II. Paul expresses his great thankfulness to God for the happy success of the gospel among these Ephesians. "After I heard of your faith and love, I cease not to give thanks.”

Her jo ced in the honor which rebounded to the crucified Jesus, who, having made his soul an offering for sin, now saw his seed increasing, and the pleasure of the Lord prospering in his hands. He rejoiced to think, how many immortal souls were now rescued from the power of Satan, delivered from guilt and condemnation, and brought into a state of pardon and fafety. He rejoiced in the happy consequences, which might ensue to others from the glorious success of the gospel in Ephesus. He hoped, that from hence the word of God might sound forth to all around, and that the knowledge of the truth might be transmitted to Succeeding ages. Here were many pious families, in which religion was maintained, and children trained up in the admonition of the Lord. The blessed effects of Paul's preaching here might hopefully reach to multitudes around, and descend to generations yet unborn. He rejoiced the more in their faith and love, because these were the effects of his own preaching. The good minister is pleased to hear of the success of the gospel in any place; but he feels a peculiar pleasure in seeing the success of his own ministry. Paul had an uncommon affection for those, whom he had begotten by the gospel, and he conceived a special joy in the pros. pect of meeting them in heaven. He says to the Thessalonians" What is our hope, or joy, or crown of rejoicing?Are not even ye in the presence of our Lord Jesus Christ at his coming? Ye are our glory and our joy."

If the prevalence of religion is, on so many accounts, matter of thankfulness, we should spare no pains to give it success. Not only ministers, but all Christians should labor in this glorious cause. We should all be solicitous to experience the power of religion in our

own souls, and to promote it among others, as far as our influence can extend. Ministers should labor abundantly in the work to which they are called, because it is a work, which concerns the honor of Christ's kingdom, and the salvation of men's souls. Professors of religion should so walk, that others may, by their example, be encouraged to walk with them in the way to glory. They and ministers should strive together, in their labors and prayers, for the advancement of the common cause. Heads of families by their prayers, instructions and example should support religion in their houses, and unite their influence for the general maintenance of family government and order. The happy change, which religion makes in the hearts where it is received, and among the people where it prevails, will be a powerful motive with the benevolent Christian, whether in a public or private station, to contribute his influence for its success.

III. The Apostle, not only gives thanks for the past, but prays for the future success of the gospel in Ephesus. "I cease not to give thanks, making mention of you in my prayers." Though he had heard much of ther faith and love, he did not consider them, and would not have them consider themselves, as already made perfect; he therefore informs them, that he prayed for them, and thus admonishes them to pray for themselves, that their faith and love might still more abound.

The best Christians have need to make continual improvements. The Apostle exhorts as many as are perfect, to be likeminded with him, who "pressed toward the mark, for the prize of the high calling of God in Christ Jesus." The greater progress Christians make in knowledge and grace, the more humble they will be under a sense of their deficiency, and the more solicitous to make advances in both. There cannot be a more unfavorable sign, than great confidence in our own attainments. "If we say, we have no sin, we de

ceive ourselves, and the truth is not in us."—" He who thinks, he knows any thing," and glories in his supposed knowledge, "knows nothing yet as he ought to know." Let us be careful to know ourselves, that "we may not think of ourselves above that which we ought to think, but may think soberly."

The Apostle "made mention of the Ephesians in his prayers." He directs, that "intercessions and giving of thanks be made for all men." He was no less constant in his prayers, than in his labors, for the spiritual interest of mankind. He knew that the success of all his labors depended on God's blessing; he, therefore, added to them his fervent prayers.

If ministers ought to labor and pray for the salvation of others, surely you all ought to do much for your own. The labors of a minister will do you little good, if you are inattentive to your own condition. What will his preaching do for you, if you will not hear or apply it? Will his prayers save you, while you cast off fear and restrain prayer? When ministers and people strive together in their prayers, there is reason to hope for God's blessing on both. We proceed

to observe,

IV. The Apostle prayed for the Ephesians, "that God would give them the spirit of wisdom and revelation in the acknowledgment of Christ; and would grant, that the eyes of their understanding might be opened."

They had already known the revelation of the mystery of God's will: The eyes of their understanding had already been enlightened to see and acknowledge the truth of the gospel. But still the Apostle prays, "that God would give them the spirit of wisdom, and intellectual eyes well enlightened." Thus also he prays for the Colossians" that they might be filled with the knowledge of God's will in all wisdom and spiritual understanding—and might be fruitful in every good work, increasing in the knowledge of God."

His aim, in all his preaching and writing, was to promote spiritual knowledge, and thus to advance real godliness. He considered religion as a reasonable ser. vice, and he would have men believe it on competent evidence, understand its nature, feel its importance, and obey it on suitable motives. His sermons, like his epistles, were full of instruction. His design was, not to amuse the fancy of his hearers, but to open their eyes, and turn them from darkness to light, and from the power of Satan to God."-" He did not handle the word of God deceitfully," or confusedly; "but used great plainness of speech, and by manifestation of the truth commended himself to every man's conscience in the sight of God."

His prayers corresponded with his labors. By tell ing the Ephesians, what were his prayers for them, he instructs them, what should be their chief desires for themselves;-he teaches them, that they ought to seek "the spirit of wisdom and revelation in the acknowl edgement of Christ;" or wisdom from God to understand the revelation, which he had given them, and which they had acknowledged; and such an illumina tion of their minds as to discern the nature and per ceive the excellence of the things contained in this revelation.

Christians must not content themselves with their present knowledge, but aspire to "all riches of the full assurance of understanding, and to the knowledge of the mystery of God, and of Christ, in whom are hidden all the treasures of wisdom." For this end, they must converse with the holy scriptures-attend on the instituted ministrations of the word-compare spiritual things with spiritual, and compare themselves with the spiritual things which they have learned-guard against prejudices, especially against spiritual pride and selfconfidence-keep their minds open to conviction, and apply all their knowledge to practical uses.

V. We will consider the several things, which the Apostle prayed, that the Ephesians might understand. These are the hope of the calling, the glory of the inheritance, and the power of God toward them who believe."

1. He prays, that they might know, "what is the hope of the divine calling;" or the hope to which God had called them.

He says, elsewhere, "God hath called us with an holy calling, not according to our works, but according to his purpose and grace." And he exhorts us to "walk worthy of him, who hath called us to his kingdom and glory." The gospel calls us to holiness, as a necessary preparative for glory; and to newness of heart and life, as an indispensable qualification for admission into the kingdom of God. They in whom this call is by divine grace made effectual, "put off the old man with his deeds, and put on the new man, which after God is created in righteousness and true holiness." Being thus renewed in the temper of their minds, "they walk in newness of life." To "walk worthy of God unto all pleasing, being fruitful in every good work," is to "walk worthy of him, who hath called us to his kingdom."

This calling is accompanied with hope. The external call of the gospel is attended with a general hope of the heavenly kingdom, as what is attainable. Where the call becomes effectual to the renovation of the heart and life, there is a special hope of the kingdom, as what is already attained. When we find the power of the gospel operating in our souls to real holiness, we may then apply to ourselves its great and precious promises.

It is of great importance that we know the hope of this calling-that we understand the way in which we are called to God's kingdom, the terms on which we may enter into it, and the evidence by which we may ascertain our title to it. We should be watchful, that VOL. III.

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