Let us now mark, II. The blessing itself which he solicited —
Here also is a singular accumulation of words to convey what might have been stated in a much shorter space. But the Apostle's mind was so full, that he could not but dilate upon the subject which so strongly engaged his thoughts. His general re- quest was, that God would make them holy, and enable them to please Him who had so mercifully accepted them to his favour. But,
1. He first expresses the extent of his desire for them —
[" This," says he in another place, " is my wish, even your perfection^." He would liave us " perfect in every good work." The whole soul has been so disorganized, in relation to all spiritual things, that it is incapable of rendering to God the obedience due to him. Hence he prays, that we may be " fitted V' by a renovation and concentration of all our powers, for the execution of God's holy will. He would not have us to render any partial services, but an obedience perfect and entire. He would have us engage " in every good work," of whatever kind it be ; without regarding either the difficulty of performing it, or the danger to which the performance of it may expose us. We should know no authority but God's ; no standard but God's : his will should be both the rule and the reason of every thing that we do. And who that views God as reconciled towards him in the Son of his love would wish to curtail any one duty, or to reduce the standard which is here proposed? Sure I am, that a knowledge of God, as a " God of peace," cannot fail of engendering in us the desires here expressed by the holy Apostle, or of stimulating us to the attainment of a perfect conformity to the Divine will.]
2. He next suggests the only means hy which that desire can be accomplished —
[It is " God who must work in us both to will and to do." Without the operation of his Holy Spirit in us, we cannot even think a good thought. Hence the Apostle prays, that God will " tvork in us that which is well-pleasing in his sight." In addition to holy principles instilled into our minds, there must be powerful energies imparted to our souls : for, as soon might a body, every joint of which was dislocated, per- form the common offices of life, as we with our fallen powers
f 2 Cor. xiii. 9. ^ Karaprifrai.
2351.] CHRISTIAN PRINCIPLES IMPROVED IN PRAYER. 5!i3
effect the will of God in all lioly obedience. We must not hope " to please God" by any thing undertaken in our own strength. Nor indeed, however it be wrought in us, can any thing come up with acceptance before God, except " through Jesus Christ." His blood must cleanse our very best actions from the defilement that attends them; and his intercession must obtain for them the favour of our God. Except as coming before him in this way, God could not look upon the very best action of the best of men : " he is of purer eyes than to behold" with complacency any service that we can render, till it has been purified and presented by Christ himself. And I wish you to notice how carefully the Apostle strives to im- press this upon our minds, where a common writer would never have thought of suggesting any such idea.
You will notice, also, how full of gratitude the Apostle is to that Saviour who has thus reconciled us unto God, and procured for us the acceptance of our unworthy services. In truth, the Apostle can scarcely ever mention Christ without expatiating upon his excellencies, and offering to him some ascription of praise. Here, apjDarently without necessity, the Apostle adds, " To him be glory and dominion for ever and ever : Amen." And who amongst us has not his soul attuned to this divine and heavenly strain ? Who, in the view of him as reconciling us to God, and as executing towards us the office of a Shepherd, and as procuring for us God's favourable acceptance both of our persons and our services ; who, I say, does not add his "Amen" to this; and desire, from his inmost soul, that all " glory and dominion" may be given to Him by all his creatures, both in heaven and earth ? ]