in His temple by charity, but also as food in his stomach by way of nutriment. For as digested food nourishes and feeds the stomach, and through it all the limbs and members to which the stomach transmits the food, so in like manner the Divinity of Christ with His Flesh taken in the Eucharist, as it were the Food of soul and body, because it cannot be digested and consumed by man, abides continually in, as it were, the stomach of the soul, and nourishes and feeds it, and by it all the faculties and powers of the soul. And this is what Christ here saith, He that eateth My Flesh abideth in Me, and I in him. For the Deity of Christ as it were food abides always in the soul, feeding it; and the soul in her turn abides in the Deity of Christ, as an immortal and life-giving Food. For she abides as it were in Life itself, which feeds us continually with the influx of habitual grace, and at stated periods by the infusion of fresh actual grace, as by fresh holy illuminations, fresh inspirations, new pious affections and impulses sent into the soul, that we may become the same that Christ is, says S. Gregory Nyssen. And thus we are made spiritual, holy and divine, and that daily more and more, and have always in the stomach both of our body and our soul the very Divinity of Christ, as it were the tree of life, so that It in Its own time, in the day of judgment and the general resurrection, will communicate to us Its own immortal, blessed and Divine life. Thus sometimes medicine, a long time after it has been taken and digested, through the virtue which it leaves after it, works and heals, even though it at first makes those who take it more sick, because it attacks the depraved humours (of the body), and fights with them until it purges and expels them; and when they are expelled, it restores the body to its pristine purity and health.

The following is the order of things in the communion of the Eucharist. (1.) Through the receiving of the Eucharist, the Flesh and Blood of Christ, yea whole Christ, i.e., His Humanity and Divinity, as it were food, enters into us, and abides in us. (2.) The species of the Eucharist being digested by the stomach, and converted into our flesh (for the matter of the bread and wine which had been annihilated in consecration, comes back by the power of God), the Flesh and Humanity of Christ cease to be in us: but the Divinity of Christ, as it were immortal Food, remains in us. And This (3.) communicates Its own eternal life to the soul, nourishes and augments it by continually feeding in the way of which I have spoken. (4.) The Same will raise our bodies from death at the resurrection, and unite them to our souls, and so bestow the life of eternal glory upon the whole man, inasmuch as we have the Eucharist, at least as regards the Divinity of Christ which it contains, as it were the food and medicine of immortality always in our body and our soul. And by means of It Christ abides in us, as He Himself here asserts, inasmuch as He is very God. But God will be the physical cause of our resurrection as the Flesh of Christ will be the moral cause of the same. And although our flesh must first die, even as the Flesh of Christ died, yet this food of the Eucharist, that is, Christ as God always abiding in a man, will raise him up from death unto life eternal. This is what Christ saith, And I will raise him up at the last day. I am the living Bread who came down from heaven. If any man shall eat this Bread he shall live for ever. For Christ as God, not as man, came down from heaven. He that eateth, &c.because as food It always sustains and nourishes him into eternal life. Nor indeed can these words be otherwise explained. As therefore food, after it has been digested, leaves its power to nourish in the chile which remains, so the species of the Eucharist after they have been digested, leave in a manner their power of nourishing unto eternal life in the Divinity of Christ which with grace remains, For His Humanity by His own ordinances has been tied to the species of bread and wine, that so long as they remain, It also should remain, and when they are consumed that It should cease to be present, as S. Thomas and the rest of the Theologians teach. In like manner after a good work there remains in us not only habitual grace, but also the Divinity Itself, and the Whole Most Holy Trinity, which makes us to be partakers of the Divine nature, and sons of God.

Here observe by the way a threefold distinction between the Eucharist and common food. (1.) The first is that common food does not remain in us, but is converted into chile, and then into blood, and then into the flesh and substance of our several members. But in the Eucharist the Flesh of Christ is not converted into the substance of him who eateth, but remains uncorrupt and unchanged in Itself, forasmuch as It is immortal and glorious. This is what Christ said to a certain Saint, "Thou shalt not change Me into thyself, but thou shalt be changed into Me."

(2.) The second is, that common food is of itself without life, but is animated, and receives life from him that eateth it. But the Flesh of Christ in the Eucharist is both living and life-giving, giving life to him that eateth It.

(3.) Bread and food leave behind no part of themselves, because they are wholly converted into chile, and transfuse into it their power of nourishing. But the Flesh of Christ in the Eucharist, after the species being consumed, the bread has vanished, leaves after It, Its own hypostasis, that is to say, the Person of the Word, and His Divinity, on account of which Christ is here said to remain in him that eateth, and to raise him up, and he that eateth to remain in Christ. So Cyril and the Fathers cited above. Also S. Ambrose (lib. 6, de Sacrament, c. 1), whom hear. "How then did the Bread, even the Living Bread come down from heaven? Because the same our Lord Jesus Christ is a partaker both of Deity and of a body; and thou who receivest His Flesh, art partaker through that Food of His Divine Substance." So too, S. Hilary (lib. 8, de Trin.) "He Himself is in us through His Flesh, whilst we are with Him in This which is in God."

Ver. 58.As the living Father, &c. . . . hath sent Me, in the Flesh into the world, through the Incarnation, for the salvation of men. The living Father, who is Himself Divine Life, uncreated Substance, and therefore in begetting Me hath communicated to Me the same Substance, that I might communicate the same to the Humanity, which He sent Me to assume, that I might communicate similar spiritual, holy, blessed and eternal life to the faithful who eat of Me.

And I live because of (propter) the Father, i.e., through the Father, of the Father. For the Father in begetting Me communicates to Me His own Divinity, which is the essence of life. For God hath begotten God, the Living One hath begotten the Living One. "The Son therefore," saith Cyril, "is as Light of Light, and as Life of Life. And as the Father gives light through the Son to the things which need light, and through Him does wisely, so through the Son as through His life which proceeds from Him, He quickens those things which have need of life." And again, "I live by (propter) the Father: for since My Father is Life by nature, and because I am by nature His Son, I naturally possess this property of His nature, that is life."

Here Christ gives the reason by which He is living and quickening Bread in the Eucharist, who will raise us from death at the judgment-day. And He opens out the very origin and fountain of life and resurrection. For God the Father is that Fount of life, according to the words, "With Thee is the Fountain of life" (Psa_35:10). And He communicates together with His Essence this life to His Son, whereby it comes to pass that the Son Himself is a Fountain of Life. Wherefore as the Father always abides in the Son, always imparts this source of life to the Son, so also the Son, being sent by the Father in the flesh, and abiding in it, continually infuses this Divine life into the flesh and the Humanity which He has assumed, and continually abiding in us, inspires the like life into us who receive His Flesh in the Eucharist. He therefore shall live by Me, that as the Father communicates His own life to the Son, so Christ communicates His life to the Christian who rightly receives Him. Wherefore S. Dionysius the Areopagite (de Eccles. Hierarch. c. 1) teaches that the Priest passes into fellowship with the Godhead, and (c. 2) that communion deifies, and (c. 3) that those who worthily communicate are by the similitude of a pure and divine life grafted into Christ. Moreover, the Eucharist does the same thing for the pure and the penitent. Whence S. Augustine (Serm. 1, de Temp.) says, "Let him change his life, who wishes to receive Life. For if he change not his life, he will receive Life unto condemnation, and will rather be destroyed than healed by It: rather slain than quickened." For the impure and the impenitent receive not life, but death of body and soul, both now and eternally, from the Eucharist. Thus S. Cyprian (Serm. 5, de Laps.), speaking of a woman who communicated unworthily, says, "She received not bread, but a sword, and as it were taking some deadly poison she was shaken, trembled, and fell. She who had deceived man, felt the vengeance of God." He relates several cases of a similar kind. Durandus also (Ration. Divin. 0ff. lib. 6, c. 10) relates that the pestilence which ravaged Rome, from the time of Pope Pelagius until Gregory the Great, and caused many thousand deaths, was sent by God in punishment of those, who, after the Lenten fast and the Easter communion, returned to their former wickedness. For they were to be visited with death who profaned the Eucharist, which is true life.

The meaning then is, "As the Father, who liveth by Himself, and is the Essence itself of life, hath sent Me into this world, and I have life from Him who begat Me, life, I say, both human, from a human soul, and of greater importance, Divine life, through partaking of the Godhead, with which My humanity is hypostatically united, and will be united for ever, so in like manner he who eateth the living Me, also from Me, ever abiding in Him as regards My Godhead, shall receive a perpetual life of grace and glory; and as regards his body, I will in due time raise it up into a blessed and eternal life." Christ here signifies that the life which is originally in the Father is communicated to us through the Son and the Eucharist, as by an organic means. So Leontius, Jansen, and others. But above the rest, S. Cyril, whom hear, "As I am made man by the will of the Father, who came forth from essential life, and as being man I live, and have filled My body with Life, no otherwise shall he who eateth My flesh live by Me. For I assumed mortal flesh; but because I exist as life essentially, dwelling in the flesh, I have made it wholly like unto My own life. For I indeed am not conquered by the death of the flesh, but as God I have overcome all death and destruction." And shortly afterwards, "As the Father hath sent Me, so that I am become man, yet I live by the Father, that is, I perfectly preserve the Father's nature: so he who shall receive Me by eating My flesh shall surely live, being made wholly like unto Me, who am able to give him life, because I am of the living Father." He adds a simile taken from red-hot iron. For as the fire communicates its heat to the red-hot iron, so does the living Christ impart His life unto us in the Eucharist. In admiration of this S. Augustine exclaims (lib. 7, Confess. c. 10), "0 eternal Truth, and true Charity, and sweet Eternity, I tremble with love and dread, as though I heard Thy voice from on high saying, 'I am the Bread of the strong: grow as thou shalt eat Me.'"

Observe here the gradation, by which life gradually descends to us from God as it were by stairs. The first step is, the Father communicating His own Divine Essence to the Son. The second, when the Son communicates the same life to the Humanity which He assumed by the participation of attributes. Third, when He inspires the life of grace and glory which He shares with It. The fourth, when He infuses not equal but like life into us in the Eucharist.

Lastly, Christ here signifies what I have spoken of in the preceding verse, that His Godhead which always abides in us, after the reception of the Eucharist, even after the species have been consumed, continually causes the life of grace to flow into us, and will after death raise us up again unto immortal life. This is what He means when He saith, I live by the Father, &c. He means, Because I receive Godhead, which is pure life from the Father, therefore he that eateth Me, even he shall live by Me. For My Godhead abiding in him, will continually breathe into his soul the breath of life. And his body shall after death be raised up by It to the beatific life. It is as the seminal virtue which lies hid in the heart of a grain of wheat, that seems dead through the winter, but in spring by the heat of the sun opening out its force, it, as it were, raises the grain of wheat itself from death, and causes it to germinate, and produce thirty and sixty fold.

Verily, verily, I say to you, He that believes in me has 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 comes down from heaven, that a man may eat thereof, and not die.51a. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever

The multitude being urgent for bodily food, and reminding Him of that which was given to their fathers, He tells them that the manna was only a type of that spiritual food which was now to be tasted in reality, I am that bread of life.

He calls Himself the bread of life, because He constitutes one life, both present, and to come.

And because they had taunted Him with the manna, He adds, Your fathers did eat manna in the wilderness, and are dead. Your fathers they are, for you are like them; murmuring sons of murmuring fathers. For in nothing did that people offend God more, than by their murmurs against Him. And therefore are they dead, because what they saw they believed, what they did not see they believed not, nor understood.

The addition, In the wilderness, is not put in without meaning, but to remind them how short a time the manna lasted; only till the entrance into the land of promise. And because the bread which Christ gave seemed inferior to the manna, in that the latter had come down from heaven, while the former was of this world, He adds, This is the bread which comes down from heaven.

This was the bread the manna typified, this was the bread the altar typified. Both the one and the other were sacraments, differing in symbol, alike in the thing signified. Hear the Apostle, They did all eat the same spiritual meat.

He then gives them a strong reason for believing that they were given for higher privileges than their fathers. Their fathers eat manna and were dead; whereas of this bread He says, that a man may eat thereof, and not die. The difference of the two is evident from the difference of their ends. By bread here is meant wholesome doctrine, and faith in Him, or His body: for these are the preservatives of the soul.

But are we, who eat the bread that comes down from heaven, relieved from death? From visible and carnal death, the death of the body, we are not: we shall die, even as they died. But from spiritual death which their fathers suffered, we are delivered. Moses and many, acceptable of God, eat the manna, and died not, because they understood that visible food in a spiritual sense, spiritually tasted it, and were spiritually filled with it. And we too at this day receive the visible food; but the Sacrament is one thing, the virtue of the Sacrament another. Many a one receives from the Altar, and perishes in receiving; eating and drinking his own damnation, as said the Apostle. To eat then the heavenly bread spiritually, is to bring to the Altar an innocent mind. Sins, though they be daily, are not deadly. Before you go to the Altar, attend to the prayer you repeat: Forgive us our debts, as we forgive our debtors. If you forgive, you are forgiven: approach confidently; it is bread, not poison. None then that eat of this bread, shall die. But we speak of the virtue of the Sacrament, not the visible Sacrament itself; of the inward, not of the outward eater.

Therefore I say, He that eats this bread, dies not: I am the living bread which came down from heaven.

By becoming incarnate, He was not then first man, and afterwards assumed Divinity, as Nestorius fables.

The manna too came down from heaven; but the manna was shadow, this is substance.

But men must be quickened by my life: If any man eat of this bread, he shall live, not only now by faith and righteousness, but for ever.

Our Lord pronounces Himself to be bread, not only in respect of that Divinity, which feeds all things, but also in respect of that human nature, which was assumed by the Word of God: And the bread, He says, that I will give is My flesh, which I will give for the life of the world.

This bread our Lord then gave, when He delivered to His disciple the mystery of His Body and Blood, and offered Himself to God the Father on the altar of the cross. For the life of the world, i.e. not for the elements, but for mankind, who are called the world.

Which I shall give: this shows His power; for it shows that He was not crucified as a servant, in subjection to the Father, but of his own accord; for though He is said to have been given up by the Father, yet He delivered Himself up also. And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ’s flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. But why see we not the flesh? Because, if the flesh were seen, it would revolt us to such a degree, that we should be unable to partake of it. And therefore in condescension to our infirmity, the mystical food is given to us under an appearance suitable to our minds. He gave His flesh for the life of the world, in that, by dying, He destroyed death. By the life of the world too, I understand the resurrection; our Lord’s death having brought about the resurrection of the whole human race. It may mean too the sanctified, beatified, spiritual life; for though all have not attained to this life, yet our Lord gave Himself for the world, and, as far as lies in Him, the whole world is sanctified.

But when does flesh receive the bread which He calls His flesh? The faithful know and receive the Body of Christ, if they labor to be the body of Christ. And they become the body of Christ, if they study to live by the Spirit of Christ: for that which lives by the Spirit of Christ, is the body of Christ. This bread the Apostle sets forth, where he says, We being many are one body. O sacrament of mercy, O sign of unity, O bond of love! Whoso wishes to live, let him draw nigh, believe, be incorporated, that he may be quickened.

The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?53. Then Jesus said to them, Verily, verily, I say to you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.54. Whoso eats my flesh, and drinks my blood, has eternal life; and I will raise him up at the last day.

The Jews not understanding what was the bread of A peace, strove among themselves, saying, How can this man give us His flesh to eat? Whereas they who eat the bread strive not among themselves, for God makes them to dwell together in unity.

The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove.

AS they thought it impossible that He should do as He said, i.e. give them His flesh to eat, He shows them that it was not only possible, but necessary: Then said Jesus to them, Verily, verily, I say to you, Except you eat the flesh of the Son of man, and drink His blood, you have no life in you.

As if He said, The sense in which that bread is eaten, and the mode of eating it, you know not; but, Except you eat the flesh of the Son of man, and drink His blood, you have no life in you. Bede: And that this might not seem addressed to them alone, He declares universally, Whoso eats My flash, and drinks My blood, has eternal life.

And that they might not understand him to speak of this life, and make that an occasion of striving, He adds, has eternal life. This then he has not who eats not that flesh, nor drinks that blood. The temporal life men may have without Him, the eternal they cannot. This is not true of material food. If we do not take that indeed, we shall not live, neither do we live, if we take it: for either disease, or old age, or some accident kills us after all. Whereas this meat and drink, i.e. the Body and Blood of Christ, is such that he that takes it not has not life, and he that takes it has life, even life eternal.

For it is not the flesh of man simply, but of God: and it makes man divine, by inebriating him, as it were, with divinity.

There are some who promise men deliverance from eternal punishment, if they are washed in Baptism and partake of Christ’s Body, whatever lives they live. The Apostle however contradicts them, where he says, The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkeness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Let us examine what is meant here. He who is in the unity of His body, (i.e. one of the Christian members,) the Sacrament of which body the faithful receive when they communicate at the Altar; he is truly said to eat the body, and drink the blood of Christ. And heretics and schismatics, who are cut off from the unity of the body, may receive the same Sacrament; but it does not profit them, may, rather is hurtful, as tending to make their judgment heavier, or their forgiveness later. Nor ought they to feel secure in their abandoned and damnable ways, who, by the iniquity of their lives, desert righteousness, i.e. Christ; either by fornication, or other sins of the like kind. Such are not to be said to eat the body of Christ; forasmuch as they are not to be counted among the members of Christ For, not to mention other things, men cannot be members of Christ, and at the same time members of an harlot.

By this meat and drink then, He would have us understand the society of His body, and His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. The Sacrament whereof, i.e. Of the unity of the body and blood of Christ, is administered, in some places daily, in others on such and such days from the Lord’s Table: and from the Lord’s Table it is received by some to their salvation, by others to their condemnation. But the thing itself of which this is the Sacrament, is for our salvation to every one who partakes of it, for condemnation to none. To prevent us supposing that those who, by virtue of that meat and drink, were promised eternal life, would not die in the body, Ho adds, And I will raise him up at the last day; i.e. to that eternal life, a spiritual rest, which the spirits of the Saints enter into. But neither shall the body be defrauded of eternal life, but shall be endowed With it at the resurrection of the dead in the last day.

For my flesh is meat indeed, and my blood is drink indeed.56. He that eats my flesh, and drinks my blood, dwells in me, and I in him.57. As the living Father has sent me, and I live by the Father: so he that eats 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 eats of this bread shall live for ever.59. These things said he in the synagogue, as he taught in Capernaum.

He had said above, Whoso eats My flesh and drinks My blood, has eternal life: and now to show the great difference between bodily meat and drink, and the spiritual mystery of His body and blood, Ho adds, For My flesh its meat indeed, and My blood its drink indeed.

i.e. this is no enigma, or parable, but you must really eat the body of Christ; or He means to say that the true meat was He who saved the soul.

Or thus: Whereas men desire meat and drink to satisfy hunger and thirst, this effect is only really produced by that meat and drink, which makes the receivers of it immortal and incorruptible; i.e. the society of Saints, where is peace and unity, full and perfect. On which account our Lord has chosen for the types of His body and blood, things which become one out of many. Bread is a quantity of grains united into one mass, wine a quantity of grapes squeezed together. Then He explains what it is to eat His body and drink His blood: He that eats My flesh, and drinks My blood, dwells in Me, and I in him. So then to partake of that meat and that drink, is to dwell in Christ and Christ in you. He that dwells not in Christ, and in whom Christ dwells not, neither eats His flesh, nor drinks His blood: but rather eats and drinks the sacrament of it to his own damnation.

Or, having given a promise of eternal life to those that eat Him, He says this to confirm it: He that eats My flesh, and drinks My blood, dwells in Me, and I in him.

As for those, as indeed there are many, who either eat that flesh and drink that blood hypocritically, or, who having eaten, become apostates, do they dwell in Christ, and Christ in them? Nay, but there is a certain mode of eating that flesh, and drinking that blood, in the which he that eats and drinks, dwells in Christ, and Christ in him.

That is to say, such an one eats the body and drinks the blood of Christ not in the sacramental sense, but in reality.

And because I live, it is manifest that he will live also: As the living Father has sent Me, and I live by the Father, even so he that eats Me, even he shall live by Me. As if He said, As the Father lives, so do I live; adding, lest you should think Him unbegotten, By the Father, meaning that He has His source in the Father. He that eats Me, even he shall live by Me; the life here meant is not life simply, but the justified life: for even unbelievers live, who never eat of that flesh at all. Nor is it of the general resurrection He speaks, (for all will rise again,) but of the resurrection to glory, and reward.

He said not, As I eat the Father, and live by the Father, so he that eats Me, even he shall live by Me. For the Son does not grow better by partaking of the Father, as we do by partaking of the Son, i.e. of His one body and blood, which this eating and drinking signifies. So that His saying, I live by the Father, because He is from Him, must not be understood as detracting from His equality. Nor do the words, Even he that eats Me, the same shall live by Me, give us the equality that He has. He does not equalize, but only mediates between God and man. If, however, we understand the words, I live by the Father, in the sense of those below, My Father is greater than I, then it is as if He said, That I live by the Father, i.e. refer my life to Him, as my superior, my humiliation in my incarnation is the cause; but He who lives by Me, lives by Me by virtue of partaking of My flesh.

Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwells in us by His flesh. And we shall live by Him, according as He lives. If then we live naturally by partaking of Him according to the flesh, He also lives naturally by the indwelling of the Father according to the Spirit. His birth did not give Him an alien or different nature from the Father.

That we who cannot obtain eternal life of ourselves, might live by the eating that bread, He descended from heaven: This is the bread which comes down from heaven.

He calls Himself the bread, because He is the origin of His own body. And lest it should be thought that the virtue and nature of the Word had given way to the flesh, He calls the bread His flesh, that, inasmuch as the bread came down from heaven, it might be seen that His body was not of human conception, but a heavenly body. To say that the bread is His own, is to declare that the Word assumed His body Himself.

For we do not eat God simply, God being impalpable and incorporeal; nor again, the flesh of man simply, which would not profit us. But God having taken flesh into union with Himself; that flesh is quickening. Not that it has changed its own for the Divine nature; but, just as heated iron remains iron, with the action of the heat in it; so our Lord’s flesh is quickening, as being the flesh of the Word of God.

And to show the wide interval between the shadow and the light, the type and the reality, He adds, Not as your fathers did eat manna, and are dead: he that eats of this bread shall live for ever.

The death here meant is death eternal. For even those who eat Christ are subject to natural death; but they live for ever, because Christ is everlasting life.

For if it was possible without harvest or fruit of the earth, or any such thing, to preserve the lives of the Israelites of old for forty years, much more will He be able to do this with that spiritual food, of which the manna is the type. He knew how precious a thing life was in men’s eyes, and therefore repeats His promise of life often; just as the Old Testament had done; only that it only offered length of life, He life without end. This promise was an abolition of that sentence of death, which sin had brought upon us. These things said He in the synagogue, as He taught in Capernaum; where many displays of His power took place. He taught in the synagogue and in the temple, with the view of attracting the multitude, and as a sign that He was not acting in opposition to the Father.

Mystically, Capernaum, which means beautiful town, stands for the world: the synagogue, for the Jewish people. The meaning is, that our Lord has, by the mystery of the incarnation, manifested Himself to tile world, and also taught the Jewish people His doctrines.

Christ now no longer calls the belief in him, or the preaching of the gospel, the bread that he will give them; but he declares that it is his own flesh, and that flesh which shall be given for the life of the world. (Calmet) --- This bread Christ then gave, when he gave the mystery of his body and blood to his disciples. (Ven. Bede)

The bread which I will give, is my flesh for the life of the world.[2] In most Greek copies we read, is my flesh which I will give for the life of the world. Christ here promised what he afterwards instituted, and gave at his last supper. He promiseth to give his body and blood to be eaten; the same body (though the manner be different) which he would give on the cross for the redemption of the world. The Jews of Capharnaum were presently scandalized. How (said they) can this man give us his flesh to eat? But notwithstanding their murmuring, and the offence which his words had given, even to many of his disciples, he was so far from revoking, or expounding what he had said of any figurative or metaphorical sense, that he confirmed the same truth in the clearest and strongest terms. Amen, amen, I say to you, unless you eat, &c. And again, (ver. 56.) For my flesh is meat indeed, and my blood is drink indeed. I cannot omit taking notice of what St. John Chrysostom and St. Cyril, in their commentaries on this place, have left us on these words, How can this man do this? These words which call in question the almighty and incomprehensible power of God, which hinder them, says St. John Chrysostom, from believing all other mysteries and miracles: they might as well have said: How could he with five loaves feed five thousand men? This question, How can he do this? Is a question of infidels and unbelievers. St. Cyril says that How, or, How can he do this? cannot, without folly, be applied to God. 2ndly, he calls it a question of blasphemy. 3rdly, a Jewish word, for which these Capharnaites deserved the severest punishments. 4thly, He confutes them by the saying of the prophet Isaias, (lv. 9.) that God's thoughts and ways are as much above those of men, as the heavens are above the earth. But if these Capharnaites, who knew not who Jesus was, were justly blamed for their incredulous, foolish, blasphemous, Jewish saying, how can he give us his flesh to eat? much more blameable are those Christians, who, against the words of the Scripture, against the unanimous consent and authority of all Christian Churches in all parts of the world, refuse to believe his real presence, and have nothing to say, but with the obstinate Capharnaites, how can this be done? Their answers are the same, or no better, when they tell us that the real presence contradicts their senses, their reason, that they know it to be false. We may also observe, with divers interpreters, that if Christians are not to believe that Jesus Christ is one and the same God with the eternal Father, and that he is truly and really present in the holy sacrament of the Eucharist, it will be hard to deny but that Christ himself led men into these errors, which is blasphemy. For it is evident, and past all dispute, that the Jews murmured, complained, and understood that Christ several times made himself God, and equal to the Father of all. 2ndly, When in this chapter, he told them he would give them his flesh to eat, &c. they were shocked to the highest degree: they cried out, this could not be, that these words and this speech was hard and harsh, and on this very account many that had been his disciples till that time, withdrew themselves from him, and left him and his doctrine. Was it not then at least high time to set his complaining hearers right, to prevent the blasphemous and idolatrous opinions of the following ages, nay even of all Christian Churches, by telling his disciples at least, that he was only a nominal God, in a metaphorical and improper sense; that he spoke only of his body being present in a figurative and metaphorical sense in the holy Eucharist? If we are deceived, who was it that deceived us but Christ himself, who so often repeated the same points of our belief? His apostles must be esteemed no less guilty in affirming the very same, both as to Christ's divinity, and his real presence in the holy sacrament, as hereafter will appear. (Witham) --- Compare the words here spoken with those he delivered at his last supper, and you will see that what he promises here was then fulfilled: "this is my body given for you." Hence, the holy Fathers have always explained this chapter of St. John, as spoken of the blessed sacrament. See the concluding reflections, below.

Quomodo potest hic, &c. Greek: pos dunatai outos; St. John Chrysostom, hom. xlv. in Joan. in the Greek, hom. xlvi. tom. 8, p. 272. Greek: otan gar e zetesis tou pos eiselthe, sunerchetai kai apistia. St. Cyril, lib. iv. in Joan. p. 359. Illud quomodo stulte de Deo proferunt, Greek: to pos anoetos epi theou legousin. --- Hoc loquendi genus omni scatere blasphemia, Greek: dusphemias apases. --- Judaicum verbum. Greek: to pos Ioudaikon rema. He takes notice how much the nature and power of God is above human capacity; he shews it by examples, and then concludes, (p. 360) De quibus miraculis si tuum illud quomodo subinde inferas, omni plane Scripturæ Divinæ fidem derogabis, Greek: ole pantelos apeitheseis theia graphe.

Because the Jews said it was impossible to give them his flesh to eat, Christ answers them by telling them, that so far from being impossible, it is very necessary that they should eat it. "Unless you eat," &c. (St. John Chrysostom) --- It is not the flesh of merely a man, but it is the flesh of a God, able to make man divine, inebriating him, as it were, with the divinity. (Theophylactus) See Maldonatus.

Unless you eat ... and drink, &c. To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both the body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind: (ver. 52.) If any man eat of this bread he shall life for ever: and the bread which I will give, is my flesh for the life of the world: (ver. 58.) He that eateth me, the same also shall live by me: (ver. 59.) He that eateth this bread shall live for ever. (Challoner)

Jesus Christ, to confirm the notion his disciples had formed of a real eating of his body, and to remove all metaphorical interpretation of his words, immediately adds, "Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. ... For my flesh is meat indeed, and my blood is drink indeed;" which could not be so, if, as sectarists pretend, what he gives us in the blessed sacrament is noting but a bit of bread; and if a figure, certainly not so striking as the manna.

As the living Father hath sent me, his only, his true Son, to become man; and I live by the Father, proceeding always from him; so he that eateth me, first by faith only, by believing in me; and secondly, he that eateth my body and blood, truly made meat and drink, though after a spiritual manner, (not in that visible, bloody manner as the Capharnaites fancied to themselves) shall live by me, and live for ever, happy in the kingdom of my glory. (Witham)

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 showest 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 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, 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 I 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 that he saith, I came down from heaven? 43 Jesus therefore answered and said unto them, Murmur not among yourselves. 44 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. 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. 52 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, I say 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. 55 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.

Whether this conference was with the Capernaites, in whose synagogue Christ now was, or with those who came from the other side of the sea, is not certain nor material; however, it is an instance of Christ's condescension that he gave them leave to ask him questions, and did not resent the interruption as an affront, no, not from his common hearers, though not his immediate followers. Those that would be apt to teach must be swift to hear, and study to answer. It is the wisdom of teachers, when they are asked even impertinent unprofitable questions, thence to take occasion to answer in that which is profitable, that the question may be rejected, but not the request. Now,

I. Christ having told them that they must work for the meat he spoke of, must labour for it, they enquire what work they must do, and he answers them, v. 28, 29 . 1. Their enquiry was pertinent enough ( v. 28 ): What shall we do, that we may work the works of God? Some understand it as a pert question: "What works of God can we do more and better than those we do in obedience to the law of Moses?" But I rather take it as a humble serious question, showing them to be, at least for the present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What ( v. 30 ), and made the request ( v. 34 ), were not the same persons with those that murmured ( v. 41, 42 ), and strove ( v. 52 ), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of Galilee, and came to be taught. This question here intimates that they were convinced that those who would obtain this everlasting meat, (1.) Must aim to do something great. Those who look high in their expectations, and hope to enjoy the glory of God, must aim high in those endeavours, and study to do the works of God, works which he requires and will accept, works of God, distinguished from the works of worldly men in their worldly pursuits. It is not enough to speak the words of God, but we must do the works of God. (2.) Must be willing to do any thing: What shall we do? Lord, I am ready to do whatever thou shalt appoint, though ever so displeasing to flesh and blood, Acts ix. 6 . 2. Christ's answer was plain enough ( v. 29 ): This is the work of God that ye believe. Note, (1.) The work of faith is the work of God. They enquire after the works of God (in the plural number), being careful about many things; but Christ directs them to one work, which includes all, the one thing needful: that you believe, which supersedes all the works of the ceremonial law; the work which is necessary to the acceptance of all the other works, and which produces them, for without faith you cannot please God. It is God's work, for it is of his working in us, it subjects the soul to his working on us, and quickens the soul in working for him, (2.) That faith is the work of God which closes with Christ, and relies upon him. It is to believe on him as one whom God hath sent, as God's commissioner in the great affair of peace between God and man, and as such to rest upon him, and resign ourselves to him. See ch. xiv. 1 .

II. Christ having told them that the Son of man would give them this meat, they enquire concerning him, and he answers their enquiry.

1. Their enquiry is after a sign ( v. 30 ): What sign showest thou? Thus far they were right, that, since he required them to give him credit, he should produce his credentials, and make it out by miracle that he was sent of God. Moses having confirmed his mission by signs, it was requisite that Christ, who came to set aside the ceremonial law, should in like manner confirm his: " What dost thou work? What doest thou drive at? What lasting characters of a divine power does thou design to leave upon thy doctrine?" But herein they missed it,

(1.) That they overlooked the many miracles which they had seen wrought by him, and which amounted to an abundant proof of his divine mission. Is this a time of day to ask, "What sign showest thou?" especially at Capernaum, the staple of miracles, where he had done so many mighty works, signs so significant of his office and undertaking? Were not these very persons but the other day miraculously fed by him? None so blind as they that will not see; for they may be so blind as to question whether it be day or no, when the sun shines in their faces.

(2.) That they preferred the miraculous feeding of Israel in the wilderness before all the miracles Christ wrought ( v. 31 ): Our fathers did eat manna in the desert; and, to strengthen the objection, they quote a scripture for it: He gave them bread from heaven (taken from Ps. lxxviii. 24 ), he gave them of the corn of heaven. What a good use might be made of this story to which they here refer! It was a memorable instance of God's power and goodness, often mentioned to the glory of God ( Neh. xix. 20, 21 ), yet see how these people perverted it, and made an ill use of it. [1.] Christ reproved them for their fondness of the miraculous bread, and bade them not set their hearts upon meat which perisheth; "Why," say they, " meat for the belly was the great good thing that God gave to our fathers in the desert; and why should not we then labour for that meat? If God made much of them, why should not we be for those that will make much of us?" [2.] Christ had fed five thousand men with five loaves, and had given them that as one sign to prove him sent of God; but, under colour of magnifying the miracles of Moses, they tacitly undervalue this miracle of Christ, and evade the evidence of it. "Christ fed his thousands; but Moses his hundreds of thousands; Christ fed them but once, and then reproved those who followed him in hope to be still fed, and put them off with a discourse of spiritual food; but Moses fed his followers forty years, and miracles were not their rarities, but their daily bread: Christ fed them with bread out of the earth, barley-bread, and fishes out of the sea; but Moses fed Israel with bread from heaven, angel's food." Thus big did these Jews talk of the manna which their fathers did eat; but their fathers had slighted it as much as they did now the barley-loaves, and called light bread, Num. xxi. 5 . Thus apt are we to slight and overlook the appearances of God's power and grace in our own times, while we pretend to admire the wonders of which our fathers told us. Suppose this miracle of Christ was outdone by that of Moses, yet there were other instances in which Christ's miracles outshone his; and, besides, all true miracles prove a divine doctrine, though not equally illustrious in the circumstances, which were ever diversified according as the occasion did require. As much as the manna excelled the barley-loaves, so much, and much more, did the doctrine of Christ excel the law of Moses, and his heavenly institutions the carnal ordinances of that dispensation.

2. Here is Christ's reply to this enquiry, wherein,

(1.) He rectifies their mistake concerning the typical manna. It was true that their fathers did eat manna in the desert. But, [1.] It was not Moses that gave it to them, nor were they obliged to him for it; he was but the instrument, and therefore they must look beyond him to God. We do not find that Moses did so much as pray to God for the manna; and he spoke unadvisedly when he said, Must we fetch water out of the rock? Moses gave them not either that bread or that water. [2.] It was not given them, as they imagined, from heaven, from the highest heavens, but only from the clouds, and therefore not so much superior to that which had its rise from the earth as they thought. Because the scripture saith, He gave them bread from heaven, it does not follow that it was heavenly bread, or was intended to be the nourishment of souls. Misunderstanding scripture language occasions many mistakes in the things of God.

(2.) He informs them concerning the true manna, of which that was a type: But my Father giveth you the true bread from heaven; that which is truly and properly the bread from heaven, of which the manna was but a shadow and figure, is now given, not to your fathers, who are dead and gone, but to you of this present age, for whom the better things were reserved: he is now giving you that bread from heaven, which is truly so called. As much as the throne of God's glory is above the clouds of the air, so much does the spiritual bread of the everlasting gospel excel the manna. In calling God his Father, he proclaims himself greater than Moses; for Moses was faithful but as a servant, Christ as a Son, Heb. iii. 5, 6 .

III. Christ, having replied to their enquiries, takes further occasion from their objection concerning the manna to discourse of himself under the similitude of bread, and of believing under the similitude of eating and drinking; to which, together with his putting both together in the eating of his flesh and drinking of his blood, and with the remarks made upon it by the hearers, the rest of this conference may be reduced.

1. Christ having spoken of himself as the great gift of God, and the true bread ( v. 32 ), largely explains and confirms this, that we may rightly know him.

(1.) He here shows that he is the true bread; this he repeats again and again, v. 33 , 35 , 48-51 . Observe, [1.] That Christ is bread is that to the soul which bread is to the body, nourishes and supports the spiritual life (is the staff of it) as bread does the bodily life; it is the staff of life. The doctrines of the gospel concerning Christ—that he is the mediator between God and man, that he is our peace, our righteousness, our Redeemer; by these things do men live. Our bodies could better live without food than our souls without Christ. Bread-corn is bruised ( Isa. xxviii. 28 ), so was Christ; he was born at Bethlehem, the house of bread, and typified by the show-bread. [2.] That he is the bread of God ( v. 33 ), divine bread; it is he that is of God ( v. 46 ), bread which my Father gives ( v. 32 ), which he has made to be the food of our souls; the bread of God's family, his children's bread. The Levitical sacrifices are called the bread of God ( Lev. xxi. 21, 22 ), and Christ is the great sacrifice; Christ, in his word and ordinances, the feast upon the sacrifice. [3.] That he is the bread of life ( v. 35, and again, v. 48 ), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live. Christ is the bread of life, for he is the fruit of the tree of life. First, He is the living bread (so he explains himself, v. 51 ): I am the living bread. Bread is itself a dead thing, and nourishes not but by the help of the faculties of a living body; but Christ is himself living bread, and nourishes by his own power. Manna was a dead thing; if kept but one night, it putrefied and bred worms; but Christ is ever living, everlasting bread, that never moulds, nor waxes old. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was, and his mediation still of as much value and efficacy as ever. Secondly, He gives life unto the world ( v. 33 ), spiritual and eternal life; the life of the soul in union and communion with God here, and in the vision and fruition of him hereafter; a life that includes in it all happiness. The manna did only reserve and support life, did not preserve and perpetuate life, much less restore it; but Christ gives life to those that were dead in sin. The manna was ordained only for the life of the Israelites, but Christ is given for the life of the world; none are excluded from the benefit of this bread, but such as exclude themselves. Christ came to put life into the minds of men, principles productive of acceptable performances. [4.] That he is the bread which came down from heaven; this is often repeated here, v. 33 , 50 , 51, , 58 . This denotes, First, The divinity of Christ's person. As God, he had a being in heaven, whence he came to take our nature upon him: I came down from heaven, whence we may infer his antiquity, he was in the beginning with God; his ability, for heaven is the firmament of power; and his authority, he came with a divine commission. Secondly, The divine original of all that good which flows to us through him. He comes, not only katabas — that came down ( v. 51 ), but katabainoi — that comes down; he is descending, denoting a constant communication of light, life, and love, from God to believers through Christ, as the manna descended daily; see Eph. i. 3 . Omnia desuper—All things from above. [5.] That he is that bread of which the manna was a type and figure ( v. 58 ), that bread, the true bread, v. 32 . As the rock that they drank of was Christ, so was the manna they ate of spiritual bread, 1 Cor. x. 3, 4 . Manna was given to Israel; so Christ to the spiritual Israel. There was manna enough for them all; so in Christ a fulness of grace for all believers; he that gathers much of this manna will have none to spare when he comes to use it; and he that gathers little, when his grace comes to be perfected in glory, shall find that he has no lack. Manna was to be gathered in the morning; and those that would find Christ must seek him early. Manna was sweet, and, as the author of the Wisdom of Solomon tells us ( Wisd. xvi. 20 ), was agreeable to every palate; and to those that believe Christ is precious. Israel lived upon manna till they came to Canaan; and Christ is our life. There was a memorial of the manna preserved in the ark; so of Christ in the Lord's supper, as the food of souls.

(2.) He here shows what his undertaking was, and what his errand into the world. Laying aside the metaphor, he speaks plainly, and speaks no proverb, giving us an account of his business among men, v. 38-40 .

[1.] He assures us, in general, that he came from heaven upon his Father's business ( v. 38 ), not do his own will, but the will of him that sent him. He came from heaven, which bespeaks him an intelligent active being, who voluntarily descended to this lower world, a long journey, and a great step downward, considering the glories of the world he came from and the calamities of the world he came to; we may well ask with wonder, "What moved him to such an expedition?" Here he tells that he came to do, not his own will, but the will of his Father; not that he had any will that stood in competition with the will of his Father, but those to whom he spoke suspected he might. "No," saith he, "my own will is not the spring I act from, nor the rule I go by, but I am come to do the will of him that sent me. " That is, First, Christ did not come into the world as a private person, that acts for himself only, but under a public character, to act for others as an ambassador, or plenipotentiary, authorized by a public commission; he came into the world as God's great agent and the world's great physician. It was not any private business that brought him hither, but he came to settle affairs between parties no less considerable than the great Creator and the whole creation. Secondly, Christ, when he was in the world, did not carry on any private design, nor had any separate interest at all, distinct from theirs for whom he acted. The scope of his whole life was to glorify God and do good to men. He therefore never consulted his own ease, safety, or quiet; but, when he was to lay down his life, though he had a human nature which startled at it, he set aside the consideration of that, and resolved his will as man into the will of God: Not as I will, but as thou wilt.

[2.] He acquaints us, in particular, with that will of the Father which he came to do; he here declares the decree, the instructions he was to pursue.

First, The private instructions given to Christ, that he should be sure to save all the chosen remnant; and this is the covenant of redemption between the Father and the Son ( v. 38 ): " This is the Father's will, who hath sent me; this is the charge I am entrusted with, that of all whom he hath given me I should lose none. " Note, 1. There is a certain number of the children of men given by the Father to Jesus Christ, to be his care, and so to be to him for a name and a praise; given him for an inheritance, for a possession. Let him do all that for them which their case requires; teach them, and heal them, pay their debt, and plead their cause, prepare them for, and preserve them to, eternal life, and then let him make his best of them. The Father might dispose of them as he pleased: as creatures, their lives and beings were derived from him; as sinners, their lives and beings were forfeited to him. He might have sold them for the satisfaction of his justice, and delivered them to the tormentors; but he pitched upon them to be the monuments of his mercy, and delivered them to the Saviour. Those whom God chose to be the objects of his special love he lodged as a trust in the hands of Christ. 2. Jesus Christ has undertaken that he will lose none of those that were thus given him of the Father. The many sons whom he was to bring to glory shall all be forth-coming, and none of them missing, Matt. xviii. 14 . None of them shall be lost, for want of a sufficient grace to sanctify them. If I bring him not unto thee, and set him before thee, then let me bear the blame for ever, Gen. xliii. 9 . 3. Christ's undertaking for those that are given him extends to the resurrection of their bodies. I will raise it up again at the last day, which supposes all that goes before, but this is to crown and complete the undertaking. The body is a part of the man, and therefore a part of Christ's purchase and charge; it pertains to the promises, and therefore it shall not be lost. The undertaking is not only that he shall lose none, no person, but that he shall lose nothing, no part of the person, and therefore not the body. Christ's undertaking will never be accomplished till the resurrection, when the souls and bodies of the saints shall be re-united and gathered to Christ, that he may present them to the Father: Behold I, and the children that thou has given me, Heb. ii. 13 ; 2 Tim. i. 12 . 4. The spring and original of all this is the sovereign will of God, the counsels of his will, according to which he works all this. This was the commandment he gave to his Son, when he sent him into the world, and to which the Son always had an eye.

Secondly, The public instructions which were to be given to the children of men, in what way, and upon what terms, they might obtain salvation by Christ; and this is the covenant of grace between God and man. Who the particular persons were that were given to Christ is a secret: The Lord knows them that are his, we do not, nor is it fit we should; but, though their names are concealed, their characters are published. An offer is made of life and happiness upon gospel terms, that by it those that were given to Christ might be brought to him, and others left inexcusable ( v. 40 ): " This is the will, the revealed will, of him that sent me, the method agreed upon, upon which to proceed with the children of men, that every one, Jew or Gentile, that sees the Son, and believes on him, may have everlasting life, and I will raise him up. " This is gospel indeed, good news. Is it now reviving to hear this? 1. That eternal life may be had, if it be not our own fault; that whereas, upon the sin of the first Adam, the way of the tree of life was blocked up, by the grace of the second Adam it is laid upon again. The crown of glory is set before us as the prize of our high calling, which we may run for and obtain. 2. Every one may have it. This gospel is to be preached, this offer made, to all, and none can say, "It belongs not to me," Rev. xxii. 17 . 3. This everlasting life is sure to all those who believe in Christ, and to them only. He that sees the Son, and believes on him, shall be saved. Some understand this seeing as a limitation of this condition of salvation to those only that have the revelation of Christ and his grace made to them. Every one that has the opportunity of being acquainted with Christ, and improves this so well as to believe in him, shall have everlasting life, so that none shall be condemned for unbelief (however they maybe for other sins) but those who have had the gospel preached to them, who, like these Jews here ( v. 36 ), have seen, and yet have not believed; have known Christ, and yet not trusted in him. But I rather understand seeing here to mean the same thing with believing, for it is theoron , which signifies not so much the sight of the eye (as v. 36 , heorakate me — ye have seen me ) as the contemplation of the mind. Every one that sees the Son, that is, believes on him, sees him with an eye of faith, by which we come to be duly acquainted and affected with the doctrine of the gospel concerning him. It is to look upon him, as the stung Israelites upon the brazen serpent. It is not a blind faith that Christ requires, that we should be willing to have our eyes put out, and then follow him, but that we should see him, and see what ground we go upon in our faith. It is then right when it is not taken up upon hearsay (believing as the church believes), but is the result of a due consideration of, and insight into, the motives of credibility: Now mine eye sees thee. We have heard him ourselves. 4. Those who believe in Jesus Christ, in order to their having everlasting life, shall be raised up by his power at the last day. He had it in charge as his Father's will ( v. 39 ), and here he solemnly makes it his own undertaking: I will raise him up, which signifies not only the return of the body to life, but the putting of the whole man into a full possession of the eternal life promised.

2. Now Christ discoursing thus concerning himself, as the bread of life that came down from heaven, let us see what remarks his hearers made upon it.

(1.) When they heard of such a thing as the bread of God, which gives life, they heartily prayed for it ( v. 34 ): Lord, evermore give us this bread. I cannot think that this is spoken scoffingly, and in a way of derision, as most interpreters understand it: "Give us such bread as this, if thou canst; let us be fed with it, not for one meal, as with the five loaves, but evermore; " as if this were no better a prayer than that of the impenitent thief: If thou be the Christ, save thyself and us. But I take this request to be made, though ignorantly, yet honestly, and to be well meant; for they call him Lord, and desire a share in what he gives, whatever he means by it. General and confused notions of divine things produce in carnal hearts some kind of desires towards them, and wishes of them; like Balaam's wish, to die the death of the righteous. Those who have an indistinct knowledge of the things of God, who see men as trees walking, make, as I may call them, inarticulate prayers for spiritual blessings. They think the favour of God a good thing, and heaven a fine place, and cannot but wish them their own, while they have no value nor desire at all for that holiness which is necessary both to the one and to the other. Let this be the desire of our souls; have we tasted that the Lord is gracious, been feasted with the word of God, and Christ in the word? Let us say, " Lord, evermore give us this bread; let the bread of life be our daily bread, the heavenly manna our continual feast, and let us never know the want of it."

(2.) But, when they understood that by this bread of life Jesus meant himself, then they despised it. Whether they were the same persons that had prayed for it ( v. 34 ), or some others of the company, does not appear; it seems to be some others, for they are called Jews. Now it is said ( v. 41 ), They murmured at him. This comes in immediately after that solemn declaration which Christ had made of God's will and his own undertaking concerning man's salvation ( v. 39, 40 ), which certainly were some of the most weighty and gracious words that ever proceeded out of the mouth of our Lord Jesus, the most faithful, and best worthy of all acceptation. One would think that, like Israel in Egypt, when they heard that God had thus visited them, they should have bowed their heads and worshipped; but on the contrary, instead of closing with the offer made them, they murmured, quarrelled with what Christ said, and, though they did not openly oppose and contradict it, yet they privately whispered among themselves in contempt of it, and instilled into one another's minds prejudices against it. Many that will not professedly contradict the doctrine of Christ (their cavils are so weak and groundless that they are either ashamed to own them or afraid to have them silenced), yet say in their hearts that they do not like it. Now, [1.] That which offended them was Christ's asserting his origin to be from heaven, v. 41, 42 . How is it that he saith, I came down from heaven? They had heard of angels coming down from heaven, but never of a man, overlooking the proofs he had given them of his being more than a man. [2.] That which they thought justified them herein was that they knew his extraction on earth: Is not this Jesus the son of Joseph, whose father and mother we know? They took it amiss that he should say that he came down from heaven, when he was one of them. They speak slightly of his blessed name, Jesus: Is not this Jesus. They take it for granted that Joseph was really his father, though he was only reputed to be so. Note, Mistakes concerning the person of Christ, as if he were a mere man, conceived and born by ordinary generation, occasion the offence that is taken at his doctrine and offices. Those who set him on a level with the other sons of men, whose father and mother we know, no wonder if they derogate from the honour of his satisfaction and the mysteries of his undertaking, and, like the Jews here, murmur at his promise to raise us up at the last day.

3. Christ, having spoken of faith as the great work of God ( v. 29 ), discourses largely concerning this work, instructing and encouraging us in it.

(1.) He shows what it is to believe in Christ. [1.] To believe in Christ is to come to Christ. He that comes to me is the same with him that believes in me ( v. 35 ), and again ( v. 37 ): He that comes unto me; so v. 44, 45 . Repentance towards God is coming to him ( Jer. iii. 22 ) as our chief good and highest end; and so faith towards our Lord Jesus Christ is coming to him as our prince and Saviour, and our way to the Father. It denotes the out-goings of our affection towards him, for these are the motions of the soul, and actions agreeable; it is to come off from all those things that stand in opposition to him or competition with him, and to come up to those terms upon which life and salvation are offered to us through him. When he was here on earth it was more that barely coming where he was; so it is now more than coming to his word and ordinances. [2.] It is to feed upon Christ ( v. 51 ): If any man eat of this bread. The former denotes applying ourselves to Christ; this denotes applying Christ to ourselves, with appetite and delight, that we may receive life, and strength, and comfort from him. To feed on him as the Israelites on the manna, having quitted the fleshpots of Egypt, and not depending on the labour of their hands (to eat of that), but living purely on the bread given them from heaven.

(2.) He shows what is to be got by believing in Christ. What will he give us if we come to him? What shall we be the better of we feed upon him? Want and death are the chief things we dread; may we but be assured of the comforts of our being, and the continuance of it in the midst of these comforts, we have enough; now these two are here secured to true believers.

[1.] They shall never want, never hunger, never thirst, v. 35 . Desires they have, earnest desires, but these so suitably, so seasonably, so abundantly satisfied, that they cannot be called hunger and thirst, which are uneasy and painful. Those that did eat manna, and drink of the rock, hungered and thirsted afterwards. Manna surfeited them; water out of the rock failed them. But there is such an over-flowing fulness in Christ as can never be exhausted, and there are such ever-flowing communications from him as can never be interrupted.

[2.] They shall never die, not die eternally; for, First, He that believes on Christ has everlasting life ( v. 47 ); he has the assurance of it, the grant of it, the earnest of it; he has it in the promise and first-fruits. Union with Christ and communion with God in Christ are everlasting life begun. Secondly, Whereas they that did eat manna died, Christ is such bread as a man may eat of and never die, v. 49, 50 . Observe here, 1. The insufficiency of the typical manna: Your fathers did eat manna in the wilderness, and are dead. There may be much good use made of the death of our fathers; their graves speak to us, and their monuments are our memorials, particularly of this, that the greatest plenty of the most dainty food will neither prolong the thread of life nor avert the stroke of death. Those that did eat manna, angel's food, died like other men. There could be nothing amiss in their diet, to shorten their days, nor could their deaths be hastened by the toils and fatigues of life (for they neither sowed nor reaped), and yet they died. (1.) Many of them died by the immediate strokes of God's vengeance for their unbelief and murmurings; for, though they did eat that spiritual meat, yet with many of them God was not well-pleased, but they were overthrown in the wilderness, 1 Cor. x. 3-5 . Their eating manna was no security to them from the wrath of God, as believing in Christ is to us. (2.) The rest of them died in a course of nature, and their carcases fell, under a divine sentence, in that wilderness where they did eat manna. In that very age when miracles were daily bread was the life of man reduced to the stint it now stands at, as appears, Ps. xc. 10 . Let them not then boast so much of manna. 2. The all-sufficiency of the true manna, of which the other was a type: This is the bread that cometh down from heaven, that truly divine and heavenly food, that a man may eat thereof and not die; that is, not fall under the wrath of God, which is killing to the soul; not die the second death; no, nor the first death finally and irrecoverably. Not die, that is, not perish, not come short of the heavenly Canaan, as the Israelites did of the earthly, for want of faith, though they had manna. This is further explained by that promise in the next words: If any man eat of this bread, he shall live for ever, v. 51 . This is the meaning of this never dying: though he go down to death, he shall pass through it to that world where there shall be no more death. To live for ever is not to be for ever (the damned in hell shall be for ever, the soul of man was made for an endless state), but to be happy for ever. And because the body must needs die, and be as water spilt upon the ground, Christ here undertakes for the gathering of that up too (as before, v. 44 , I will raise him up at the last day ); and even that shall live for ever.

(3.) He shows what encouragements we have to believe in Christ. Christ here speaks of some who had seen him and yet believed not, v. 36 . They saw his person and miracles, and heard him preach, and yet were not wrought upon to believe in him. Faith is not always the effect of sight; the soldiers were eye-witnesses of his resurrection, and yet, instead of believing in him, they belied him; so that it is a difficult thing to bring people to believe in Christ: and, by the operation of the Spirit of grace, those that have not seen have yet believed. Two things we are here assured of, to encourage our faith:—

[1.] That the Son will bid all those welcome that come to him ( v. 37 ): Him that cometh to me I will in no wise cast out. How welcome should this word be to our souls which bids us welcome to Christ! Him that cometh; it is in the singular number, denoting favour, not only to the body of believers in general, but to every particular soul that applies itself to Christ. Here, First, The duty required is a pure gospel duty: to come to Christ, that we may come to God by him. His beauty and love, those great attractives, must draw us to him; sense of need and fear of danger must drive us to him; any thing to bring us to Christ. Secondly, The promise is a pure gospel promise: I will in no wise cast out — ou me ekbago exo . There are two negatives: I will not, no, I will not. 1. Much favour is expressed here. We have reason to fear that he should cast us out. Considering our meanness, our vileness, our unworthiness to come, our weakness in coming, we may justly expect that he should frown upon us, and shut his doors against us; but he obviates these fears with this assurance, he will not do it; will not disdain us though we are mean, will not reject us though we are sinful. Do poor scholars come to him to be taught? Though they be dull and slow, he will not cast them out. Do poor patients come to him to be cured, poor clients come to him to be advised? Though their case be bad, and though they come empty-handed, he will in no wise cast them out. But, 2. More favour is implied than is expressed; when it is said that he will no cast them out the meaning is, He will receive them, and entertain them, and give them all that which they come to him for. As he will not refuse them at their first coming, so he will not afterwards, upon every displeasure, cast them out. His gifts and callings are without repentance.

[2.] That the Father will, without fail, bring all those to him in due time that were given him. In the federal transactions between the Father and the Son, relating to man's redemption, as the Son undertook for the justification, sanctification, and salvation, of all that should come to him ("Let me have them put into my hands, and then leave the management of them to me"), so the Father, the fountain and original of being, life, and grace, undertook to put into his hand all that were given him, and bring them to him. Now,

First, He here assures us that this shall be done: All that the Father giveth me shall come to me, v. 37 . Christ had complained ( v. 36 ) of those who, though they had seen him, yet would not believe on him; and then he adds this,

a. For their conviction and awakening, plainly intimating that their not coming to him, and believing on him, if they persisted in it, would be a certain sign that they did not belong to the election of grace; for how can we think that God gave us to Christ if we give ourselves to the world and the flesh? 2 Pet. i. 10 .

b. For his own comfort and encouragement: Though Israel be not gathered, yet shall I be glorious. The election has obtained, and shall though multitudes be blinded, Rom. xi. 7 . Though he lose many of his creatures, yet none of his charge: All that the Father gives him shall come to him notwithstanding. Here we have, ( a. ) The election described: All that the father giveth me, pan ho didosi — every thing which the Father giveth to me; the persons of the elect, and all that belongs to them; all their services, all their interests. As all that he has is theirs, so all that they have is his, and he speaks of them as his all: they were given him in full recompense of his undertaking. Not only all persons, but all things, are gathered together in Christ ( Eph. i. 10 ) and reconciled, Col. i. 20 . The giving of the chosen remnant to Christ is spoken of ( v. 39 ) as a thing done; he hath given them. Here it is spoken of as a thing in the doing; he giveth them; because, when the first begotten was brought into the world, it should seem, there was a renewal of the grant; see Heb. x. 5 , &c. God was now about to give him the heathen for his inheritance ( Ps. ii. 8 ), to put him in possession of the desolate heritages ( Isa. xlix. 8 ), to divide him a portion with the great, Isa. liii. 12 . And though the Jews, who saw him, believed not on him, yet these (saith he) shall come to me; the other sheep, which are not of this fold, shall be brought, ch. x. 15, 16 . See Acts xiii. 45-48 . ( b. ) The effect of it secured: They shall come to me. This is not in the nature of a promise, but a prediction, that as many as were in the counsel of God ordained to life shall be brought to life by being brought to Christ. They are scattered, are mingled among the nations, yet none of them shall be forgotten; not a grain of God's corn shall be lost, as is promised, Amos ix. 9 . They are by nature alienated from Christ, and averse to him, and yet they shall come. As God's omniscience is engaged for the finding of them all out, so is his omnipotence for the bringing of them all in. Not, They shall be driven, to me, but, They shall come freely, shall be made willing.

Secondly, He here acquaints us how it shall be done. How shall those who are given to Christ be brought to him? Two things are to be done in order to it:—

a. Their understandings shall be enlightened; this is promised, v. 45, 46 . It is written in the prophets, who spoke of these things before, And they shall be all taught of God; this we find, Isa. liv. 13 , and Jer. xxxi. 34 . They shall all know me. Note,

( a. ) In order to our believing in Jesus Christ, it is necessary that we be taught of God; that is, [ a. ] That there be a divine revelation made to us, discovering to us both what we are to believe concerning Christ and why we are to believe it. There are some things which even nature teaches, but to bring us to Christ there is need of a higher light. [ b. ] That there be a divine work wrought in us, enabling us to understand and receive these revealed truths and the evidence of them. God, in giving us reason, teaches us more than the beasts of the earth; but in giving us faith he teaches more than the natural man. Thus all the church's children, all that are genuine, are taught of God; he hath undertaken their education.

( b. ) It follows then, by way of inference from this, that every man that has heard and learned of the Father comes to Christ, v. 45 . [ a. ] It is here implied that none will come to Christ but those that have heard and learned of the Father. We shall never be brought to Christ but under a divine conduct; except God by his grace enlighten our minds, inform our judgments, and rectify our mistakes, and not only tell us that we may hear, but teach us, that we may learn the truth as it is in Jesus, we shall never be brought to believe in Christ. [ b. ] That this divine teaching does so necessarily produce the faith of God's elect that we may conclude that those who do not come to Christ have never heard nor learned of the Father; for, if they had, doubtless they would have come to Christ. In vain do men pretend to be taught of God if they believe not in Christ, for he teaches no other lesson, Gal. i. 8, 9 . See how God deals with men as reasonable creatures, draws them with the cords of a man, opens the understanding first, and then by that, in a regular way, influences the inferior faculties; thus he comes in by the door, but Satan, as a robber, climbs up another way. But lest any should dream of a visible appearance of God the Father to the children of men (to teach them these things), and entertain any gross conceptions about hearing and learning of the Father, he adds ( v. 46 ): Not that any man hath seen the Father; it is implied, nor can see him, with bodily eyes, or may expect to learn of him as Moses did, to whom he spoke face to face; but God, in enlightening men's eyes and teaching them, works in a spiritual way. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. Those that have not seen his face have felt his power. And yet there is one intimately acquainted with the Father, he who is of God, Christ himself, he hath seen the Father, ch. i. 18 . Note, First, Jesus Christ is of God in a peculiar manner, God of God, light of light; not only sent of God, but begotten of God before all worlds. Secondly, It is the prerogative of Christ to have seen the Father, perfectly to know him and his counsels. Thirdly, Even that illumination which is preparative to faith is conveyed to us through Christ. Those that learn of the Father, forasmuch as they cannot see him themselves, must learn of Christ, who alone hath seen him. As all divine discoveries are made through Christ, so through him all divine powers are exerted.

b. Their wills shall be bowed. If the soul of man had now its original rectitude there needed no more to influence the will than the illumination of the understanding; but in the depraved soul of fallen man there is a rebellion of the will against the right dictates of the understanding; a carnal mind, which is enmity itself to the divine light and law. It is therefore requisite that there be a work of grace wrought upon the will, which is here called drawing, ( v. 44 ): No man can come to me except the Father, who hath sent me, draw him. The Jews murmured at the doctrine of Christ; not only would not receive it themselves, but were angry that others did. Christ overheard their secret whisperings, and said ( v. 43 ), " Murmur not among yourselves; lay not the fault of your dislike of my doctrine one upon another, as if it were because you find it generally distasted; no, it is owing to yourselves, and your own corrupt dispositions, which are such as amount to a moral impotency; your antipathies to the truths of God, and prejudices against them, are so strong that nothing less than a divine power can conquer them." And this is the case of all mankind: " No man can come to me, can persuade himself to come up to the terms of the gospel, except the Father, who hath sent me, draw him, " v. 44 . Observe, ( a. ) The nature of the work: It is drawing, which denotes not a force put upon the will, whereby of unwilling we are made willing, and a new bias is given to the soul, by which it inclines to God. This seems to be more than a moral suasion, for by that it is in the power to draw; yet it is not to be called a physical impulse, for it lies out of the road of nature; but he that formed the spirit of man within him by his creating power, and fashions the hearts of men by his providential influence, knows how to new-mould the soul, and to alter its bent and temper, and make it conformable to himself and his own will, without doing any wrong to its natural liberty. It is such a drawing as works not only a compliance, but a cheerful compliance, a complacency: Draw us, and we will run after thee. ( b. ) The necessity of it: No man, in this weak and helpless state, can come to Christ without it. As we cannot do any natural action without the concurrence of common providence, so we cannot do any action morally good without the influence of special grace, in which the new man lives, and moves, and has its being, as much as the mere man has in the divine providence. ( c. ) The author of it: The Father who hath sent me. The Father, having sent Christ, will succeed him, for he would not send him on a fruitless errand. Christ having undertaken to bring souls to glory, God promised him, in order thereunto, to bring them to him, and so to give him possession of those to whom he had given him a right. God, having by promise given the kingdom of Israel to David, did at length draw the hearts of the people to him; so, having sent Christ to save souls, he sends souls to him to be saved by him. ( d. ) The crown and perfection of this work: And I will raise him up at the last day. This is four times mentioned in this discourse, and doubtless it includes all the intermediate and preparatory workings of divine grace. When he raises them up at the last day, he will put the last hand to his undertaking, will bring forth the topstone. If he undertakes this, surely he can do any thing, and will do every thing that is necessary in order to do it. Let our expectations be carried out towards a happiness reserved for the last day, when all the years of time shall be fully complete and ended.

4. Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58 , where he still prosecutes the metaphor of food. Observe, here, the preparation of this food: The bread that I will give is my flesh ( v. 51 ), the flesh of the Son of man and his blood, v. 53 . His flesh is meat indeed, and his blood is drink indeed, v. 55 . Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood ( v. 53 ); and again ( v. 54 ), Whoso eateth my flesh and drinketh my blood; and the same words ( v. 56, 57 ), he that eateth me. This is certainly a parable or figurative discourse, wherein the actings of the soul upon things spiritual and divine are represented by bodily actions about things sensible, which made the truths of Christ more intelligible to some, and less so to others, Mark iv. 11-12 . Now,

(1.) Let us see how this discourse of Christ was liable to mistake and misconstruction, that men might see, and not perceive. [1.] It was misconstrued by the carnal Jews, to whom it was first delivered ( v. 52 ): They strove among themselves; they whispered in each other's ears their dissatisfaction: How can this man give us his flesh to eat? Christ spoke ( v. 51 ) of giving his flesh for us, to suffer and die; but they, without due consideration, understood it of his giving it to us, to be eaten, which gave occasion to Christ to tell them that, however what he said was otherwise intended, yet even that also of eating of his flesh was no such absurd thing (if rightly understood) as prima facie—in the first instance, they took it to be. [2.] It has been wretchedly misconstrued by the church of Rome for the support of their monstrous doctrine of transubstantiation, which gives the lie to our senses, contradicts the nature of a sacrament, and overthrows all convincing evidence. They, like these Jews here, understand it of a corporal and carnal eating of Christ's body, like Nicodemus, ch. iii. 4 . The Lord's supper was not yet instituted, and therefore it could have no reference to that; it is a spiritual eating and drinking that is here spoken of, not a sacramental. [3.] It is misunderstood by many ignorant carnal people, who hence infer that, if they take the sacrament when they die, they shall certainly go to heaven, which, as it makes many that are weak causelessly uneasy if they want it, so it makes many that are wicked causelessly easy if they have it. Therefore,

(2.) Let us see how this discourse of Christ is to be understood.

[1.] What is meant by the flesh and blood of Christ. It is called ( v. 53 ), The flesh of the Son of man, and his blood, his as Messiah and Mediator: the flesh and blood which he assumed in his incarnation ( Heb. ii. 14 ), and which he gave up in his death and suffering: my flesh which I will give to be crucified and slain. It is said to be given for the life of the world, that is, First, Instead of the life of the world, which was forfeited by sin, Christ gives his own flesh as a ransom or counterprice. Christ was our bail, bound body for body (as we say), and therefore his life must go for ours, that ours may be spared. Here am I, let these go their way. Secondly, In order to the life of the world, to purchase a general offer of eternal life to all the world, and the special assurances of it to all believers. So that the flesh and blood of the Son of man denote the Redeemer incarnate and dying; Christ and him crucified, and the redemption wrought out by him, with all the precious benefits of redemption: pardon of sin, acceptance with God, the adoption of sons, access to the throne of grace, the promises of the covenant, and eternal life; these are called the flesh and blood of Christ, 1. Because they are purchased by his flesh and blood, by the breaking of his body, and shedding of his blood. Well may the purchased privileges be denominated from the price that was paid for them, for it puts a value upon them; write upon them pretium sanguinis—the price of blood. 2. Because they are meat and drink to our souls. Flesh with the blood was prohibited ( Gen. ix. 4 ), but the privileges of the gospel are as flesh and blood to us, prepared for the nourishment of our souls. He had before compared himself to bread, which is necessary food; here to flesh, which is delicious. It is a feast of fat things, Isa. xxv. 6 . The soul is satisfied with Christ as with marrow and fatness, Ps. lxiii. 5 . It is meat indeed, and drink indeed; truly so, that is spiritually; so Dr. Whitby; as Christ is called the true vine; or truly meat, in opposition to the shows and shadows with which the world shams off those that feed upon it. In Christ and his gospel there is real supply, solid satisfaction; that is meat indeed, and drink indeed, which satiates and replenishes, Jer. xxxi. 25, 26 .

[2.] What is meant by eating this flesh and drinking this blood, which is so necessary and beneficial; it is certain that is means neither more nor less than believing in Christ. As we partake of meat and drink by eating and drinking, so we partake of Christ and his benefits by faith: and believing in Christ includes these four things, which eating and drinking do:— First, It implies an appetite to Christ. This spiritual eating and drinking begins with hungering and thirsting ( Matt. v. 6 ), earnest and importunate desires after Christ, not willing to take up with any thing short of an interest in him: "Give me Christ or else I die." Secondly, An application of Christ to ourselves. Meat looked upon will not nourish us, but meat fed upon, and so made our own, and as it were one with us. We must so accept of Christ as to appropriate him to ourselves: my Lord, and my God, ch. xx. 28 . Thirdly, A delight in Christ and his salvation. The doctrine of Christ crucified must be meat and drink to us, most pleasant and delightful. We must feast upon the dainties of the New Testament in the blood of Christ, taking as great a complacency in the methods which Infinite Wisdom has taken to redeem and save us as ever we did in the most needful supplies or grateful delights of nature. Fourthly, A derivation of nourishment from him and a dependence upon him for the support and comfort of our spiritual life, and the strength, growth, and vigour of the new man. To feed upon Christ is to do all in his name, in union with him, and by virtue drawn from him; it is to live upon him as we do upon our meat. How our bodies are nourished by our food we cannot describe, but that they are so we know and find; so it is with this spiritual nourishment. Our Saviour was so well pleased with this metaphor (as very significant and expressive) that, when afterwards he would institute some outward sensible signs, by which to represent our communicating of the benefits of his death, he chose those of eating and drinking, and made them sacramental actions.

(3.) Having thus explained the general meaning of this part of Christ's discourse, the particulars are reducible to two heads:—

[1.] The necessity of our feeding upon Christ ( v. 53 ): Except you eat the flesh of the Son of man, and drink his blood, you have no life in you. That is, First, "It is a certain sign that you have no spiritual life in you if you have no desire towards Christ, nor delight in him." If the soul does not hunger and thirst, certainly it does not live: it is a sign that we are dead indeed if we are dead to such meat and drink as this. When artificial bees, that by curious springs were made to move to and fro, were to be distinguished from natural ones (they say), it was done by putting honey among them, which the natural bees only flocked to, but the artificial ones minded not, for they had no life in them. Secondly, "It is certain that you can have no spiritual life, unless you derive it from Christ by faith; separated from him you can do nothing." Faith in Christ is the primum vivens—the first living principle of grace; without it we have not the truth of spiritual life, nor any title to eternal life: our bodies may as well live without meat as our souls without Christ.

[2.] The benefit and advantage of it, in two things:—

First, We shall be one with Christ, as our bodies are with our food when it is digested ( v. 56 ): He that eats my flesh, and drinks my blood, that lives by faith in Christ crucified (it is spoken of as a continued act), he dwelleth in me, and I in him. By faith we have a close and intimate union with Christ; he is in us, and we in him, ch. xvii. 21-23 ; 1 John iii. 24 . Believers dwell in Christ as their stronghold or city of refuge; Christ dwells in them as the master of the house, to rule it and provide for it. Such is the union between Christ and believers that he shares in their griefs, and they share in his graces and joys; he sups with them upon their bitter herbs, and they with him upon his rich dainties. It is an inseparable union, like that between the body and digested food, Rom. viii. 35 ; 1 John iv. 13 .

Secondly, We shall live, shall live eternally, by him, as our bodies live by our food.

a. We shall live by him ( v. 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. We have here the series and order of the divine life. ( a. ) God is the living Father, hath life in and of himself. I am that I am is his name for ever. ( b. ) Jesus Christ, as Mediator, lives by the Father; he has life in himself ( ch. v. 26 ), but he has it of the Father. He that sent him, not only qualified him with that life which was necessary to so great an undertaking, but constituted him the treasury of divine life to us; he breathed into the second Adam the breath of spiritual lives, as into the first Adam the breath of natural lives. ( c. ) True believers receive this divine life by virtue of their union with Christ, which is inferred from the union between the Father and the Son, as it is compared to it, ch. xvii. 21 . For therefore he that eateth me, or feeds on me, even he shall live by me: those that live upon Christ shall live by him. The life of believers is had from Christ ( ch. i. 16 ); it is hid with Christ ( Col. iii. 4 ), we live by him as the members by the head, the branches by the root; because he lives, we shall live also.

47-51. He that believeth, &c.-- (See on Joh 3:36 ; Joh 5:24 ).

52. Jews strove among themselves-- arguing the point together.

How can, &c.-- that is, Give us His flesh to eat? Absurd.

53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.-- The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not but suggest the idea of His death--implied in the separation of one's flesh from his blood. And as He had already hinted that it was to be something very different from a natural death, saying, "My flesh I will give for the life of the world" ( Joh 6:51 ), it must have been pretty plain to candid hearers that He meant something above the gross idea which the bare terms expressed. And farther, when He added that they "had no life in them unless they thus ate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinking, in this gross sense, His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to be so. Our Lord had told them that in spite of all they had "seen" in Him, they "did not believe" ( Joh 6:36 ). For their conviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid and thoughtful in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and Office, He takes advantage of their very difficulties and objections to announce, for all time, those most profound truths which are here expressed, regardless of the disgust of the unteachable, and the prejudices even of the most sincere, which His language would seem only designed to deepen. The truth really conveyed here is no other than that expressed in Joh 6:51 , though in more emphatic terms--that He Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men; and that unless men voluntarily appropriate to themselves this death, in its sacrificial virtue, so as to become the very life and nourishment of their inner man, they have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to us sinners.