gave He power to become the sons of God, even to them which believe on His name."

But observe the effect of belief in Him. Will it not lead in you to the same practical results, which it produced in this Samaritan? She believed that water was to be found in Jacob's well. The consequence was, that she came there to seek it. Her belief was only natural belief, no doubt, and there was good ground for it: but because it was a true belief, it led on to action. And the same will be the effect of our belief, if we have as strong a faith in things divine, as she had in things earthly. She did not remain in the city; but being persuaded that water was to be had, she came to fetch it. Have we as firm a belief that in the God-man, whom she found awaiting her, there truly dwells the life of our souls? Do we count as certainly to obtain heavenly gifts from union with Him, as she did to fill her vessel with the earthly element? If we do, we shall come with not less faithful earnestness to seek Him.

Now the mean whereby we may hold intercourse with the Son of Man is expressly declared in Holy Writ to be that heavenly Feast, wherein He gives Himself to His servants. "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 which I will give is My flesh, which I will give for the life of the world." "For My flesh is meat is drink indeed."

indeed, and My blood

The

Capharnaites, to whom these words were originally spoken, supposed that by some strange transmutation, Our Lord's sacred body would be cut into morsels, and eaten as natural food by men. But the divine banquet of the Holy Communion, to which they refer, has another signification. It is that heavenly and spiritual union with the Son of Man, whereby He gives us to drink of that well of life, which He brought down from above for the healing of a world. Thus does He open to us that "spring shut up," that "fountain scaled," whereby those who have first been washed in the blood of the Lamb, may afterwards drink of the never-failing waters of His Spirit. This ex

haustless blessing flows forth from the throne of God for the benefit of sinners. And this gift is offered to the faithful in the Holy Communion of Christ's Body and Blood. No doubt it is an awful and sacred gift: no doubt none should draw near to this sacred fountain carelessly. Happy those who, when they come, discern from the first the reality of their Master's presence. Happy those, who have not waited like this woman to put away their sins, till they suddenly feel the awful eye of Him who can detect them. For this is no common feast, no trivial ordinance. Therefore let a man examine himself, and so let him eat of that bread and drink of that cup. For by these means does whole Christ give Himself to His people. And yet how can men who need

grace turn away from these healing waters? Did not even the Samaritans flock to their heavenly guest? Did not they beseech Him to tarry with them? Oh, entreat Him to dwell in your hearts! Make preparation for Him by mortifying every sin which He hates. You know not whether His gracious presence may be again vouchsafed. "Behold, I stand at the door and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me."

91

SERMON VIII.

CHRISTMAS.

ST. MATTHEW, viii. 16, 17.

[Preached in York Minster, before the Judges of Assize, December 19, 1847.]

"He cast out the spirits with His Word, and healed all that were sick that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities,

and bare our sicknesses."

THESE are some of the acts of Him, whom at this season the Church commends to your memory. For His Advent is again come round, the rapid months have brought you back to it, the Royal Child is once more to be remembered, the Baptist's errand has been again fulfilled. Let us approach Him with the fitting preparation of reverence and love, remembering that Eastern Kings came from far to seek Him, but that He was first found by the humble shepherds of His native Jewry.

Now there is an obvious difficulty in the application which the text contains of Isaiah's prophecy.

Do these words refer only to the mercifulness of Our Lord's actions? Is this all which is designed, when He is said to have borne our griefs and carried our sorrows? Did He merely remove them as the physician does his patient's ills, or as Elisha did the leprosy of Naaman? If this were all, we might well ask, in the first instance, what benefit it is to us? These miracles have long ceased this healing power has long since been suspended. And it has left us as subject as before to the maladies of life: do not diseases still distress, accidents alarm, death await us? Why should we deck our Churches yearly with their Christmas honours, if it had been so transient a blessing which was bestowed upon our race?

Again, this view of the nature of Our Lord's blessings corresponds not to that which ancient prophecy declared of His approach. For is not His coming the middle point of the world's history; which all the events of ancient days were continually showing forth? In Him we have the woman's seed, who was to restore what was forfeited by the Fall. He is the rod which was to arise out of the stem of Jesse, on which the Spirit of the Lord should rest. He was to grow up as a branch out of the dry ground of man's fallen nature. Why all this preparation, if it was to end in such transient exercise of healing virtue as favoured men of old had possessed?

And again, how far is this from satisfying the