tions of his law, are we not betraying him under the pretence of friendship, setting his commands at variance with his promises, and virtually maintaining that his Gospel leads to that most unscriptural conclusion, "Let us sin that grace may abound?”

In short, the neglect of prayer, the allowed indulgence of evil thoughts, a worldly spirit, all false, corrupting, or uncharitable conversation, and every sinful course of life, in those who profess and call themselves Christians, are a tacit abandonment and betraying of Christ. Who indeed can say that he has been truly faithful to him? There is, however, an essential distinction between the treachery of Judas and the fall of Peter. It is to our shame that we have so often proved weak, timid, or inconsistent disciples, as in a memorable instance was the latter; but let us most of all dread lest we become final apostates, like the former; and the most effectual way to guard against this is, to watch and pray against every temptation to evil, and to beware of the first approaches to coldness or infidelity in the cause of our professed Lord.

77

SERMON VII.

GOD'S POWER BEYOND THE CHRISTIAN'S

CONCEPTIONS.

EPHES. iii. 20, 21.

Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; unto him be glory in the church, by Christ Jesus, throughout all ages, world without end. Amen.

ST. PAUL, in the prayer which precedes 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 introduction, 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 mercies. Being, therefore, the Apostle of the Gentiles, he anticipates this objection, by intimating, that the wall of partition was broken down, that the Jew no 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.

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 in 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. Language sinks beneath the greatness of the Apostle's ideas, and the animation of his heart, while he endeavours to describe the love of Christ and its effects on the Christian.

He

prays, that he may know that which, if taken in its extent, "passeth knowledge;” and even adds, that he “might be filled with all the fulness of God."

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 in earnest for the welfare of their souls! Let us learn, from the Apostle's example, to cherish a more lively interest in the spiritual concerns of each other; that in every intercourse and correspondence 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."

But might not ignorance or unbelief have suggested to some Ephesian convert, that the Apostle's requests were far too great to be complied with, and included blessings of too high a nature to become the lot of the Christian upon earth? St. Paul, without mentioning 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,

First, The power of God to supply the Christian's wants.

Secondly, The specimen and pledge which

Christians have of that power in their own experience.

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

First, The power of God to supply 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 Jeremiah, 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.