And what is the exceeding greatness of his power to us ward who beheve, according to the working of his mighty power, which he wrought in. Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. THESE words are a part of the apostle's prayer for his Ephesian brethren; as we learn from the preceding context, ver. 15-18. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places." It was the apostle's prayer for his brethren, that the eyes of their understanding might be enlightened, so that they might discern, among other things, the greatness of that Divine power, which had been exerted upon them, as well as upon himself, in bringing them to the exercise of saving faith in Christ. Christ. And he represents this exertion of Divine power, as equal to that, which God put forth, in raising Christ from the dead. Now, there is no reason to suppose that more power was necessary to produce faith in the apostle and his Ephesian brethren, than to produce it in other men; or that more power was necessary to bring men to the exercise of true faith, in the apostolick age, than in any subsequent period. This doctrine, therefore, is deducible from the words of the text: "It requires as much Divine power to bring men to believe in Christ, as it did to raise Christ himself from the dead." To illustrate and establish this doctrine, it is necessary, power by which Christ was raised I. To show the greatness of the from the dead. And, II. To show, that equal power is necessary to bring men to believe in Christ. I am, power by which Christ was raised from the dead. power, nothing is impossible. Well might the apostle call that operation, by which God raised up Chris from the dead, "the working of his mighty power." Such was the greatness of Divine power in the And like all oth-resurrection of the Lord Jesus. I am, The Lord Jesus Christ was both God and man, in two natures, and one person. As man, he possessed a real body and a rational soul, like other men. er men, he was subject to temporal death. He came into the world to die, the just for the unjust, and to give his life a ransom for many. When the appointed time was come, he suffered himself to be betrayed by Judas, condemned by Pilate, and crucified by the Jews and Romans. It was so ordered, that though there was not a bone of him broken, yet there could be no doubt of his death. He was suspended upon the cross at least three hours; and then his side was pierced with a spear. This was done, that his disciples might not bring him to life, and then report that he had risen, according to his prediction. He unquestionably died. After which, his body was laid in a tomb, hewn out of a rock; and there remained from the evening of Friday, to the morning of Lord's day. Then, according to his repeated prediction, while he lived, he was raised from the dead. Here was an exertion of the mighty power of God. This was an effect, far transcending all created power. To reanimate a lifeless corpse, requires as much power, as to communicate life at first. God displayed as much power, in raising Christ from the dead, as He did, in breathing into Adam the breath of life, and causing him to become a living soul. It is as great an exertion of power to raise a dead body to life, as to create a body or a soul: and no greater exertion of power is conceivable. That power, which is sufficient to raise the dead, is sufficient to create or destroy a world. It is unlimited power it is absolute Omnipotence. To a being who possesses this II. To show that equal power is necessary to bring men to believe in Christ. This is plainly the representation of the apostle in our text: "And what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead."-The apostle makes the same representation in other places. In the second chapter of this same epistle, he compares the Divine operation, by which saints were brought to the exercise of faith in Christ, to that by which the dead are raised to life: "And you hath he QUICKENED, who were dead in trespasses and sins.-God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath QUICKENED us together with Christ-and hath RAISED US UP together-By grace are ye saved, through faith, and that not of yourselves, it is the gift of God." In his epistle to the Colossian Christians, the apostle uses the same mode of expression, and calls their conversion, by which they became believers, a resurrection: "In whom (Christ) ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him."-Such is the representation rs of the apostle; and that it is no le exaggeration, but strictly true, may appear from the following ob servations. 1. True faith in Christ is a holy exercise, including both a belief and love of the truth as it is in Jesus. A mere speculative belief, unaccompanied by love, is a dead faith, the faith of Devils, which will not save a man. "With the heart man believeth unto righteousness." Saving faith flows from supreme love to God, which involves repentance for sin, delight in the Divine law, reconciliation to the Divine government, and entire approbation of the character, words and work of the Lord Jesus Christ. But, 2. Mankind, by nature, are utterly destitute of holy love. They possess the carnal mind, which is enmity against God. They are not only void of holy love, but full of selfish affections. "The heart of the sons of men is full of evil." They are "lovers of their own selves" only. There is in them "an evil heart of unbelief." When the character of Christ is set before them in a scriptural light, they 'see no form nor comeliness in him, nothing for which they should desire him; indeed, they hate him without a cause.' Being evildoers, they hate the light of Divine truth; and the doctrines and commands of Christ are grievous to them. Hence, 3. In order truly to believe in Christ, men must have new hearts; or, in other words, must begin to exercise new and holy affections. Men must cease to love themselves exclusively, and begin to love God supremely, and their neighbours as themselves, in order truly to believe in Christ. Disinterested love to Christ, is the essence of evangelical faith. A change of heart always precedes saving faith in Christ. But, 4. Though the new or holy heart consists in free, voluntary exercises, yet it is always produced by the operation of the Holy Spirit. The command of God is, "Make you a new heart and a new spirit;" but none ever obey this command, until the Holy Spirit inclines them to do it. Though men have the same faculties of mind before as after regeneration, and the same natural ability to be holy, as to be sinful, to love God supremely, as to love themselves so; yet they are averse from holiness, and continue to love themselves supremely, until the love of God is shed abroad in their hearts by the Holy Ghost. Their selfish exercises never produce disinterested love. It is the commandment of God the Father, that all, who hear the gospel, should believe in the name of his Son, Jesus Christ; and this is therefore a duty which they are well able to perform; but it is a duty which they never will perform, until made willing in the day of God's power. Faith is the gift of God. As many as receive Christ, or savingly believe in him, are born of God. Whatever abilities men may possess, or whatever light and advantages they may enjoy: they always remain dead in trespasses and sins, until quickened, or, made spiritually alive, by the power of the Spirit of God. And this brings us to the conclusion of the argument. For, 5. The Divine operation, which produces the new heart and brings men to believe in Christ, is as great an exertion of power, as that which wrought in Christ, when God raised him from the dead. In causing men to believe in the Saviour, God exerts creative power. He produces that holy, disinterested love, which is the essence of repentance, faith and holiness.This is the work of the same unlimited power, which spake all things from nothing, and raised the body of the Lord Jesus from the grave. Accordingly, the apostle repeatedly represents the production of holy faith in Christ, as a new creation: "If any man be in Christ, he is a new creatureWe are his workmanship, created in Christ Jesus unto good works The new man-is created in righteousness and true holiness." Since, then, faith is always produced by Divine power; and since, in the production of faith, there is a new creation, which requires the highest conceivable exertion of power; the doctrine is supported that it requires as much Divine power to bring men to believe in Christ, as it did to raise Christ himself from the dead. INFERENCES. 1. It follows, from what has been advanced, that the Holy Spirit is a Divine Person. That it was Divine, Almighty power, that raised Christ from the dead, will not be disputed. Equal power is necessary to quicken men, dead in trespasses and sins, and cause them to believe in Christ. But the Scriptures teach us, that this is the peculiar work of the Holy Spirit. Believers are said to be born of the Spirit. The love of God is said to be shed abroad in the hearts of believers, by the Holy Ghost. It is said to be the Holy Spirit, that giveth spiritual life. And the Spirit of God is said to dwell in believers. The Holy Spirit, then, has equal power with God the Father, and is truly a Divine Person. tion, then, is of the Lord. They may all say, therefore, with the apostle, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour; that, being justified by his grace, we should be made heirs, according to. the hope of eternal life." 3. If the Almighty power of the Holy Spirit brings men to exercise faith in Christ; then it is certain; that God determines who shall be saved. Believers only, of all those who hear the gospel, will be saved; for, "he that believeth not, shall be damned." If, then, faith is the gift of God, being produced by the special operation of the Holy Spirit; it follows, that God causes those to believe in Christ, whom he determines to save. And as he determines this in time; so he determined it in eternity: for, "he is in one mind--and known unto him are all his works from the beginning." Hence Paul writes to Timothy, "God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began:' And again he writes to the Thessalonian believers, "We are bound to give thanks alway to God, for you, brethren, beloved of the Lord, because God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit and belief of the truth; whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 2. It follows from this subject, that the salvation of believers, is to be attributed to the sovereign goodness of God. They were, by nature, wholly depraved, and chil 4. It may be inferred, from the dren of wrath, even as others. preceding discourse, that the natThey had no heart to embrace ural ability of sinners to exercise Christ, and never would have had, faith in Christ, affords no evidence, if it had not been created in them that they will ever believe unto by the Holy Spirit. Their salva-salvation. Though it is their duty promise and power of God, give ample encouragement to all, whom Christ has called, to testify the gospel of his grace, to sinners of every nation and every description. And when they do faithful to believe on the Lord Jesus; yet they never will do it, until born of God. Though they are able to believe on the Son of God; yet they never will believe in a saving ra manner, unless God shall draw them to Christ, by the powerfully declare the truth, and call upon influences of the Holy Spirit. But, whether God will ever see fit to do this, is known only to himself. Hence, 5. We may infer the proper ground of encouragement, in preaching the gospel to sinners. The proper ground of encouragement, is not the consideration, that they have - power to believe; for this affords no evidence that they ever will embrace Christ; but it is this sacred truth, that God, who has power to cause them to believe, is pleased to use the preaching of the gospel, as the means in the hand of the Holy Spirit, of bringing men to the exercise of a true and living faith. "It pleases God, by the foolishness of preaching, to save them that believe.' There is the same encouragement, therefore, to preach the gospel to dead sinners; that the prophet had to prophesy to the dry bones, or that there is to use the appointed means in any other case. The appointment, 6 their hearers to come unto Christ and have life, they may rest assured, that as many as were ordain- . ed to eternal life,' will, sooner or later, believe. In view of this subject, let Believers admire and praise the exceeding greatness of Divine power and the riches of Divine grace, manifested in their salvation and ever live to the glory of his name, who hath made them accepted in the beloved. And let Unbelievers be exhorted to come immediately to Christ, that they may have eternal life. This is Christ's invitation; and this is the commandment of God. You are under no inability of coming to Christ, but what consists in an evil heart of unbelief; which, so far from being an excuse, is your crime. Be assured, therefore, that while you remain in unbelief, you are 'condemned already, and the wrath of God abideth on you.' Communication. FOR THE HOPKINSIAN MAGAZINE. have learned, in whatsoever state I am, therewith to be content." A MR. EDITOR, It may be doubtful whether the follow-very important lesson, truly; but ing observations will satisfy the mind of QUERULOUS, whose letter found a place in your last number: but if you think they exhibit reasons, why he, and all others like him, should be quiet and patient in their condition, you will please to in sert them. JOB. ON CONTENTMENT. The apostle Paul, in writing to his Philippian brethren, says, "I one, which very few of mankind have learned. If, however, Paul could learn this difficult lesson, a man, whose life was chequered with as many vicissitudes, and attended with as many hardships, as that of any man living; why may not every man learn the same? And, if it may be learned, how desirable that it should be? This |