HOMILY II.] HOMILIES ON EPHESIANS. 57 For ourabsolute redemption takes place then. 1 For now we have our life in the world, we are liable to many human accidents, and are living amongst ungodly men. But our absolute re demption will be then, when there shall be no sins, no human sufferings, when we shall notbe indiscriminately mixed with all kindsof people. At present, however, there is but an earnest, because at present we are far distant frorn these blessings. Yet is our citizenship not upon earth ; even now we are out of the pale of the things that are here below. Yes, we are sojourners even now. Ver. 14. "Unto the praise of His glory." This he adds in immediate connection. And why ? Because it would serve to give those who heard it full assurance. Were it for our sake only, he means to say, that God did this, there might be some room for misgiving. But if it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a rea son why these things never possibly could be otherwise. We find the same language every where applied to the case ofthe Israelites. "Do Thou this for us forThy Name s sake ; " (Ps. cix: 21.) and again, God Himself said, " I doit for Mine own sake;" (Isa. xlviii : n.) and so Moses, " Do it, if for nothing else, yet for the glory of Thy Name." This gives those who hear it full assurance ; it relieves them to be told, that whatever He promises, for His own goodness sake He will most surely perform. MORAL. Let not the hearing, however, make us too much at our ease ; for although He doth it for His own sake, yet notwithstanding He requires a duty on our part. IfHe says, "Them that honor Me I will honor, and they that de spise Me shall be lightly esteemed," (i Sam.ii: 30.) let us reflect that there is thatwhich He re quires of us also. True, it is the praise of His glory to save those that are enemies, but those who, after being made friends, continue His friends. So that if they were to return back to their former state of enmity, all were vain and to no purpose. There is not another Baptism, nor is there a second reconciliation again, but " a certain fearful expectation ofjudgment which shall devour the adversaries." (Heb. x: 27.) If we intend at the same time to be always at enmity with Him and yet to claim forgiveness at His hand, weshall never cease tobe at enmity, and to be wanton, to grow in depravity, and to be blind to the Sun of Righteousness which has risen. Dost thou not see the ray that shall open thine eyes? render them then good and sound and quicksighted. He hath showed thee the true light ; if thou shunnest it, and runnest back again into the darkness, what shall be thy ex cuse ? What sort of allowance shall be made for thee? None from that moment. For this is a markof unspeakable enmity. When indeed thou knewest not God, then if thou wert at enmity with Him, thou hadst, be it how it might, some excuse. Butwhen thou hast tasted the goodness and the honey, if thou again abandonest them, and turnest to thine own vomit, what else art thou doing but bringing forward evidence of excessive hatred and con tempt? Nay, thou wilt say, but I am con strained to it by nature. I love Christ indeed, but I am constrained by nature." If thou art under the power and force of constraint, thou wilt have allowance made ; but if thou yield from indolence, not for a moment. Now then, come, let us examine this very question, whether sins are the effect of force and constraint, or of indolence and great care lessness. The law says, "Thou shalt not kill." What sort of force, what sort of violence, is there here? Violence indeed must one use to force himself to kill, for who amongst us would as a matter of choice plunge his sword into the throat of his neighbor, and stain his hand with blood ? Not one. Thou seest then that, on the contrary, sin is more properly matter of violence and constraint. For God hath implanted in our nature a charm, which binds us to love one another. "Every beast (it saith) loveth his like, and every man loveth his neighbor." (Ecclus. xiii. : 15.) Seest thou that we have from our nature seeds which tend to virtue; whereas those of vice are contrary to nature ? and if these latter predominate, this is but an evidence of our exceeding indolence. Again, what is adultery? What sort of neces sity is there to bring us to this ? Doubtless, it will be said, the tyranny of lust. But why, tell me, should this be? What, is it not in every one s power to have his own wife, and thus to put a stop to this tyranny? True, he will say, but a sort of passion for my neighbor s wife seizes hold on me. Here the question is no longer one of necessity. Passion is no matter of necessity, no one loves of necessity, but of deliberate choice and free will. Indulgence of nature, indeed, is perhaps matter of necessity, but to love one woman rather than another is no matter of necessity. Nor is the point with you natural desire, but vanity, and wantonness, aud unbounded licentiousness. For which is according to reason, that a man should have an espoused wife, and her the mother of his chil dren, or one not acknowledged? Know ye not that it is intimacy that breeds attachment. This, therefore, is not the fault of nature. Blame not natural desire. Natural desire was bestowed