en firmed in them, so that they came behind in no gift, waiting for the coming of the Lord Jesus Christ." He was thankful, as their spiritual instructor and father, that the great Head of the church had so far prospered his teaching, and vouchsafed to the converts, in answer to his prayers and in confirmation of his labours, not mere temporal endowments, not perishable gifts, not worldly wisdom, not great prosperity, but an abundance of spiritual riches. He was thankful on their behalf, and thought not of himself. And he was thus thankful always, for there was "nothing to intermeddle with his joy'." Here, then, is another lesson taught, another example set, from which we may learn righteousness. We, to be in a right state, must be men that take an interest in the welfare of our fellow-believers, and especially in their spiritual welfare. Although not their pastors and teachers, we are as much bound as they to love them, and in token of our love to show diligence in converting them from the error of their way, and thankfulness when they have been “ riched in all utterance and all knowledge." Although not their relations according to the flesh, we are of the same spiritual family in Christ Jesus, and must esteem them when they "do the will of God," as our "brother, and sister, and mother"." And we must be careful not to magnify ourselves when we do spiritual good to our brethren, and careful, above all, not to envy any high position they attain. On the contrary, Christian humility constrains us, while we rejoice that the Lord has thus far blessed our labours, to give him all the praise. And Christian love constrains us, when we see those in whom we have taken a great interest increasing with the increase of God, to stir them up to still greater diligence. And how shall we know, humanly speaking, that those in whose souls we have laboured to sow the precious seed, are bringing forth fruit unto holiness? When we see that "testimony of Christ" which is written and engraven in the Gospel, as plainly written and engraven in the lives and conversations of our spiritual children. When we see them "enriched in all utterance," their "speech sound and not to be condemned"," "the communication proceeding out of their mouth not corrupt," but "good to the use of edifying," and so good that it "ministers grace to the hearers*." When we see them "enriched in all knowledge," the knowledge that Christ died for them-the knowledge that without him they are perishing-the knowledge that unto him they must come if they would have life-the only true, only valuable, only improving knowledge, "the knowledge unto salvation." Then may we indeed, rejoice, for God has been very gracious. Then may we indeed be thankful, for there is much whereof to be thankful. Then should we indeed pray, that those in whose behalf we have been thus abundant in thanksgiving, may be "confirmed unto the end, and be blameless in the day of the Lord Jesus Christ." Finally, in what manner does the Apostle here say, that he expressed his thankfulness? He tells us, that he thanked his God. His God had conferred the benefit. The grace of his God had given the increase. And the grace of his God had come by Jesus Christ his Son. How then could the thankfulness felt be duly expressed, but in the prayer of thanksgiving? Man had worked, but God had blessed. The thankful heart overflowed with thanks, and the mouth must conduct the thanks to God. And must we not act thus, if ever we labour successfully in the cause of Christ? Must we not feel and say with the Psalmist, "Not unto us, O Lord, not unto us, but unto thy name give the praise, for thy loving mercy, and for thy truth's sake'?" Must not this be the acknowledgment, even if we have been the benefactors of others in a worldly sense? And must it not much more be the acknowledgment, if we have been enabled to do them spiritual good? Let the divine goodness, then, be the subject on which we most gladly dwell, both in prayer to God, and in converse with man. Thankful for our own means of grace, as well for those vouchsafed to others, let us think gratefully of the past, and turn hopefully to the future, assured that all we have received or can expect must come from Christ, assured that nothing has been deserved, assured that nothing can be requited, assured that "all will work together for good3." THE NINETEENTH SUNDAY AFTER TRINITY. THE EPISTLE. Eph. iv., 17 to the end. 17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new speak every man truth with his neighbour: for we are members one of another. 26 Beye angry, and sin not: Let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. It is to be feared that the Ephesians, when the Apostle gave them the advice contained in this Epistle, had departed from the practice of Gospel principles. Forgetting that the Gospel, unlike many other systems of religion and philosophy, was not a matter of speculation or a code of forms, but a practical, heartsearching, regenerating religion, they had most probably, at that time, contented themselves with a profession of new principles, and not made the rule of faith the rule of life. The Apostle recalls them from this strange, but not unaccountable delusion, to "the way, the truth, and the life" of the Gospel. He shows them, that they were retaining Gentile impurities, while they were professing a religion of abstinence; and proves that the clothing of the heart must be changed as well as the clothing of the profession, if consistency was to be a feature in their character. The Gospel, he assures them, inculcated this doctrine, and ordained a rule of faith at once consistent, intelligible, and uncompromising. The lesson which they had learned in the school of Christ, (if indeed they had learned it and had been "taught by him as the truth is in Jesus,") was, that they must "put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of their mind, and put on the new man, which, after God, is created in righteousness and true holiness." He then enumerates the many sinful propensities, which must henceforth be put away, if they would carry out this new principle of action to the fullest extent. Lying, anger, malice, theft, corrupt communication, resistance to the Holy Spirit, evil speaking, must be thus put away,—and the very opposite virtues of truth, industry, edifying communication, kindness, tender-heartedness, forgiveness of injuries, learned and practised instead. Thus would they be, in every point of view, new creatures; new in profession-new in spirit-new in lifeand so carry out in all its comprehensive fulness, the theory of their new religion. Thus would they be a complete contrast to their former selves, when, as Gentiles, they followed a Gentile conversation. Thus would they no longer be Christians only by profession but Gentiles in heart, vain in mind, "darkened in understanding," "alienated, through ignorance, from the life of God," insensible to good impressions, "given over unto lasciviousness," but lively and faithful delineations of all the good principles they professed. The obvious conclusion at which every Christian reader or hearer will arrive, who interprets this doctrine aright, is, that it affects him materially, as a professor of Christian principles. And the way in which it affects him he will find to be twofold. First, it probes him to the very soul, by asking him if he is "renewed in the spirit of his mind." And secondly, it refers him to a plain matter of fact, whether his life sustains its principles. Let us all ask ourselves, seriously and deliberately, the first awakening question; "Are we renewed in the spirit of our mind?" Are we as changed in the inner as in the outer man? Are we changed in heart as well as in state? Are we different to our former selves-different to the barbarous savages to whom we send missionaries-different to the infidels and profligates that we see around us? Has the grace of baptism taken effect with us? Has the prayer of baptism found its answer? Has the vow of baptism paid its obligation? If so, where is the result? 4 For a result there must be. sense regenerate, will not be gratified with the vain trifles, with which, in a natural state, it is gratified, but be set on things above. "The eyes of the understanding will be enlightened1," and no longer darkened. "The life of God," once a stranger to the soul, will be strange no more. The ignorance that ministered to error will pass away. The blinded heart will see clearly, and, in particular, see its own corruption. The feelings, heretofore dead, will be open to every spiritual impression. The affections, formerly under no restraint, will be pure, temperate, and holy. The mind, if it be truly and in every How do we stand in all these particulars? Can we discover these signs of spirituality in our souls? Do we correspond with this description given of a new heart, or with the description given of a hardened heart? Have we put off the old clothing of nature, or do we still wear it? Have we put on the new clothing of grace, or do we cast it from us? May we all be guided to a full inquiry and a fair conclusion on each of these serious questions. Good must arise from the inquiry. Much will depend on the issue. We shall be proved to be either in a state of sin, or in a state of grace, and that without any reference to outward signs of piety or attendance on means of grace, which, we must be careful to remember, are by no means unerring tokens of the soul's true spiritual condition. If we find, upon making these inquiries with impartiality, that we have become, by the grace of God, new creatures, then may we indeed rejoice, but we must "rejoice with trembling," and not "think we stand," "lest we fall3." But if, on the contrary, we find, as I fear we may, that we are not new creatures, but "corrupt according to the deceitful lusts," then must we come without delay, in penitence and prayer, to that Lord of spiritual life, who has as much power to create a soul as to create a world; and he will make all things new. But further and lastly, there must be newness of life, as well as newness of heart, in him who is "created after God." Warm feelings and devotional raptures are not alone sufficient. There must be zealous doings and quickened lives. Gravity in thought, and dress, and mien, and manner, is not alone sufficient. There must be great, and serious, and solemn heed given to the one thing needful. "Baptism doth represent unto us our profession, which is, to follow the example of our Saviour Christ, and to be made like unto him." And hence the baptized person, if his "baptism represents unto him his profession," will, like Christ 1 Eph. i., 18. 2 Ps. ii., 11. 8 1 Cor. x., 12. |