Paul was an Apostle according to the will of God, as he was called to, and furnished for the work of an Apostle by revelation from God, and as he was introduced into the apostolic office in an open and solemn manner, according to the institution of God.

Paul directs this epistle to the saints and faithful. By the same, or similar appellations, he in most of his epistles, addresses the churches of Christians.

We cannot suppose that he intends by these terms to declare all the members of this, or any other particular church, to be godly persons; for this, in fact, was not the state of any church. In all the churches founded by the Apostles, there were many who, after some time, discovered the corruption and wickedness of their hearts. The phrases rather denote, that they had been called out of the world, and separated from others, that they might be a peculiar people unto God. The words, saints, faithful, brethren, disciples, christians, are often used in a general sense, to express men's visible, professed characters, rather than any certain judgment concerning the habitual temper of their hearts. The sabbath, the temple, its utensils, and the ground on which it stood, are called holy, because they were separated from a common, to a sacred use. The nation of the Jews, corrupt as it was, is called a holy nation, because it was separated from other nations for the service of the true God. So the Christian church is called a holy nation, a peculiar people, to shew forth the praises of him, who had called them out of darkness into his marvellous light. In many places the word saints stands opposed, not to unsound Christians, but to heathens.

However, though the Apostle does not, by these terms, declare, that the Ephesian professors were all pure in their hearts, yet he taught them, and he teaches us, that all ought to be so. We are called to be holy; we are brought to the enjoyment of gospel hopes and privileges, that we might serve God in new

ness of spirit-that we might not be conformed to this world, but, being transformed by the renewing of our mind, might prove what is the acceptable will of God.

The religion which we profess, contains the highest motives to purity of heart and life. If content with a verbal profession of, and external compliance with, this religion, we regard iniquity in our hearts, we are guilty of the vilest prevarication; and our religion, instead of saving us, will but plunge us the deeper into infamy and misery. That which is the visible, ought to be the real character of Christians; saints and faithful in Christ Jesus.

The Apostle in the next place, expresses his fervent desire, that these Ephesians might receive grace and peace from God our Father, and from the Lord Jesus Christ. Under these general terms are comprehended all the glorious blessings, which are revealed and offered in the gospel.

Grace signifies free, undeserved favor. Such are all the blessings which we receive through Christ. If we deserved, or could claim them from the justice of God, on the foot of our own works, there would have been no need of the interposition of a Saviour. He came only to save them who are lost.

The pardon of sin is grace; for it is the remission of a deserved punishment. "The wages of sin is death."

Eternal life is grace, for it is a happiness of which we are utterly unworthy. "They who receive abundance of grace reign in life by Jesus Christ."

The influences of the divine spirit are grace; for they are first granted without any good dispositions on our part to invite them; they are continued even after repeated oppositions; they prepare us for that world of glory, for which we never should qualify ourselves.

These blessings come to us through Christ. They are the fruits of his atonement and mediation. But

still they are the fruits of God's grace, as much as if he had bestowed them absolutely, and without this wonderful purchase; for the gift of the Saviour is the consequence of the grace of God, "Who so loved the world, that he sent his only begotten Son, that we might live through him."

The Apostle wishes to the Ephesians peace, as well as grace. By this we are to understand that peace of mind, which arises from a persuasion of our interest in the favor of God. Our peace with God is immediately connected with our faith in Christ. +6 Being justified by faith, we have peace with God." Our peace of mind is connected with our knowledge of the sincerity of faith. "If our heart condemn us not, we have confidence toward God." The sincerity of our faith is proved by the fruits of it in our lives. The way to enjoy peace, is to increase in all holy dispositions, and to abound in every good work.

If the Apostle wished grace and peace to Christians, surely they should feel some solicitude to enjoy them. You think your minister should be concerned for the happiness of his people; but ought not every one rather to be concerned for his own? You censure the coldness which you observe in the teachers of religion; you wish they were more zealous and animated: And will you at the same time neglect the means of religion, which you enjoy? You would have others take more pains for your salvation: And will you take not pains for your own? Let every man give diligence for himself, that he may obtain grace and peace from God our Father, and from the Lord Jesus Christ.

The Apostle, in the words which follow, expresses a strong and lively sense of gratitude for the rich and inestimable blessings granted through Christ to an unworthy race. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places, or in heavenly things, in Christ.

The common blessings of providence, as food and raiment, health and liberty, are valuable for the present, and call for daily returns of praise. But these are only temporal and earthly goods. The blessings revealed in the gospel, and dispensed to us through Christ, are of a different nature and of higher importance. They are called spiritual and heavenly things. They are accom. modated to our spiritual wants and desires--they come down from heaven, prepare us for heaven, and will be completed in our admission to heaven. The influences of the spirit are heavenly gifts-the renovation of the heart by a divine operation is wisdom from above-the renewed Christian is born from above and become a spiritual man-the state of immortality which Christ has purchased for believers, is an inheritance reserved for them in heaven-in the resurrection they will be clothed with a house from heaven, with spiritual and heavenly bodies, and they will be made to sit together in heavenly places in Christ Jesus.

The Apostle says, "God has blessed us with ALL spiritual blessings in heavenly things" with all things necessary to bring us to the enjoyment of himself in heaven. "The divine power," says St. Peter, "hath given us all things which pertain to life and godliness, through the knowledge of him who hath called us to glory and virtue-and hath given us exceeding great and precious promises, that by them we might be partakers of a divine nature."

The particular blessings vouchsafed to, and designed for believers, are enumerated in the following verses; such as election and vocation to be the people of God-predestination to the adoption of children- acceptance in Christ Jesus and redemption through his blood-the revelation of the mystery of God's will-a title to the heavenly inheritance-and the sanctification and sealing of the holy spirit. To display the nature and importance of these blessings we shall have occasion hereafter in the prosecution of our design.

I would now observe, that the blessings granted to God, the Ephesian believers, are also tendered to us. in his sovereign goodness has chosen us from among the nations of the world to be his peculiar people, and to enjoy his oracles and ordinances. He offers to us the honors and felicities of adoption, and the remission of all our sins through the atonement of his Son. He has proposed for our acceptance an inheritance incorruptible in the heavens. He grants the motions of his blessed spirit to awaken our minds to these important concerns. And to true believers, he affords the sanctifying, sealing and comforting influence of his grace. He has made known to us the mystery of his will, which is still hidden from the greater part of our race. He has favored us with a complete revelation, and placed us in a condition, which allows our frequent attendance on the dispensation of his word and ordi

nances.

We are in some respects privileged far beyond the Christians to whom this epistle was written. They for a season enjoyed the preaching of an inspired Apostle. In his absence he wrote to them this letter, which doubtless contains the substance of the things which he taught, while he was among them. But of this letter they could have the benefit only by hearing it read in one place and another. While he preached in Asia, he confined his ministry chiefly to this capital city. They who lived in the remoter parts could not, without much labor, enjoy the benefit of his preaching. But we have in our hands not only this epistle, but the other writings of Paul and his fellow Apostles, and we may daily converse with them. Places of divine wor ship are near us, and, without the expence of distant journeys, we may attend on the preaching of the word and other sacred exercises of religion. We have therefore happier advantages to become acquainted with the doctrines and precepts of the gospel, than the primitive Christians could enjoy. If they were bound