So here we have, in three steps, the great central truth of the Gospel set forth in symbolical aspect: the Son that gives, the Son that is, the Bread of the world, and the death whereby His flesh and blood are separated and become the nourishment of all sin-stricken souls. I do not say one word to enforce these claims, but I beseech you deal fairly with these Gospel narratives, and do not go on picking out of them bits of Christ's actions or words, which commend themselves to you, and ignoring all the rest. There is no more reason to believe that Jesus Christ ever said, 'As ye would that men should do to you, do ye even so to them likewise,' or any other part of that Sermon on the Mount which some people take as their Christianity, than there is to believe that He said, 'The bread which I give is My flesh, which I will give for the life of the world.' Believe it or not, it is not dealing with the Scripture records as you deal with other historical records if, for subjective reasons, you brush aside all that department of our Lord's teaching. And if you do accept it, what becomes of His 'sweet reasonableness'? What becomes of His meekness and lowliness of heart? I was going to say what becomes of His sanity, that He should stand up, a youngish man from Nazareth, in the synagogue of Capernaum, and should say, 'I, heaven-descended, and slain by men, am the Bread of Life to the whole world'? I was going to make another observation, which I must just pass with the slightest notice, and that is that, taking this point of view and giving full weight to these three stages of our Lord's progressive revelation of Himself, we have the answer to the question, What is the connection between these discourses and the ordinance of the Lord's Supper? Our modern sacramentarian friends will have it that Jesus Christ is speaking of the Communion in this chapter. I take it, and I venture to think it the reasonable explanation, that He is not speaking about the Communion, but that this discourse and that rite are dealing with the same truths—the one in articulate words, the other in equivalent symbols. And so we have not to read into the text any allusion to the rite, but to see in the text and in the rite the proclamation of the same thing—viz. that the flesh and the blood of the Sacrifice for sins is the food on which a sinful and cleansed world may feed. II. So, secondly, let me ask you to note our Lord's requirement here.