God wrought out our redemption was by assuming the nature of man. Perfect God he was from all eternity; and when the fulness of time for accomplishing this great work arrived, he became "perfect man." He was made man, otherwise he could not have suffered, for God is incapable of suffering. God acts upon all things, for all things are the work of his hands; but nothing can act upon him. Yet he who was thus made man, was also the Son of God, in order that the dignity and value of his sufferings might be equal to the mighty task he had undertaken. If again we are asked, How can these things be? how can God and Man be united in one Christ? we reply by another question-How can soul and body make one man? We know that they do constitute one man, because we are sure that flesh and blood can neither think, nor will, nor remembercannot perform any of those offices which our souls perform every instant. But we know as little about the manner in which their union is brought about and preserved, as we know about the union of the two natures in Christ. We are sure of the fact; our faith in Jesus as an almighty, and also as a compassionate1 Saviour, is built upon it: and thus we make the use which God intended we should make of it.

"This" then "is the Catholic Faith, which except a man believe faithfully he cannot be saved." The

1 Heb. iv. 15.

Creed relates to yourself, not to others; judge of your own faith by its decisions. You are not called upon to decide respecting the case of others, respecting those to whom the Gospel was never preached; respecting those to whom early education or powerful prejudice has given a wrong bias, and who think they do God service by denying the Divinity of his Son, and by robbing him of the glory of achieving our redemption. To their own Master they stand or fall; they must shortly give account to him who is ready to judge both the quick and dead: doubt not that the Judge of all the earth will do right. Be then charitable in your judgments of others; compassionate their errors; endeavour, as far as your opportunities and abilities permit, to recal them to the right path: but be strict in your judgment of yourself. Bless God for the many advantages towards the attainment of religious knowledge, which he has vouchsafed: and consider them as added talents, of which improvement will proportionally be expected from you-more enlarged love to God, your Creator, your Redeemer, and your Sanctifier, and more zealous devotion to his service, as you become more acquainted with his threefold claim upon you in those three relations. You believe that your Saviour is Almighty God; build then on this Rock of ages your faith, your hope, your peace, your joy he that thus builds, shall never be moved, You believe that your Saviour took part of our flesh and blood, and in all things was made like unto his

brethren; in all your troubles and temptations then look up to him as your merciful high-priest, who has himself suffered being tempted, and therefore who is able and willing to succour you. In this manner reduce the Creed, which you have this day confessed before men, to practice. Its sayings are faithful, and worthy of all men to be received. May God incline us all to embrace them, not with our understandings alone, but with our hearts that so their efficacy may appear in the tenour of a holy life and conversation, for the sake of his Son Jesus Christ our Lord; to whom with the Father and the Holy Ghost, the ever-blessed Trinity in Unity, be ascribed all blessing and honour and glory and power, for ever and ever.

COLLECT.

Almighty and everlasting God, who hast given unto us thy servants grace by the confession of a true Faith to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity; we beseech thee that thou wouldest keep us stedfast in this Faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end.

Amen.

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SERMON XVI.

THE CHRISTIAN ARMOUR.

TWENTY-FIRST SUNDAY AFTER TRINITY.

EPH. vi. 13.

"Take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand."

WE cannot satisfactorily explain this portion of Scripture unless we take a brief survey of the argument of the whole Epistle. Through the first two chapters, the Apostle urges that it is the eternal purpose of God to embrace with the arms of his equal and impartial mercy the whole race of guilty Adam; and that the prerogative of Israel, by which they had hitherto seemed the only heirs of the promise, was for ever abolished. He is careful to show that none of us obtain these inestimable blessings in reward of our own works; for we were dead in sins, and are quickened in and with Christ, through the exceeding riches of his undeserved grace. He then

proceeds in the third, and part of the fourth chapter to state the provision which God has made for preaching his glorious Gospel. Christ having ascended on high has endowed his Church with ministerial gifts. Through the medium of apostles, evangelists, and pastors we are abundantly instructed both in the nature of the salvation purchased for us, and in the duties which the redeemed servant of Christ is called upon by new and constraining motives of love and gratitude to fulfil. Those duties are admirably and clearly particularised in the latter part of the Epistle. We are called to the exercise of truth, meekness, industry, honesty, edifying conversation, kindness, forgiveness, purity, cheerfulness, thankful

ness.

These are the excellences which are to shine forth in our deportment towards all men. And in the peculiar relations of life, as husbands and wives, as parents and children, as masters and servants, peculiar duties arise. These also are noticed, and thus the Christian is thoroughly furnished with a knowledge of all the good works to which he is called, and of the motives, which should urge him to zeal and perpetual activity. Had the Epistle ended here, it would have laboured under a most serious defect. Justly might the Ephesian exclaim, "To will is present with me; but how to perform that which is good, I find not." But this indispensable information is not withheld: we read it, I apprehend, in that portion which the Church has selected for the Epistle of the Day, and which is frequently called the