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ST. PAUL, in the prayer which preeedes this sublime ascription of praise, had been offering several earnest petitions to God in behalf of his Ephesian charge. He introduces his prayer with a solemnity of address well calculated to prepare the mind of his reader for something affecting and important. With solemn prostration of body and humility of soul, he thus offers his ardent wishes for his new converts to the Christian faith: "For this cause," (namely, that they might not faint at his tribulations for them,) "I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and in earth is named." St. Paul possibly intended, by this in troduction, to remove an objection which some Ephesian disciple might be ready to urge against himself, that because he was not of the house of Abraham, he was not interested in the Divine mer cies. Being, therefore, the Apostless of the Gentiles, he anticipates this objection, by intimat ing, that the walls of partition was

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broken down, that thewJewno longer possessed exclusive privileges, but that the whole family in heaven and in earth was now united in Christ, and equally entitled to be called by his name, do eit gai

The prayer itself by no means falls short of the expectation excited by so solemn a commencement. "That he would grant you,” he continues, "according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell fin your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God." The whole of this passage is most full and expressive. Lans guage sinks beneath the greatness of the Apostle's ideas, and the anis mation of his heart, while the en deavours to describe the love of Christ and its effects on the Chris tian. He prays, that they may know that which, if taken in its extent, "passeth knowledge ;" and even adds, that they "might be filled with all the fulness of God."A

How different are the wishes thus expressed by St. Paul, to those which usually appear in the intercourse of modern Christians! While we are daily desiring all worldly advantages for our friends, how seldom do we thus feel sin earnest for the welfare of their souls! Let us learn from ~ the Apostle's example, to cherishsa more lively interest in the spiri tual concerns of each other; that in every intercourse and corres spondence of life, we may evidence: something at least of that Christian anxiety which he felt when he! uttered those words; “This thing I wish, even your perfection

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But might not ignorance or unbelief have suggested to some Ephe sian convert, that the Apostle's reas eid quilos of goitibns al trew

quests were far too great to be complied with, and included bless ings of too high a nature to be come the lot of the Christian upon earth? St. Paul, without mention ing this objection, effectually sets it aside by the words which conclude his prayer, and which we now propose to examine.

In doing so, let us consider, 1st, The power of God to supply the Christian's wants.

2dly, The specimen and pledge which Christians have of that power in their own experience.

3dly, The return of glory due to God for his exertion of this power.

First, The power of God to sup ply the Christian's wants.-It is necessary to consider the power of God, not so much in its own nature, as in its relation to his people in every age of the world. St. Paul, who had long known this power upon earth, and had even had a premature discovery of it in the third heavens, bears testimony in the text, that it is beyond the utmost, prayer of faith-"all that we can ask" and beyond the highest conceptions of the mind-" all that we can think." He had not forgotten the time, when, praying for a release from the thorn in the flesh, he had found the efficacy of this power, in teaching him rather to bear it; thus perfecting strength in his weakness. He had also, in his labours among the enemies of the Gospel, known in himself the same support that was promised to Jeremial, when it was said, "They shall fight against thee, but shall not prevail; for I am with thee, saith the Lord, to deliver thee." He testifies, therefore, of this power, that it was inconceivable and inexhaustible; and, indeed, no power less than infinite could be adequate to every wish and every want of the human soul.

But it is not in this speculative view only that the Christian regards the ability of God to supply his wants. In addition to exciting his

CHRIST, OBSERV. No. 192.

admiration, it strengthens his trust, and increases his joy. glande

It strengthens his trust. The Christian is one who has founded his hopes upon God. Every thing, therefore, that tends to make him more sensible of the fulness and power of the Almighty, tends to encourage a filial confidence; since he knows that power to be em ployed in promoting his welfare and safety. When, therefore, he feels his own weakness, how consoling is it to him to reflect that his Father which is in heaven is infinitely strong! When he thinks he has implored too much at the Throne of Mercy, what joy does it give him to remember, that God can do exceeding abundantly above all he asks, or even thinks!

Thus, in addition to strengthening the Christian's trust, it increases his joy.-This is, indeed, closely connected with the former; for the stronger and more genuine our faith, the more fixed and lively our spiritual enjoyment. It is true indeed, that the Christian's fears arise oftener from a doubt of God's willingness than of his ability; but when he considers how great and aggravated have been his transgres sions, he almost doubts whether the promises made in the Gospel can be applicable to himself, or whether one who has erred from God's ways so widely, and for so long a time, may find mercy at last. To such a one it is an important truth, that God is able, as well as willing, to hear and answer his prayers; able, not in point of mere power only, but consistently with all his attributes and perfections. His justice does not oppose his mercy. While sin separated between us and heaven, there was an impossibility that our prayers should be heard or accepted; but a Savi our having died, sin being pardoned, and the heart renewed, nothing remains to make it inconsistent with the Divine Majesty to grant our requests, when offered up in the way which he himself has

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taught and commanded in his word.

Secondly, We are to consider the specimen and pledge which the Christian has of the Divine power in his own heart. St. Paul says, "According to the power that worketh in us."-The power of God was first exerted in raising us from our original dust, in breathing into us the breath of life, and preserving us to the present moment from all the dangers that threatened our destruction. Each of these is a proof and pledge of the power of God in us, and therefore demands our admiration and gratitude; but it is to a yet far greater exemplification of this power that the Apostle seems to allude. The philosopher, when he would discover more of the power of God, begins to examine more attentively the works of nature; but, in addition to this, the Christian can appeal to that power as exerted in raising him from the death of trespasses and sins. He has been born again, and created anew in Christ Jesus. When he compares his present desires and fears, his hopes and sorrows, his motives and enjoyments, with those which once influenced him, he finds himself transformed in the spirit of his mind. The advanced Christian, therefore, no longer doubts that God can do more than he can ask or think, since, if he had no other evidence, he might appeal, in numberless cases, to his own experience of the Divine love and power. Will my heavenly Parent, he argues, who has already done so much for me, forsake me at last? Will He, who has given his only Son for me, withhold any lesser blessing? Can He, who has so fully proved his power, be unable, or He, who has so uniformly proved his infinite love, be unwilling, to make me holy and happy? Every want, therefore, should remind me of Him who is ready to supply it. When weak, may I rely on Him who is all powerful! when I most feel my ignorance, may I

look to Him who is all-wise! when beset with dangers and with enemies, may I pray to Him who is ever watchful! in a word, may every defect in myself teach me increasingly to admire and adore the perfections of my God!

But, it may be asked, will not the contemplation of such privileges encourage a feeling of spiritual pride, and destroy that deep sense of humility and dependence which becomes a fallen and guilty creature? Far, however, from this being the case, the same text that teaches the Christian his privilege, reminds him of his dependence. Neither the power nor the glory are ascribed to us. It is the power of God that worketh in us, and, therefore the Apostle infers, “To HIM be glory." Which leads us,

Thirdly, To consider the return of glory due to God for his exertion of this power.-It would be needless to prove generally, that we ought to feel gratitude to God, and ought to express it by rendering glory to his Name. This is not only a religious, but a natural and reasonable, service. We owe it to him as our Maker, our Preserver, and our Benefactor. But the particular nature, and the higher causes, of this glory, cannot be known but by the Gospel. St. Paul, in the words before us, mentions three very important circumstances relative to this glory; namely, the persons by whom it is paid, the church, the Source from which it is derived, Christ Jesus, its perpetuity, world without end,

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1. This glory is in the church.— That portion of Divine glory which is displayed by the works of nature and the dispensations of Providence, by the justice shewn in the punishment of fallen men and angels, and even the eternal bliss of those who kept their first estate, is quite unnoticed by the Apostle. He hastens to a yet more wonderful theme of adoration. Forgetting, as it were, every other source of Divine glory, he speaks only of

that derived from the redeemed church. Angels who never fell will praise their Creator for the vast blessings they enjoy; but the spirits of the just made perfect will have a theme of gratitude peculiar to themselves. For "I heard," said the Apostle John, "as it were a new song before the Throne, and before the four beasts, and the elders; and no man could learn that song, but the hundred and forty and four thousand which were redeemed from earth." Thus the church will add a new song of glory to God. The church also will doubtless be loudest in the general song of praise, on account of the contrast with their former state. When they view the height to which they are raised, they will look back, we may imagine, to the depth of misery into which they had fallen: when they feel conscious of unutterable felicity, they will doubtless remember that they were those who came out of great tribulation; they will en⚫ joy the greater delight in unspotted holiness, by calling to mind how long they carried with them a body of sin; and will triumph more loudly in their victory, while they reflect upon the perils of the con

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to exhibit his glory: every prayer offered in humility and faith, every action performed from Christian motives, every trouble sustained for the cause of God, contributes to his glory. And how great is the privilege thus to join with angels and archangels, and the church universal, in so ennobling a service; especially as our own happiness is inseparably connected with the performance of the duty! Let us, then, earnestly pray to that Spirit by whose sanctifying influences alone we can do unto God true and laudable service, that in every thought, word, and work, we may be enabled to shew forth the glory of our Redeemer.

2. The second circumstance mentioned by the Apostle respecting this glory is, the Source from which it is derived-Christ Jesus.-This, being in some measure included in the former circumstance, needs not be again proved. We may, however, learn from this, a practical distinction between a true and a false church. The members of the former attribute the glory of their redemption to Christ; while those of the latter, however variously distinguished in name or doc trine, assume the whole or part of it to themselves. He who imagines These claims of the Almighty that his own works will procure on our gratitude and praise apply his salvation, deprives God of his exclusively to the redeemed church, honour; for the glory which he reand a lively consciousness of them ceives for the salvation of man is will be a most effectual incitement only through Christ. But the humto holiness; for we must not ima- ble penitent, trusting implicitly to gine, that the glory of God in the the merits of his Saviour, will join church is confined to the church with sincerity in singing those songs triumphant. The church, even of praise which St. John repeatedly while "militant here on earth," assures us are sung by the church may and must contribute to his triumphant above. They are comglory. We were created and re- pletely in unison with the feelings deemed for this very end, that we and sentiments of such a man, might shew forth his praise, not since they attribute glory to God, only in heaven, but even in the through Him who alone hath represent world; and the way to deemed us by his blood. In this, as evince it is by consistency and ho- in other things, the Church of Engliness of conduct. We should be land evidences itself to be a branch willing to spend and be spent in of the church of God. Every suphis service. If we are real disciplication for mercy, every acknow ples of Christ, it is our privilege ledgment of past blessings, and every

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-song of praise, is addressed to the Divine Majesty only in the name and through the merits of our Saviour Christ. That church whose Ferrors we profess to renounce, still continues to supplicate God, not exclusively through Christ, but through the medium of saints, and angels, and martyrs;-but He who giveth not his honour to another, receives no ascription of glory, or petition for favour, but through the intercession of his dearly beloved Son.

3.The last circumstance mentioned by the Apostle respecting this glory is its perpetuity: "To him be glory in the church by Christ Jesus, throughout all ages, world with out end."This perpetuity of the Divine glory, when taken in connexion with what had gone before, is a most consolatory truth. It is a decisive argument for the eternity "of the church's happiness; for the dead cannot praise God. While, therefore, God himself shall exist, the church shall endure, to contribute to his glory. The song of praise, now so often interrupted, shall then be uniform; now so short, shall then be eternal; now so feeble, shall then be "loud as the voice of many waters." If we look forward into endless duration as far as the human mind can -stretch, this glory will be still new and still beginning. The song of adoration shall never tire the lip of the happy spirit, or weary the pear of this beneficent Redeemer;

and efernity itself, far from being tedious, will not suffice to utter all the praises of Him who loved us, and gave himself for us," k

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But while we contemplate, the eternity of God's glory in the church, with what force does the important question recur, Are we true members of that church? Are we shewing forth the glory of God on earth? For if not, what ground have we for supposing we shall be permitted, with the church triumphant, to celebrate it in heaven? Thousands "who profess and call themselves Christians," do not in reality belong to this church. One denies the Divinity of the Redeemer; another depends, in whole or in part, upon his own righteousness for salvation; another seems to begin well, but turns back to the world, and crucifies the Saviour afresh; and still a larger number are wholly thoughtless and indifferent to the subject. Now none of these can add, as far as their conduct is a test of their real views, that solemn Amen with which the Apostle concludes and confirms his ascription of praise. Their life is in perpetual variance with such a sentiment; and their eternal exclusion from the privileges of that church, of which they were members only in name and not in reality, will prove how awful a thing it is to have heard of the blessings of the Gospel, and to have rejected them till the space for repentance is for ever passed.

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