now neither "Greek nor Jew, barbarian, Scythian, bond nor free, for all are one in Christ Jesus."

Secondly, sociality. Every representation given of it in Scripture expresses or implies this. We know man was formed for this, and he derives much of his pleasure now from social intercourse. Thus Paul speaks of "the comfort of love ;" and remember that then all the comforts of society will be enjoyed without any of its bitters.

Then, thirdly, surely the passage befriends the recognition of each other in another state. This is a pleasing idea, and which the Apostle seems so fully to establish when he says to the Thessalonians, "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ, at His coming? For ye are our glory and joy." And our Lord says, "Make to yourselves friends of the mammon of unrighteousness, that when ye fail-and when by your liberality you have befriended persons here, in that world of light and love, when you fail-they will receive you into everlasting habitation." Yes, Martha and Mary will know Lazarus again; the child will know its mother again; and the husband the desire of his eyes that was taken from him with a stroke. Yes, if Paul and the Corinthians were presented together, surely they would know each other.

No,

But where will some of you be presented? And how will you be presented hereafter? Not with those you now dislike; not with those whose names you now cast out as evil. you have turned from them; as David says, "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity." We know too well with whom you will be presented, living and dying, as you are. "Depart from me," will the Saviour say, "ye workers of iniquity, into everlasting fire, prepared for the devil and his angels."

IV. THE KNOWLEDGE OF ALL THIS. "Knowing that He, which raised up the Lord Jesus, shall raise us up also by Jesus, and present us together with you."

Paul and Barnabas knew this three ways. First, as an article of faith. The Apostle receives the doctrine of the resurrection from the dead as one of the first principles of our religion. We know that "faith is the substance of things hoped for, the evidence of things not seen!" "By faith we understand the worlds were made," and if you go forward you will have an understanding of the dissolution of the present system, and

will behold "new heavens and a new earth wherein dwelleth righteousness." All we know of divine things is not from reason but faith; not from nature but Scripture. Therefore those who are destitute of Scripture, we consider as rolling in darkness and having no light. The doctrine of the resurrection is a doctrine of pure revelation of which heathens never entertained a conception. At death they bore their friends to the grave, and there left them in the dust, and said "Farewell! Farewell for ever!" But it is not so with Christians when they inter their friends; they sorrow not as those who have no hope. "For if we believe that Jesus died and rose again, even so, them also which sleep in Jesus will God bring with Him."

Then, secondly, they know it as an assured privilege. Balaam said, "I shall see Him, but not nigh." And our Lord tells us there are many who shall see Abraham, Isaac, and Jacob, in the Kingdom of God, while they themselves are thrust out." There are many-you all know this-there are many who feel satisfied that there will be a glorious resurrection, who will not partake of it. But this knowledge is possible. Job said, "I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God! whom I shall see for myself, and mine eyes shall behold, and not another." Oh, how desirable is this! It is strange that any of us should rest satisfied without attaining it. Men do not easily rest satisfied with regard to their title to an estate; yea, they often give much to ensure it. Why do not we give all diligence to make our calling and election sure? Why do we not prove our own selves?

Then, thirdly, they know it as a practical principle, and not merely as a speculative. It is a vital truth that worketh in them. We see the effects of this in the speakers here, under the two facts spoken of as resulting from this knowledge. The first regards their profession, which we have in the verse preceding our text. "We have the same spirit of faith, according as it is written. I believed, and therefore have I spoken. We also believe, and therefore speak." Yea, how can we believe the truth and importance of a thing without wishing to make it known? Surely the belief of the heart will produce the confession of the mouth, and if the Spirit of God dwell in you, He will open your mouth, and your lips will show forth His praise; you will hold fast the profession of your faith without wavering, knowing that He is faithful who hath promised, who also will do it. And the second effect you see resulting from their know

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ledge is in their suffering, for as it led them to act, so it led them to suffer and endure. Hence the words that follow our text, For which cause we faint not; but though our outward man perish, our inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;" as much as to say, "Having such a destination, we can bear our losses and afflictions." "A hope so much divine, may trials well endure." Oh, how this smooths the rugged path of life! Oh, how it lines with down the yoke of suffering imposed on the believer's neck! Oh, how it gilds with glory the valley of the shadow of death. The Christian, like a bird, can sing in his cage, though the wires of his prison confine him. He can also sing in the night. Hear the language of Asaph; I was struck with it in my reading this morning; he marvelled at the prosperity of the wicked, and the adversity of the righteous, and his wonder increased by every fresh investigation, "Until," says he, "I went into the sanctuary of the Lord, then understood I their end." And he says, "What have I been doing? I have been reasoning as if I were at home, whereas I am only a stranger here; I have been reasoning as though my portions were in this world, whereas my treasure is in heaven; as if my happiness depended upon creatures, while God over all, blessed for evermore, is mine; is all my salvation and desire. I have been acting the brute instead of the man. "So foolish was I, and ignorant, I was as a beast before Thee. Nevertheless, I am continually with Thee; Thou shalt guide me with Thy counsel, and afterwards receive me to glory." "Whom have I in heaven but Thee, and there is none upon earth I desire beside thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever."

May this be our experience, for the Redeemer's sake. Amen.

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IX.

THE CITY OF THE SAINTS.

A Sermon preached on behalf of the Evangelical Alliance on Sunday Morning, September 6th, 1846.

"Now, therefore, ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God."-EPHESIANS ii. 19.

PAUL takes it for granted that there is such a corporation as this, and such a family as the "household of faith." God has a people, and if they are not the most numerous party now, they will be so in due time, when "a nation shall be born in a day "; when "He shall sprinkle many nations," and when "all nations shall call Him blessed." They are more numerous now than many imagine, for He has always had His hidden ones-hidden by the obscurity of their station, hidden by the timidity of their disposition, and hidden by the imperfections of their character. Elias supposed that he was the only true worshipper in all Israel, while God "reserved seven thousand who had not bowed the knee to Baal." The number also is perpetually increasing, "and the Lord add to His people, how many soever they be, a hundredfold!" If they fill not the high places of the earth, they are "more excellent than their neighbours," and are distinguished from the rest of the world. Our Saviour therefore said to Saul of Tarsus, "I send thee to open their eyes and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." So the first Christians said to those around them, "That which we have seen and heard, declare we unto you, that ye also might have fellowship with us." It might have been said in reply, "Is this such a privilege, then, to have fellowship with you? Are you not

poor, and despised, and persecuted, and deemed the offscouring of all things? Is it such an invaluable privilege to have fellowship with you?" "You judge," say they, "by a wrong standard, for truly our fellowship is with the Father, and with His Son Jesus Christ." So says Paul here, "Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God."

A preacher, in the discussion of a text, must feel very differently according to the subjects of his addresses, according as they call for reflection or praise. For instance, if his text appeals in a way of reproach and condemnation, it is pleasing for him to know that those to whom he speaks are not those of whom he is speaking; and, therefore, the apostle to the Hebrews, when speaking of apostate professors, says: "But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." On 'the other hand, when the text appeals in a way of privilege and promise, it is pleasing to know that the individuals he is speaking to are the very persons he is speaking of, and that these blessed persons are not only to be found in the world, or in the neighbourhood, but in the very congregation before him. Now this was Paul's happiness, as you have heard in the words I have read, for addressing these Ephesians to whom he wrote, he said, "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God." And this is my happiness, for there are persons here, who are waiting to surround the table of their dying Lord, and who are the very characters we are about to endeavour to describe. Not that all here are so, would to God they were! and that I had returned after an absence to a congregation all of which were persons who worship "God in the Spirit, who rejoice in Christ Jesus, and have no confidence in the flesh."

The division of our subject is very simple and easy to be remembered. It consists of two truths: First, you are told what the Ephesians once were; secondly, what they now are.

We are told WHAT THEY ONCE WERE: strangers and foreigners;" for in saying that they were not so now, Paul fully admits that they were such before.

But who are these characters? According to some those who were converted to Christianity from heathenism, and such the Ephesians had been. They had served "divers lusts and pleasures," and "at that time were without Christ, being aliens