was typified in 'sacred persons and religious ceremo nies, 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 Heathens 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 in 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."

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 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

seat.

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 familiar 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 sacrifices acceptable to God through Jesus Christ." Under the law, the ordinary priests came only into the sanctu ary: The high priest alone, and be but once a year, came within the most holy place: But, under the gospel, 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,

dread the displeasure, and tremble at the judgments of God, are tempers in no respect inconsistent with the full exercise of love. But the fear which arises from a distrust of God's mercy and goodness, and which makes us reluctant to come into his presence, is contrary to the freedom of the gospel, and to that boldness which it imparts. Love casts out this fear. And "God has not given us the spirit of fear, but the spirit of power, and of love, and of a sound mind." The charms of mercy and grace, in which our heavenly Father manifests himself to us, should awaken in our souls gratitude, hope, love, and every cheerful and devout affection.

This boldness imports frequency in our approaches to God. Slaves, under the influence of fear, stand at a distance from their master. Children, invited by the goodness of a father, come often into his presence. So Christians, confiding in God's fatherly care for them and attention to them, should embrace all opportunities to converse with him, Animated by a sense of the liberty allowed them, they should bring to the throne of grace their daily prayers and praises. Since they are not straitened in him, they should not be straitened in their own bowels. The pious Psalmist wished to dwell in the house of the Lord all the days of his life, that he might behold the beauty of the Lord and inquire at his temple,

How great is the privilege which Christians enjoy! They may look up to God as their Father-may go daily into his presence-may tell him all their wantsmay confess before him all their sins-may solicit the greatest favors-may urge their requests with most fervent importunity; and they need not fear, that their earnestness will offend him, or their continual coming will weary him.

III. The Apostle teaches us, that "we have access with confidence." This confidence is what is else

where called a better hope, and the full assurance of faith. It is opposed to doubting and distrust.

The nature of confidence in prayer is clearly explained by the Apostle John. "If our heart condema us not, we have confidence toward God; and whatsoever we ask we receive of him because we keep his commandments, and do those things which are pleasing in his sight. This is the confidence which we have in him, that if we ask any thing according to his will, he heareth us; and if we know that he heareth us, whatsoever we ask, we know that we have the pe titions which we desired of him."

To confidence of success in prayer it is necessary, that we ask according to God's will"-for such things as he allows us, and in such a manner as he requires us to ask. Temporal blessings we must ask with humble submission to that supreme wisdom, which alone can judge what is best. Spiritual blessings we must solicit with the strongest importunity; but at the same time with a concern to perform the conditions on which they are offered. What God has absolutely promised he will certainly bestow. What he has promised conditionally, will follow our compliance with the conditions. The common favors of his providence will be granted in such time, manner and measure, as his wisdom sees most suitable. One may pray in faith-in a full confidence of God's power, wisdom, mercy and faithfulness, and yet feel strong doubts, whether he shall receive the blessings for which he prays because he is jealous of his own heart, and distrustful of his own wisdom. A penitent has an undoubting reliance on God's mercy to forgive; but this reliance may be attended with a painful suspicion of the sincerity of his own repentance. A person in affliction may pray for its removal with a strong assur ance of God's wisdom to discern, and readiness to do what is best; and yet he may doubt whether the removal will be granted; because he knows himself in