most weak and despairing disciple of the Redeemer shall at length be obliged to quiet his murmurs, and to confess, that in all the operations of Nature, and Providence, and Grace," the Lord hath done all things well."

The expression hereafter, which our Lord used to St. Peter, may refer either to some period within the life of an individual-or to a future age of the world-or to that last great day when all things shall be disclosed; and in each of these views the promise is often fulfilled.

In the first place, even within the life and memory of an individual a dark and intricate dispensation of Providence sometimes becomes plain. The case of Jacob is remarkably striking. Nothing could appear more adverse and inexplicable than the dispensations of God towards that holy patriarch. He lost his beloved son Joseph; and in the bitterness of his spirit he exclaimed, "I will go down to the grave to my son mourning." Innumerable other calamities followed, till at length, the most piercing of all, Benjamin was taken! and then, bowed down and brokenhearted, he exclaimed, “Joseph is not, and Simeon is not, and ye will take Benjamin also !-all these things are against me!" Yet amidst all, mercy was in the bitter cup. Let us follow him to Egypt, and hear his altered language: Joseph my son is yet alive! I will go and see him before I die." Thus he lived to witness the intended issue of the darkest providences. The land was preserved from famine; the longÍost son was raised to the highest honours; and Jacob himself was restored to his beloved offspring, among whom he parted his last blessing, and expired in peace.

In a somewhat similar, though less marked and miraculous, manner, may the Christian in the present day often look back upon his past life, and survey the way by which the Lord his God has led

him. Much may have been intricate and perplexed; events that promised vast results may have ended in nothing; and others, which seemed at the time of little importance, may have eventually produced the greatest effects. Even in the affairs of religion, an apparently easual train of thought, a remark from a friend or minister, a text of Scripture, a change of circumstances in life, may possibly have been at the foundation of that happy change which has gradually taken place in his soul. It is true that there is no general necessity for thus attempting to retrace every thing to a particular point of time or conjuncture of providences; and not a few evils have arisen from the weakness, the vanity, and the fancifulness of men relative to this subject: but, without indulging superstitious or idle prejudices, the Christian, in looking back upon the general path of his life, taking a fair and sober estimate, and comparing event with event, will often perceive that the whole was one connected chain, of which, though he could see but a single link at a time, he now knows the general plan to have been ordered for the best, by an all-merciful as well as all-wise God.

But, though even during the life of an individual we may sometimes retrace the probable intentions of many dispensations of God's providence, yet in other cases the discovery is reserved for a longer period of the world's duration. Numerous instances of both this and the preceding case might be produced from the sacred page. The history also of the Church of Christ, in every age, abounds with illustrations of this truth. To mention but one-how forcible a proof is the Reformation from the delusions of Popery! Nothing could appear more unlikely than almost every circumstance at the time, to produce so glorious an effect. Who that had lived in that age could have

predicted such a change as we now see to have taken place? Yet even the passions and oppositions which appeared at the moment to obstruct the high and heavenly cause, we now find to have been overruled for good. Another act of this sacred drama seems to have been completed; Christianity is spreading widely and rapidly through the world; the Scriptures are fertilizing the vast tracts which infidelity and superstition lately ravaged; the Messiah's kingdom is hastening, and the latter-day glory dawning upon the world; and all this may be retraced to that Reformation which began, and for a considerable time was carried on, by means of events of apparently a very casual and sometimes even trifling nature. "What I do thou knowest not now, but thou shalt know hereafter."

Perhaps, in like manner, (if it be allowed once more to allude to a more recent event, which seems even yet to meet us on every side, to mingle with our conversations, and which we neither can nor ought to dismiss from our thoughts), perhaps the awful dispensation which we have lately witnessed— dark and unfathomable as it must now be considered-when looked back upon, after the lapse of a century, will appear fraught with consequences which we at present little conjecture. What they may be, whether adverse or otherwise, is not for man to divine. But whatever they are, the grand and leading truth is still clear, that the government of all things is placed in the hands of Him, who is not only "the mighty Counsellor," but also the "Prince of Peace," and to whom, therefore, "as to a faithful Creator," the Christian may with implicit faith, commit all his interests for time and for eternity.

But, after all, this world is not the place appointed for a full disclosure of the mysteries of the Divine dispensations. Much, and

perhaps the greater part, must be left to that day when the secrets of all hearts shall be disclosed. Then shall every intricate event beam forth in the clearest splendour of truth and wisdom. The ways of God shall be fully justified in the sight of an assembled universe; so that even those who shall be condemned to "the bitter pains of eternal death," shall be obliged to confess that all was wise and equitable on the part of their Creator. A new æra of celestial light shall begin; and the abstruse points which now divide the Church of God, shall probably appear so plain, that the only wonder of heaven will be-how they seemed so mysterious upon earth. What angels already know will doubtless be made known to all the great household and family of "the just made perfect; " and even subjects respecting which, perhaps, angels themselves, at present, "find no end, in wandering mazes lost," may possibly be then disclosed to the lowest of the inhabitants of that blissful world. In the mean time, of one thing, at least, we are quite sure, that when the whole plan of God's government, in all its departments, shall be developed, it will be found that grace and mercy, wisdom and justice, with every other Divine attribute, have been magnified throughout the whole of his dispensations.

The practical inferences from this subject are very obvious and important. If we know so little, what a motive for looking up to an all-wise Teacher! If all around us be so dark, how great is our need of faith to confide in Him, where we cannot discern his footsteps! If the world be a scene of such uncertainty, how ardently should we be "looking for and hastening to" another and a better world, where all is certainty and repose; and how earnest should be our preparation for it! Let us but fully realize as we ought these im

portant facts, and little further surely can be wanting to raise our affections above the troubles and vanities of the present life, to the permanent enjoyments of that state where we shall see and know as we are seen and known, and where grief, and doubt, and error, shall be for ever exchanged for the full assurance of understanding, and the immutability of love, and peace, and joy.

C, S.

FAMILY SERMONS.-No. CVIII.

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 pre. pare 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 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."

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 re

quests 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 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 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.

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.

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 employed 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 transgressions, 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 Saviour 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

51

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,-and its perpetuity, world without end.

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 wonder ful theme of adoration. Forgetting, as it were, every other source of Divine glory, he speaks only of