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the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith. To God only wise, be glory through Jesus Christ for ever. Amen."

In the epistle to the Ephesians, the great object of the apostle, or, rather of the Spirit of God by the apostle, is to make known the heavenly relations and blessings of the church in Christ-its position in heavenly places in Him; and with this agrees his brief but magnificent doxology at the close of the third chapter. “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." It is evident that the soul of the apostle was greatly carried away, indeed lost in adoring wonder as he was made the intelligent channel of such rich communications to the church at Ephesus, and through the same epistle to the church in all ages. Unlike the prophets of old who had no personal interest in their revelations, he tasted, he drank deeply, of the sweetness of those living waters which proceed from the throne of God and the Lamb—the eternal counsels of God in Christ, according to which the church is blessed with all spiritual blessings in heavenly places in Christ. Hence the apostle could say, “ According to the power that worketh in us.” It was thus the language of a heart that felt deeply what it uttered, and the intelligence of a mind that beamed with heavenly light. This is the immense advantage which the Christian has over the prophets of old with reference to divine communications. Thus we read with reference to the latter, “ Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven.” 1 Peter i. 11.

This is the true principle of all the doxologies : "ACcording to the power that worketh in us;" not merely by us, but in us. And as Paul says, in writing to the Galatians, “When it pleased God .... to reveal his Son in me, that I might preach him among the heathen;" not even to me or by me, but in me. It is the effect of the Holy Ghost in us, making good to the soul the divine revelations of the person and work of Christ, together with His present position in glory and the bright hope of His return. “ Howbeit when he the Spirit of truth is come, he will guide you into all truth ; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he shall shew you things to come. He shall glorify me; for he shall receive of mine and shall shew it unto you. . . . At that day ye shall know that I am in my Father, and ye in me, and I in

John xiv., xv., xvi. It is from this great principle-distinctive and characteristic of the present period—that we expect to find great fervency and earnestness in teachers and preachers of the word of God. It is their privilege to enter by the power of the Holy Ghost into the nature and character of their message. This gives true spiritual feeling, which ought to rise to the height or descend to the depth of their discoveries of the truth of God. Surely nothing can be more inconsistent, more unseemly,

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than for those who have the Holy Ghost in them, to minister the word or preach the gospel as if they did not feel the weight and reality of their message, or enjoy its sweetness. Can such be in communion with God as to their subject ? Can we discover or feel the unction and power of the Holy Ghost, as we listen to a clear but cold didactic manner of address ? Was not the soul of the apostle rapt in admiring love when inspired to communicate to the children of God the previously hidden mystery? He prays that they may be rooted and grounded in love : that they may be able to comprehend with all saints what is the breadth, and length, and depth, and height; but he does not say of what; he found himself at a centre of blessing, which has no circumference ; but though

; overwhelmed with the vastness of the divine communications, he falls back on the well-known love of his Saviour and Lord. “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” What a filling, what an overflowing of the vessel must this be! “ With all the fulness of God.” Such is the happy privilege of those to whom the Holy Ghost reveals the mystery, not Christ merely, not the church merely, but Christ and the church. “This is a great mystery, but I speak concerning Christ and the church." Ephesians v. 32.

Again, we find the same apostle in 2 Corinthians v. often speaking of the judgment seat of Christ, and thinking of unconverted men who must stand before that tribunal under a responsibility entirely their own, in a state of mind bordering on the most desperate earnest

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persuade men.” It would appear that his appeals, his warnings, his entreaties, founded on the terrors of the judgment seat, were of such a character as to expose him to the rude and uncharitable remarks of others, as

“For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause." But he cared little for this, as everything was so real, so present, to him. The words of his testimony burned in his heart, and on his lips, and he earnestly desired that they might burn in the hearts of others, whether by tongue or by pen.

6. LIFE-WORKS.”

As we have therefore opportunity, let us do good unto all, especially unto them who are of the household of faith." Galatians vi. 10.

If aught could enhance the value of these lovely words, it would be the fact of their being found at the close of the Epistle to the Galatians. In the progress of this very remarkable writing, the inspired apostle cuts up by the roots the entire system of legal right

in the most unanswerable way, that by works of law, of any sort, moral or ceremonial, no man can be justified in the sight of God. He declares that believers are not under law, in any way whatever, either for life, for justification, or for walk-that if we are under law, we must give up Christ; we must give up the Spirit of God; we must give up faith; we must give up the promises. In short, if we take up legal ground in any shape whatever, we must give up Christianity and lie under the actual curse of God. We do not attempt to quote the passages, or to go into this side of the question at all, just now.. We merely call the earnest attention of the christian reader to the golden words which stand at the head of this brief article-words which, we cannot but feel, come in with incomparable beauty and peculiar moral force at the close of an epistle in which all human righteousness is withered up and flung to the winds. It is always needful to take in both sides of a subject. We are all so terribly prone to one-sidedness, that it is morally healthful for us to have our hearts brought under the full action of all truth. It is alas! possible for

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grace itself to be abused; and we may sometimes forget that, while we are justified in the sight of God only by faith, yet our faith must be evidenced by works. We have, all of us, to bear in mind that while law-works are denounced and demolished, in the most unqualified manner, in manifold parts of holy scripture, yet that life-works are diligently and constantly maintained and insisted

upon. Yes, beloved christian reader, we have to bend our earnest attention to this. If we profess to have life, this life must express itself in something more tangible and forcible than mere words or empty lip profession. It is quite true that law cannot give life, and hence it cannot produce life-works. Not a single cluster of living fruit ever was, or ever will be, culled from the tree of legality. Law can only produce “ dead works,” from which we need to have the conscience purged just as much as from “ wicked works.”

All this is most true. It is demonstrated in the pages of inspiration beyond all possibility of question

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