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its to men. From their example let us learn humility and charity. If we hope to dwell with angels above, let us cultivate that temper which is their happiness and glory. Let us learn more of the wisdom of God, nor think it dishonorable to learn wisdom from inferiors. Let us condescend to men of low estate, and bear the infirmities of the weak. For this we have a more engaging example than that of angels, even the example of the Son of God, who came not to be ministered unto," but to minister. He was

among his disciples, as one who served. He gave them a pattern of meekness, humility and love, that they should do to one another, as he had done to them.

SERMON XVIII.

Freedom of Access to God by Faith in Christ.

EPHESIANS iii. 11, 12, 13.

According to his eternal purpose, which he purposed in Christ Jesus our Lord, in whom we have boldness and access with confidence by the faith of him. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

THE Apostle here resumes a thought, which he

had mentioned several times before, that the admission of the Gentiles to a participation in the privileges of the gospel was according to the eternal purpose, which God had made in Christ Jesus. The extension of the church of God to comprehend all nations, was not a new design; it was a plan which divine wisdom had formed before the world was made. Though it was a mystery once unknown, and still hardly credible to the Jews, yet intimations had been given of it in prophecy, and dispositions had been made toward it in Providence, through all preceding ages of the world. The promise of a Saviour to fallen Adam respected his posterity, as well as himself; and as he was the head of the human race, it extended alike to all men. The promise to the patriarchs was more explicit; that "in their seed all the nations of the earth should be blessed." Under the Jewish dispensation, the Saviour VOL. III. 2 F

was typified in sacred persons and religious ceremonies, and foretold in the preaching and writings of the prophets, who sometimes expressly described him, as coming" to bring salvation to the ends of the earth." The frequent dispersions and captivities of the Jews conveyed to other nations a knowledge of their religion, of their prophetic writings, and of their promised Messiah, and raised in the minds of inquisitive Hea thens an expectation of this wonderful person. But the full discovery of this divine scheme was not made, until after Christ's resurrection, when he commanded his Apostles to go into all the world, and preach his gospel to all nations. Nor does it seem to have been perfectly understood, even by the Apostles themselves, until Peter, by a heavenly vision, was directed to go and preach the gospel to the family of the Roman centurion, Cornelius. After Peter had executed this mission, finding some of his brethren dissatisfied with his conduct, he explained to them the reasons of it, and informed them of the success which had attended it; And, on hearing of these things, they glorified God, saying, Then hath God granted to the Gentiles also repentance unto life."

To impress the minds of the Ephesians with a deeper sense of their indebtedness to the sovereign grace of God, the Apostle often repeats this thought, that the offer of salvation, now brought to them by the gospel of Christ, was not the fruit of their works, intentions or desires, but the result of God's eternal purpose his Son, and the effect of those disposals which he had been making from the beginning of the world. "God was found of them who sought him not, and made manifest to them who inquired not after him."

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There was nothing which more filled the mind of this Apostle, and which he more frequently inculcated on Christians, than the freeness, extent, sovereignty and glory of God's grace in the salvation of sinners.

The more we feel and realize our dependence on divine grace, the more thankfully shall we receive it, and the more diligently shall we improve it; the more humble shall we be in our opinion of ourselves, and the more charitable in our disposition toward others; the more watchful to abstain from evil, and the more zealous to abound in every good work.

One great and wonderful privilege, which the grace of God has bestowed on us, is particularly mentioned in our text. "In Christ we have boldness and access with confidence by the faith of him."

To this privilege we will now attend.

The

1. The Apostle says, "We have access." word signifies an approach to some object. Here it intends a near approach to God in the duties of worship; or such a state of peace with God as allows a freedom of intercourse. "Being justified by faith, we have peace with God, and access to that grace in which we stand." This access is expressed by our "coming to the throne of grace"-by our "entering into the most holy place"-by our "having a hope by which we draw nigh to God."

These phrases allude to the Jewish worship. There was a visible symbol of God's presence, which attended the Israelites in the wilderness. This was called the glory of the Lord, and, sometimes, the Lord himself. When the tabernacle was erected and the ark of the covenant placed therein, this symbol took its residence on the mercy seat which was made on the ark, and between the Cherubims which covered the mercy seat. And the worshippers were said to come near to God, because they came near to that sensible token of his majesty and glory. The gracious presence of God is as really afforded now, as it was then, although there is not the same visible symbol; and, therefore, we may, as truly as the ancient Jews, be said to draw near to God, when we engage in the solemn duties of worship. Yea, the Apostle signifies, that we have

nearer access than they, because now the way into the holiest is made manifest, into which we have liberty to enter by the blood of Christ.

These phrases have also a foundation in the customs and usages of mankind. When one, in behalf of him. self or of others, would present his petition to a sover. eign, he must obtain liberty of access to him. So God's allowing us to make our supplications to him, is expressed by our drawing near to him. It is a famil iar manner of expression suited to convey the idea of great condescension on God's part, and high privilege

on ours.

II. The Apostle observes, that "we have boldness of access. The word properly signifies a freedom of speaking, in opposition to that restraint which we feel, when we are in the presence of one whom we dread, and in whose goodness we can place no confidence.

The word expresses the fulness of that liberty, which under the gospel all Christians enjoy, of draw ing near to God. The Apostle says, "We have bold. ness to enter into the most holy place." Under the legal dispensation, the people approached unto God by the ministration of the priests, who were appointed to offer gifts and sacrifices for them: But now all believ ers are "an holy priesthood to offer up spiritual sacri fices acceptable to God through Jesus Christ." Under the law, the ordinary priests came only into the sanctu ary: The high priest alone, and he but once a year, came within the most holy place: But, under the gos pel, all Christians may at all times draw near to God in all ordinances, and may on all occasions make known their requests to him.

The word farther expresses that freedom of spirit with which we should come to God. The disposition of our hearts should correspond with the liberal and gracions dispensation under which we are placed.

We should come to God with a spirit of love in opposition to servile fear. To revere the authority,

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