There are still some sentences left in this chapter which must not be passed over. '_Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?_' However little of the _love_ of God there might be in the men to whom Jesus spoke, there was a conscience which responded to what He said. Their conscience said there must be a Father,--we _ought_ to be His children. If so, and if this man were not a blasphemer, but the Son of God, might He not charge them before His Father for their denial of Him? The thought was a natural one. How eagerly a teacher who came in his own name would have profited by the terror it excited! How continually the ministers of Jesus Christ _have_ said to unbelievers, 'What! dare you question His mission? If He should be what we say He is, how certainly He will accuse you to the Father for your rejection of Him.' Jesus Himself declares that this is not His office--that He is not, and never can be, the accuser. The law in which they gloried, in which they trusted, that was accusing them,--that was telling them how they had resisted the God of love,--that was telling them that they needed a Person to unite them to God; an elder Brother, in whom they might meet and behold their Father. Moses the lawgiver was writing of this Advocate and Brother. But if those letters of his were boasted of and worshipped, not believed, how could they believe the quickening, life-giving words, which are written not in tables of stone, but in fleshly tables of the heart, by the Son of Man? DISCOURSE XIII. THE BREAD FROM HEAVEN. [Lincoln's Inn, 5th Sunday after Easter, April 27, 1856.] ST. JOHN VI. 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._ In general, the signs or miracles of Christ which St. John records are not the same with those which the other Evangelists have recorded. The exceptions are found in this chapter. Here, as in St. Matthew, St. Mark, and St. Luke, we have a narrative of the feeding of the five thousand; here, as in St. Matthew and St. Mark, we have the narrative of Jesus walking on the sea. There is no doubt that the events described in all the Gospels are the same. In time, place, numbers, and in most of the circumstances, they exactly correspond. The variations in St. John, however, are very instructive as to his own design. We may learn from them why he repeats his predecessors, as well as why he so commonly introduces topics which they have not touched.