SERMON XIII.

The Deplorable State of Heathens and Unbelievers

EPHESIANS ii. 11, 10,

Wherefore remember, that ye were in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; 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.

As the Ephesian church consisted partly of Jews, and partly of Gentiles, the Apostle in this letter addresses himself sometimes to the one and sometimes to the other, separately, and often to both jointly. The passage now read he directs to the believers, "who in times past were Gentiles in the flesh." He says in the following words, "Ye, who sometimes were afar off, are made nigh by the blood of Christ." In what respects they once were afar off, he explains, in the words chosen for our text. The following part of the chapter describes their present nearness.

What is now before us is to show, in what respects these Ephesians, before their conversion to the faith of Christ, were at a distance from God; and how the description here given of their unhappy state may be. applied to sinners under the gospel.

VOL. III.

I. The Apostle calls upon them to remember that "they were in time past Gentiles in the flesh."

He admonishes them not to forget the dismal state of Heathenism out of which they had lately been called; but often to reflect upon it with attention and seriousness, that they might ever maintain a humble sense of their own unworthiness, and awaken in their souls thankful and admiring apprehensions of that grace which had wrought in them so glorious a change.

We are here taught that Christians, who have been the favored subjects of God's renewing grace, ought to remember their former guilty condition, and the awful danger from which they have escaped. God says to Jerusalem, after her happy restoration, "Thou shalt re'member thy ways, and be ashamed. I will establish my covenant with thee, that thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done." The Apostle Paul, after his conversion to the gospel, frequently reviews, and deeply laments his former life, calling himself a blasphemer, a persecutor and chief of sinners, and he acknowledges with grateful admiration, the mercy of God, which had revealed Christ in him, and put him into the gospel ministry.

A recollection of former stupidity, impenitence and guilt keeps the Christian humble and watchful, enliv ens his gratitude to God, and warms his zeal in relig jon. He is not disposed to exalt himself on account of the spiritual charge, which, he hopes, has taken place in him: He is rather inclined to think others better than himself, being conscious of greater vileness and guilt in himself, than he can discern in them. While he rejoices in the humble persuasion, that he is a new creature, he acknowledges, that by the grace of God he is what he is. He adores that grace, which has placed him under the means of salvation, and rendered these means effectual to renew his heart. He takes no

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 obe dience, 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 external 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 rather 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 distinction, that it may turn to his salvation-not to his condemnation.

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 wonderful 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 gospel 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 conformity of heart to the religion which Christ has taught, then you have believed to the salvation of your souls. Until 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 impenitence, 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."

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