SERMON XIX,

Saints and Angels one Family,

EPHESIANS iii. 14, 15.

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."

Asbowing 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, supplicate the grace of God to strengthen and confirm you in the religion which you have embraced and professed." 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 be fore 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 creatures 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 Fath er. 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."

Believers on earth, and saints and angels in heaven, are all one family. They are servants of the same Lord, and children of the same parent. From him the whole family in heaven and earth is named. The saints in this world are strangers and pilgrims. They have here no continuing city. But they will soon be called home to join their brethren in the upper world. They are here training up for heaven; and when their course of discipline is finished, they will be received to those blessed mansions, which Christ has prepared, and into which those have entered who are already dead in Christ.

It may be useful to contemplate the relation between believers on earth, and saints and angels in heaven.

1. They all spring from the same common parent. They have all one father; one God has created them. Angels are an order of beings superior to men; they are endued with larger powers, and raised to higher glory But still they are dependent creatures. They owe their existence, their powers, and all their glory to the same God, to whom we are indebted for our inferior station in the scale of being.

2. The family in heaven and earth are all governed by the same general laws. There are indeed some laws peculiar to the present state. In a family of children, the younger are under a certain discipline suited to their tender and unexperienced age. So the saints in this world are under tutors and governors until the time appointed of the Father. But the main substance of religion is the same, both in heaven and in earth. The moral kingdom of God is a kingdom which cannot be moved. The laws of it are immutable; and they are all suited to the nature and condition of his subjects, and need no revision or amendment. love, reverence, worship and serve the Supreme Lord, and to promote the glory of his kingdom, and the hap

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piness of their fellow subjects, are obligations common to all rational and moral beings in heaven and in earth.

3. As children of the same family, they share in the same pleasures and enjoyments. The glorified spirits are represented as surrounding God's throne, and pouring forth in his presence their songs of adoration and praise-as celebrating his perfections and works, the wonders of his providence toward themselves and other beings, and especially the glories of his grace toward fallen men. The saints below taste a sweetness and delight in the same devout and pious exercises. "It is good to sing praises to the Lord: It is pleasant, and praise is comely." The angels are ministering spirits, sent forth to minister to the heirs of salvation. They are highly gratified in beholding the methods, and in serving the designs of divine love toward our guilty race. When the Saviour was born, heaven was moved with joy: There was a multitude of the heavenly host, who came down to earth, and sang, "Glory to God in the highest; on earth peace; good will to True Christians here below partake of the same benevolent temper. They rejoice in the good done, and in the opportunities to do good to their fellow mortals. There is joy in heaven, when a sinner repents. There is joy in the church, when religion prevails, and sinners are converted from the error of their ways.

men."

4. As among the members of a family there is usual. ly a general resemblance of features, speech and man. ners, so the saints above and below have the same general temper; the same distinguishing complexion.

Man, at first, was made little lower than the angels. He bore the same divine image. This was lost by the apostasy. It is in a degree restored by regeneration, which renews the soul after the image of God in righteousness and true holiness. This image will be perfected in heaven, where the children of God shall be made equal to the angels-not, indeed, equal in the