terms of the gospel, they are excluded from the bles sedness proposed? Will you live as the Gentiles formerly lived, without hope? Will you put yourselves in a condition worse than theirs, when you enjoy so high advantages? Will you turn the means of hope into oc casions of present guilt and future despair? Lay hold on this hope, while it is within your reach-Seek for eternal life by a patient continuance in well doingGive diligence to the full assurance of hope to the end -be not slothful, but followers of them, who through faith and patience inherit the promises.

VII. The last character of these Gentiles is, that "they were without God in the world." They were Atheists in a world, in which God was manifest.

The Heathens generally had some apprehension of a Deity; but they were without a knowledge of the one true God, and without a just idea of his character. They did service to them who by nature were no gods; or, if they knew something of God, yet" they glorified him not as God, neither were thankful, but became vain in their imaginations, and changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for

ever.

To us, who have been early taught the existence and government of one Supreme, all Perfect Being, nothing is more unaccountable, than the atheism and idolatry, which have appeared in the world. To us it is astonishing, that any should deny the existence of an eternal, independent power, and ascribe to chance and fate all the things which we behold; and no less astonishing, that any should imagine the godhead to be like unto gold and silver and stone, graven by art and man's device.

But while we condemn the atheist and the idolater, let us take heed lest we also fall under the same condemnation. Many, who profess to know God, in

works deny him. Many, who would not kneel to a graven image, or prostrate themselves before the ris ing sun, still serve the creature more than the Creator, love mammon more than God, and are governed more by their own lusts than by his will.

However clearly you can demonstrate the existence and providence of God, and whatever rational sentiments you entertain concerning his character and gov ernment; if you seek not his favor with your whole heart, and in preference to every worldly interest-if you forget him in your ordinary concerns, and acknowledge him not in your daily wants and suppliesif you neglect to maintain communion with him by meditation, thanksgiving and prayer-if you indulge a temper, and pursue a course contrary to his will; you are, as really as the atheist, without God in the world. While you condemn those, who, in contradiction to the plainest evidence, say, there is no God, How will you justify yourselves, who in contradiction to your own belief, live as if there were no God?

There are more atheists in the world, than profess themselves such. "The transgression of the wicked saith, there is no fear of God before his eyes." How unaccountable is the stupidity of sinners! God is not far from them: He loads them with blessings, satisfies them with good, fills them with gladness; yet they know him not, or will not regard him. This God calls the heavens to behold with astonishment: "I have nourished and brought up children, but they have rebelled against me! The ox knoweth his owner, and the ass his master's crib, but Israel doth not know, my people doth not consider! Who hath heard such a thing? Hath a nation changed her gods, which yet are no gods? but my people hath changed their glory for that which doth not profit. They have forsaken me, the fountain of living water, and have hew ed them out broken cisterns, which can hold no water."

Let us lament the atheism and idolatry of our own hearts. Since we know God, let us glorify him as God, by thankfulness and obedience. Let us, by the discoveries of his character made before our eyes, and the exercises of his goodness which we daily experience, be persuaded to present ourselves living sacrifices holy and acceptable to him; for this is our reasonable service.

SERMON XIV.

The Happiness of Believers in Nearness to God.

EPHESIANS ii. 13-18.

But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby; and came and preached peace to you who were afar off, and to them that were nigh ; for through him we both have an access by one Spirit unto the Father.

IN the preceding verses, the Apostle reminds the Gentile believers in Ephesus, in what respects they had formerly lived at a distance from God. They were Gentiles in the flesh-they were by Jews despised, as not having the mark and sign of God's people -they were without the knowledge of Christ-they were excluded from the privilege of worshipping God in his sanctuary-they were strangers to the gracious promise of the covenant-they had no sure hope,of a future life-and they were without God in the world.

In the words now read, he describes that happy state of nearness to God, into which they were brought by the gospel." He says, verse 13, Ye who sometimes

were far off, are made nigh by the blood of Christ.” The circumstances of this nearness he distinctly illustrates in the following words, which we will now open and apply.

I. They were brought within the church of God, and admitted to equal privileges with his ancient people the Jews.

The seed of Abraham were the people, whom God chose, and whom he caused to approach near to himself. To them he shewed his statutes and his judg ments he dealt not so with any other nation. The Gentiles he left afar off from him. But now," says. the Apostle," these are made nigh in Christ," as well as the Jews. "Christ is our peace." He has made a peace-a union between Jews and Gentiles. "He has made both to be one." He has formed them into one church, and given them an equal share in gospel privileges, so that one has no preeminence above the other. Christ says, "I lay down my life for the sheep; not merely for those of the ancient fold; "for I have other sheep, which are not of this fold: Them also I must bring, and they shall hear my voice, and there shall be one fold and one Shepherd.

"He has broken down the middle wall of partition which was between us." He has abolished the cere monial law, which was a wall of separation between Jews and other nations. The Apostle alludes to the wall in the temple, which divided the court of the Gentiles from the holy place, where the Jews were allowed to worship. On this wall, Josephus says, it was written, "that no alien might go through it."

The Apostle adds, "Christ hath abolished in his flesh the enmity, even the law of commandments, consisting in ordinances, to make in himself of two one new man, so making peace" between them. That which made the enmity, or separation between Jews and Gentiles was the law of ceremonies and ordinances; for these were peculiar to the Jews: Uncircum