ticular branch. And as it comes not of ourselves, so the instinct of those who live by it is not to seek themselves. Being fed by the divine spirit, it partakes of that divine nature which ever works. Those who have most of it most deeply feel it to be a gift which they never merited. Yet the fact of its being a gift does not lead them to trifle with it as if it required no exertion, but rather to watch it more jealously, and strive for it more earnestly, lest that which was not originally their own be taken away, like some honoured guest departing from an unworthy house. We are apt to treat our own friends and kindred unceremoniously: but we observe some stranger with honour. Even so, let us guard reverently this dread visitor, the Holy Spirit, and take heed that our hearts be swept and garnished for his presence.

Truly, brethren, this one gift to our souls would be worth far more than all the world besides. It would do more for our enduring happiness here; and it would launch us with the firmest hope on the dread voyage of the world unknown. Pray we then earnestly, that God would do for us in all other things that which He seeth best; but that He would grant us this gift of abiding as lively branches in the vine of his Son. Very painful may be that chastisement by which He often purgeth the branches that they may bring forth more fruit. But wheresoever the true life abides; the life of humility, of self-devotion, and of that love going out of ourselves to God and to man, which may also be called faith (working by love), there is also that deep satisfaction of which Christ spake, when He said, "Peace I leave with

you not as the world giveth, give I unto you;" there comes also the spirit of power, and the spirit of a sober mind. Hence that strange calmness with which the few who are great in the kingdom of heaven have turned aside from sinful pleasures, and gone through losses, sufferings, and reproaches, breathing perhaps a new spirit into their generation, changing the face of kingdoms, lighting candles not to be quenched, rooting up old abuses, transmitting inheritances of thought, or consolidating institutions destined to abide. Such men are indeed fellow-workers with God; they are admitted into that fellowship of eternal life, which is a pouring out of the same spirit, or the communication of powers the same in kind (righteousness, forethought, benevolence) as those by which the world is made. Even such a fellowship becomes those who are also his offspring. If any one asks why there are few who are thus thoroughly saved from the corruption which is in the world through selfishness; or why most men seek the things that are their own, and comparatively few that peace which comes of entire self-devotion to God; there seem to be chiefly two answers.

One is, men do not thoroughly believe that there is more happiness in partaking of the spirit of self-devotion which was in Christ, than in seeking pleasant things for themselves. Thus their faith fails them. They should pray for their faith to be increased. Lord, increase our faith in the blessedness of doing thy will, rather than in following the world, the flesh, or the devil.

But another reason is, men do not use the grace which they have; and therefore more grace is not given

them. They have gross carnal conceptions of Scripture metaphors, and pray to have their souls saved hereafter, but do not strive to be saved from evil now. They do not see, that where the Spirit of the Lord is, there is heaven; and where the spirit of wickedness is, there is destruction and the beginning of hell.

Whereas if they loved and put in practice the Spirit of God, they would begin to do the work of God. They would find, every day of their lives, some little act of self-denial, or of kindness, or of truth-telling, or of honesty, which might be a witness and an exemplification of the life that was in them; then they would grow in spiritual life and energy. Like the muscles of the practised pedestrian differ from those of the lounging sot, so the energies of the soul in the humble and watchful Christian excel those of the indolent hoper for heaven, who cultivates no heavenly temper. When the powers of life are not used, they gradually die away. Prevent the living tree from growing, or persuade the bee not to gather honey, and then only will you find a Christian whose life is without the fruitful activity which belongs to the Spirit of God.

Take with you, therefore, to-day, brethren, this one saying. As our Father which is in heaven worketh hitherto, so we, if we are also his offspring, shall gladly and in spiritual freedom do the work of Him that sent us. It was a pretty saying of a Heathen that by not doing any good action he had lost a day. But the revelation which we have received of the mysterious sources of our strength, should far more strongly impress upon us the necessity of cherishing the gift we have all

received. Our spiritual life, the unwritten word of God within our souls, grows by his grace, and is as sure to bear fruit by it as the tender blade by the dew. It can no more flourish without partaking of his holy spirit than the lily of the field can put forth its glory without the kindly breath of the winds of heaven. But He worketh hitherto, and His children partake of His life.

Let every man therefore ask himself this question, By what work of self-devotion or righteousness, of forethought or goodness, am I this day cherishing and putting forth the divine life, even as my Father worketh hitherto, being good and doing good? Do I also work as having life in Him who is eternal life?

LAMPETER, May 29, 1853.

SERMON XVII.

THE HOLY TRINITY AN INFERENCE FROM THE INCARNATION.

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No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him. John i. 18.

If any one takes the trouble to compare the Apostles' Creed and the one called Athanasian, he will find the same series of truths exhibited from two different points of view; while again the Nicene Creed may be said to hold a middle place, in point of style, between the two already mentioned, but to resemble more nearly that of the Apostles.

In the simplicity of the more primitive document it is thought sufficient to set forth the great cardinal facts which lie at the foundation of Christianity, making up as a whole the Incarnation of the Son of God as our Lord and Saviour. Nor in the tone of the Nicene Creed is there any essential change; the same facts being only unfolded with somewhat greater fulness, illustrated by some natural metaphors, and, in at most two instances, pushed to a doctrinal consequence. Whereas, on turning to the most modern of the three formal statements of belief which our Church has thought good to retain 11

W. S.