olutions with an apprehension of difficulty before them -with a sense of their own weakness and with a humble reliance on the power of divine grace. Many set out in the Christian course, with warm zeal, but with little consideration. Hence, when they meet with unlooked for opposition, they turn back and walk no more in it. As seed sown in a shallow soil suddenly springs up, but, under the scorching beams of the sun, withers away; so they who hear the word and receive it hastily, may discover much joy at first; but when tribulation arises, they are offended. They only bring forth fruit with patience, who receive the word and understand it, and so cherish it in the heart, that it takes deep root.

3. We farther learn, that our best support under the troubles of the world, is that boldness of access to God, which we enjoy in Christ Jesus. This is the argument by which the Apostle persuades the Ephesians not to faint at the sight of his tribulations, or at the apprehension of their own. As Christians have full liberty to come to God-may use great freedom of speech in his presence-may express all their desires may ask all that they need, with a confidence that he hears and regards them; What occasion have they to faint? What danger can dismay them? What difficulty discourage them? What burden depress them? What service seem too hard for them? "When I am weak, then am I strong."-" I can do all things through Christ who strengthens me."

4. How great a thing it is to pray as we ought-to pray in such a manner, that we can truly say, "We have had access to God ?”

Do we not often ask we know not what, and pray we know not how? How much distraction is there in our devotion? How cold are our desires? How uninfluencing our sense of the Being whom we address? How often do we bring into his presence impatience, discontent, envy, ill will and other disorderly passions?

If we have received, or think we have received an injury, How difficult it is to calm the tumult of the mind, and recover that serenity, sweetness and benevolence of heart, which are necessary to prepare us for communion with God?-How much sin is mixed with our prayers? We have need to pray, that our prayers may be forgiven.

5. Let the grace and condescension of God encourage us, unworthy as we are, to come often into his presence. He is rich in mercy to them who call upon him. Our wants are great and numerous, and he only can supply them. Let us attend to our wants, and we shall find matter for prayer-we shall know what to say when we stand before him.

How astonishing is it, that so many contentedly live strangers to God, and at a distance from him? That, absorbed in the pleasures and interests of the world, they neglect the favor of God, and the privilege of conversing with him? They who forsake him, forsake their own mercies. As for us, it is good that we should draw near to him; They who are far from him, perish.

SERMON XIX.

Saints and Angels one Family.

PHESIANS iii. 14; *5,

For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named.

PAUL, in the preceding verse, expresses his desire, that the Ephesian Christians would not faint at the tribulations which he suffered; but rather from his example would take courage to meet all the trials and dangers, which might await them in the cause of religion. Sensible of the weakness of human nature, and its aversion to sufferings, he fears for his new converts, lest, in those persecuting times, some should renounce the faith. He therefore labors to fortify their minds by proper arguments, that they might not be moved from the hope of their calling; and prays that they might be strengthened by the grace of God to constancy and perseverance in the truth." For this cause," saith he; i. e. because of the tribulations which attend the profession of the gospel; "I bow my knees unto the Father."

As "bowing the knees" was a common token of reverence in the presence of superiors, and a posture often used in prayer, to express the humility and en

gagedness of the mind; so the Apostle, by this phrase, intends prayer itself: And his meaning is, "For this cause I, with all reverence and fervor of soul, suppli cate the grace of God to strengthen, and confirm you in the religion which you have embraced and profess ed." Thus he expresses the same, sentiment in his epistle to the Colossians; " For this cause we cease not to pray for you, and to desire that ye may be filled with the knowledge of God's will, strengthened with might by his Spirit in the inner man." The phrase suggests to us, that in our prayers for ourselves, and intercessions for others, we should bow our souls before God with deep humility, and present our petitions with collection of thought, and intenseness of desire. The Apostle addresses the great God, as, "the Father of our Lord Jesus Christ."

God is the Father of all creatures: He by his pow erful word called into being those numerous worlds which are scattered through the immensity of space, and has given existence to the various tribes of crea, tures which inhabit them.

Mankind are God's offspring in a higher sense than inanimate and sensitive creatures: He is the Father of their Spirits, and his inspiration has given them understanding.

But in a most peculiar sense is he the Father of our Lord Jesus Christ; who, in regard of his divine nature, is called the image of the invisible God, the brightness of his glory, and the similitude of his person; and, in regard of his human nature, is called the Son of God, his only begotten, and his beloved Son; because he proceeded and came forth from God in such a manner, as no other being ever has done.

The conception of Christ's human nature, and its union with the divine, though mysteries which we cannot explain, may yet be understood as far as relig ion is concerned in them. In general we are instructed, that Christ is the mediator between God and men,

and that through him we must draw near to the Father. Innocent, unoffending creatures may approach him as their Father by creation. We guilty creatures must come to him through his only begotten, and well beloved Son. We must look to him, not merely as our Father; for we have sinned, and are no more worthy to be called his children; but especially as the Father of Jesus our Lord, who was ordained before the foundation of the world, and was manifested in these last times for us, that by him we might believe in God.

"I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named."

As the members of a family are denominated from the head, so all the faithful servants of God are represented as bearing his name. Christ says, "Him that overcometh will I make a pillar in the temple of my God, and I will write upon him the name of my God, and my new name," i. e. the Son of God, which name Christ had newly assumed. Under the Old Testament he was very rarely called the Son of God. While he appeared in the flesh, the Son of Man, was his usual title. After his resurrection he was seldom called any more by this name; but was styled the Son of God. This is therefore said to be a new name; and this is the name which he gives to true believers. The whole body of Christ's followers are distinguished, as having his Father's name written in their foreheads. The meaning is, they shall be denominated the sons of God; and in that character shall be openly and publicly received. Christ's new name, and the name of his Father, mean the same, even the sons of God; and by this name the happiness of the saints in heaven is often expressed. "God himself shall be with them, and be their God, and they shall be his sons and daughters. They shall be heirs of God, and joint heirs with Christ, and shall inherit all things."