glory to himself, but lives by faith in that grace which has already formed him to a spiritual temper and life. They who, after a supposed conversion, forgetting what they once were, indulge a confidence in themselves and a contempt of others, give sad proofs, that their conversion is not from sin to God, but only from stupidity to pride-from carelessness to vain glory,

II. The Apostle reminds these Ephesian converts of that contempt, with which they once had been treated by the Jews. "Ye were called the uncircumsion by that which is called the circumcision in the flesh made by hands."

When God chose the seed of Abraham to be a peculiar people to himself, he instituted circumcision as a seal of his covenant with them, a mark of distinction from heathens and idolators, and a sign of their high privileges and obligations. But the Jews, in the latter period of their national existence, instead of improving this gracious distinction to humility, gratitude and obedience, perverted it to pride, selfconfidence and contempt of mankind. They gloried in themselves as the seed of Abraham and the children of God, reprobated other nations as his enemies, treated them as unclean, and not only excluded them from the benefit of relig ious communion, but even denied them the common offices of humanity. And we find, that one of their greatest objections against the gospel was, that it offered salvation to the Gentiles.

Hypocrites are apt to value themselves upon their ex. ternal privileges, and to confine salvation to themselves and those of their party and complexion, The sincere Christian values his external privileges as means of holiness. He rejoices in them. not as what directly intitle him to heaven, but as what, he hopes, may be the means of fitting him for heaven. Possessed of the benevolent Spirit of the gospel, he wishes that others may enjoy the same privileges with himself. He chooses to think, that there is much real godliness among those

who have never known all his advantages, or joined themselves to his community. On such he looks rath. er with compassion than contempt and on himself, with concern rather than confidence. He admires the sovereign grace of God, which has made him to differ, and he is solicitous so to improve the gracious distinc. tion, that it may turn to his salvation-not to his con. demnation.

III. The Apostle tells them, that, "at that time, they were without Christ."

To the Jews were chiefly confined the discoveries which God made of a Saviour to come. From them, in their captivities and dispersions, the Gentiles obtained that knowledge which they had of this wonder. ful and glorious person. The knowledge which they thus acquired, was imperfect, mixed with error and uncertainty, and at best, extended only to a few. The Jews, in the times near to Christ's appearance, had generally embraced the opinion, that the Messiah, in the character of a temporal prince, would erect a kingdom in their country, and give them dominion over the other nations of the earth. However they might glory in the expectation of such a Saviour, the Gentiles contemplating him in this character, would regard his appearance as a calamity, rather than a blessing. As the Gentiles in general had no knowledge of Christ, and what intimations were given them by the Jews, were uncertain and erroneous, the Apostle might truly say, "They were without Christ."

What think you of their condition?-Was it not exceedingly to be lamented?-How affecting must it be to this benevolent Apostle, to see whole nationsinnumerable multitudes of intelligent and immortal beings, involved in guilt and ruin, and ignorant of the only way of deliverance? Can you wonder, that he encountered so many dangers and deaths, to spread among these poor Gentiles the knowledge of the Redeemer's name? But let me ask you, Why was this knowledge

desirable? Was it not, that, by faith in him, and submission to him, they might obtain an interest in the great salvation which he has brought to a guilty world? You have the knowledge of Christ. To you his gos pel has come. But if you live in unbelief, what benefit do you expect from him?-What is your condition better than theirs?-You will say, "You are not in unbelief; You acknowledge, that Jesus is a divine Saviour, and his gospel a divine revelation." Thus far is well. But have you submitted to Christ as a Saviour? Are you governed by his gospel? If not, your faith is vain; it will never save you. When your faith is accompanied with repentance of sin, and a purpose of new obedience; when it produces an habitual conform ity of heart to the religion which Christ has taught, then you have believed to the salvation of your souls. Un. til you have such a faith as this, you are as truly with. out Christ, as they who have never heard of him. If you think the condition of the heathens deplorable, because they have not heard of Christ, how deplorable must be your condition, who have heard of him, and yet in heart reject him?-If they perish, it may be pleaded in mitigation of their doom, that they knew not the way of deliverance. But for you who believe, that God has sent his Son to redeem you, what excuse can be urged, if still you despise the salvation offered you -That knowledge, which you think so distinguishing a privilege, will turn to your greater condemnation. Go then, humbly submit to this Saviour, and penitently rely on his atonement, and thus secure an interest in the salvation which he has purchased, lest you fall under a more awful doom, than they who are without the knowledge of him. Every day you live in impeni. tence, your condition is in some respects more dan gerous than theirs, to whom the word of salvation has never been sent.

IV. The Apostle farther observes, that these Ephesians were" aliens from the commonwealth of Israel."

To the Israelites pertained the service of God. To the forms of worship instituted in the Mosaic law none were admitted but Jews, and such as were proselyted to the Jewish religion. All uncircumcised heathens were excluded as aliens. The Apostle says, verse 14, "Christ has broken down the middle wall of partition, which was between us ;" between Jews and Gentiles. He alludes to the partition wall in the temple, which separated the court of the Gentiles from the holy place, into which the Jews might enter; but no alien could be admitted.

The gospel has instituted a service more pure and spiritual than that appointed by the law of Moses; and all Christians are a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. By his blood they have boldness to enter into the holiest, in a new and living way.

Now if the Gentiles were unhappy in an exclusion from the service of the Jewish sanctuary, How guilty are they who exclude themselves from the more excellent service of the Christian church? If they who were denied admission to the ancient temple, were in so dangerous a case, How awful is the case of those, who contemptuously turn away from gospel ordinances, when their attendance is not only permitted, but required?

We have much stronger inducements to attend on the service of God under the gospel, than Gentiles could have to join themselves to the commonwealth of Israel. The Christian service is more simple and easy, more pure and spiritual, than the Jewish; success is more surely promised; greater assistance is offered; richer blessings are exhibited; the intercession of an all prevailing Mediator is more expressly revealed.

. If some of those friends, with whom we mingle in our common employments and amusements, were under an absolute exclusion from the privilege of uniting

in the devotions of the church, and attending on the means of knowledge and salvation, should we not think them very unhappy?-Should we not look upon them with sensible pity and concern, whenever we met them? In the good providence of God, we are allowed this privilege. But how many despise it ;-They who will not use a privilege when they have it, are not at all the better for it. Their condition is not happier, than if they never had received it: Nay; it is more -far more guilty and wretched. The Apostle speaks of those, who put from them the word of God, as judging themselves unworthy of eternal life, and bringing on their souls a wonderful destruction.

V. The Apostle adds: "They were strangers from the covenants of promise."

A covenant, in common acceptation, is an agreement between two parties, in which a promise is made on certain conditions, to be mutually performed. God's dealings with men are called by this name in allusion to such usages among them. Though there is not an exact similarity in all points, yet there is a resemblance in this main point, that we become entitled to promised blessings by a compliance with required conditions. But then, it should be remembered, whatever the conditions are, they in no sense deserve the blessings; nor are they performed by our own independent ability; nor is the consent to perform them, optional, as in human covenants: But the blessings promised are gifts from God-the conditions required are performed by grace derived from him-and the whole plan of the covenant is constituted for us by his wisdom, and enjoined upon us by his authority.

It is observable; Apostle here speaks of covenants, more than one. So in Romans ix. 4. He says, "To the Jews belonged the covenants. He probably refers to the covenant with Abraham, which because it was several times renewed and promulged, may be called The Covenants.