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sought it not by faith, but as it were by the works of the law: for they stumbled at that stumbling-stone.

It is remarkable, that, in drawing a conclusion from the doctrine of absolute sovereignty, in which the Apostle had taught, that God had mercy on whom he would have mercy, he ascribes the failure of the Jews, not to their non-election, but to their unbelief.

Finally Though justification be of grace, through the redemption which is in Christ Jesus, yet, without good works, we can give no proof of our being justified. The whole argument of the Apostle, in the sixth chapter of this Epistle, teaches, that believers cannot live in sin, being dead to it, and alive to God. Those who are in Christ Jesus, to whom there is now no condemnation, are said to walk not after the flesh, but after the Spirit. We need not wish for stronger evidence in favour of the doctrine of free justification, than that which is furnished by the objections which are answered by the Apostle. No other notion of justification than that which is of grace, through Christ, would admit of such objections as he encounters: no other doctrine, therefore, can justly pretend to be apostolical.

It follows, however, that, while we contend for the doctrine, it concerns us so to walk, as not to furnish its adversaries with a handle for reproaching it as unfriendly to a life of holiness. The law of God, though not the medium of life, is, nevertheless, the rule of conduct; and though we are justified by faith alone, yet good works are necessary to prove it to be genuine. Thus it is that faith is shown, and made perfect by works. All who profess to believe the doctrine do not live under its influence; and they who do, are exposed to other influences. Whatever peace of mind, therefore, it may be adapted to produce, it furnishes no ground for carnal or presumptuous security.

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THE BELIEVER'S REVIEW OF HIS PAST AND PRES

ENT STATE.

SERMON XX.

EPHES. ii. 13.

But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ.

It is common to speak of our country, in respect of its high state of civilization and cultivation, as a garden. But to know what civilization and cultivation have done for us, we must know, what we were in former ages, when the island was little better than a wilderness, and its inhabitants a race of barbarians.

Thus, if we would understand what Christianity has done for us, we must acquaint ourselves with the condition in which we were, while subject to pagan darkness and superstition. It is thus that the Apostle, in writing to the Ephesians, teaches them the value of the blessings and privileges of the gospel, by directing their attention to the state in which they were, before it reached them.

At the beginning of the chapter, they are reminded of their state as sinners in common with other sinners: And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the

children of disobedience: among whom also we all (Jews as well as Gentiles) had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But, in addition to this, the Apostle reminds them of their peculiar condition as heathens: Remember, that ye, being in time past Gentiles in the flesh,—that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. This being, in some respects, the greatest remove from God in which men could place themselves, they are emphatically said to have been far off. Sinners, among the Jews, were subjectively distant from God; but they were so both subjectively and objectively, as being destitute of the most important means of knowing him.

In discoursing upon the subject, we shall first observe that state of distance which is peculiar to heathens; secondly, that which is common to heathens and all other sinners; and, thirdly, the way in which they are recovered, and brought nigh.

I. Let us observe THAT STATE OF DISTANCE WHICH IS PECULIAR TO HEATHENS. This is far from being an uninteresting subject to us. At the time this Epistle was written, our fathers were in this very state; and had not the gospel been brought to us by those who had heard and believed it, we had been in the same state at this day. Instead of being met together, as we now are, to worship the living God through the mediation of his Son, we had been assembled to adore stocks and stones; instead of singing the high praises of Jehovah, nothing had been heard in our cities, towns, and villages, but the vociferations of idolatry; instead of the gratifying sights arising from the institutions of humanity and benevolence, we should have been witnesses, and perhaps more than witnesses, of the offering up of human sacrifices!

The description given of this state by the Apostle, in verses 11, 12, is very affecting: At that time ye were WITHOUT CHRIST. The only way in which Christ could be known, was by revelation; and the only people to whom a revelation was made, was Israel. To them pertained the oracles of God, and the covenants of promise. Being, therefore, aliens from the commonwealth of Israel, they

must needs be strangers from the covenants of promise, and so, of course, be without Christ. And being without Christ, they had no hope, either of their sins being forgiven, or of a blessed hereafter. And though they daily partook of the bounties of Providence, yet, being without Christ, and without hope, they were without God in the world!

Such was the state of the heathen world at the coming of Christ. The science of Egypt, Chaldea, Greece, and Rome, had discovered much, as to things pertaining to the present life; but, in respect of an hereafter, all was enveloped in gross darkness. The far greater part did not think of it, and they that did, knew but just enough to make them miserable. They were aware that, like all others, they must die; and, knowing that they had not lived and acted, even to each other, as they ought, their consciences forboded a state in which they would be called to account; but what it would be, they knew not.

The following lines might be written by a pensive infidel of modern times; but they would have fitted the lips of a pagan :

"Distrust and darkness of a future state

Makes poor mankind so fearful of his fate:
Death of itself is nothing; but we fear

To be we know not what, we know not where."

Such, or nearly such, must have been the reflections of the most serious among the heathen; and as to the rest, they were buried in all manner of wickedness. It is of the nature of idolatry, to efface and obliterate from the mind all just thoughts of God and true religion, and to substitute in their place vain imaginations and vile affections. Instead of a holy, just, and good Being presiding over the universe, imaginary deities are set up, whose office it is to preside over particular countries and concerns; and this, in a manner suited to the inclinations of their worshippers, entering into all their prejudices, and patronizing their most favourite vices.

There is a marked connexion between impiety and obscenity, or the casting off of the knowledge and worship of God, and being given up to the basest practices towards one another. God is

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