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determinations of controversies given by the Holy Ghost 2 of it; but himself.

The interpretation of this place, given as the meaning of the apostle, that men cannot be justified by those work which they cannot perform, that is, works absolutely pe fect; but may be so, and are so, by those which they ca-te den and do perform, if not in their own strength, yet by the of grace; and that faith in Christ Jesus which the apo opposeth absolutely unto all works whatever, doth ino in it all those works which he excludes, and that with res unto that end or effect with respect whereunto they ar cluded, cannot well be supposed to be suitable unto the of the Holy Ghost.

Eph. ii. 8–10. · For by grace ye are saved th faith, and that not of yourselves, it is the gift of Go of works, lest any man should boast. For we are hi manship created in Christ Jesus unto good works God hath fore-ordained that we should walk in the

Unless it had seemed good unto the Holy Ghos expressed beforehand all the evasions and subterfug the wit of man in after ages could invent, to p doctrine of our justification before God, and to jected them, it is impossible they could have plainly prevented than they are in this context. take a little unprejudiced consideration of it, I su is affirmed will be evident.

It cannot be denied, but that the design of from the beginning of this chapter, unto the er is to declare the way whereby lost and conder come to be delivered, and translated out of th into an estate of acceptance with God, and ete thereon. And therefore in the first place, he fe their natural state, with their being obnoxious of God thereby. For such was the method o unto the declaration of the grace of God ir did usually, yea, constantly premise the consi sin, misery, and ruin. Others now like not well. Howbeit this hinders not, but that it this purpose he declares unto the Ephesi were dead in trespasses and sins,' expressii sin had on their souls, as unto spiritual

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can express those conceptions of the mind, which this representation of grace doth suggest. Whether they think it any part of their duty to be like minded, and comply with the apostle in this design, who scarce ever mention the grace of God, unless it be in a way of diminution from its efficacy, and unto whom such ascriptions unto it as are here made by him, are a matter of contempt, is not hard to judge.

But it will be said, these are good words indeed, but the, are only general; there is nothing of argument in all th. adoring of the grace of God in the work of our salvatio It may be so it seems to many. But yet to speak plain there is to me more argument in this one considerati namely, of the ascription made in this cause unto the gr of God in this place, than in a hundred sophisms, su neither unto the expressions of the Scripture, nor the perience of them that do believe. He that is possessed a due apprehension of the grace of God, as here represe and under a sense that it was therein the design of the Ghost to render it glorious, and alone to be trusted will not easily be induced to concern himself in tho: aitional supplies unto it from our own works and obei! which some would suggest unto him. But we may y farther into the words.

The case which the apostle states, the inquiry w' hath in hand, whereon he determineth as to th wherein he instructs the Ephesians, and in them tl church of God, is, how a lost, condemned sinner, m to be accepted with God, and thereon saved. An' the sole inquiry wherein we are, or intend in this cor to be concerned. Farther, we will not proceed, eit the invitation or provocation of any. Concerning position and determination is, that we are saved

This first he occasionally interposeth in bis en of the benefits we receive by Christ, ver. 5. But 1 therewith, he again directly asserts it, ver. 8: in words ; for he seems to have considered how would be in the admittance of this truth, which prives them of all boastings in themselves.

What it is that he intends by our being be inquired into. It would not be prejudicia rather advance the truth we plead for, if by our

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can express those conceptions of the mind, which this representation of grace doth suggest. Whether they think it any part of their duty to be like minded, and comply with the apostle in this design, who scarce ever mention the grace of God, unless it be in a way of diminution from its efficacy, and unto whom such ascriptions unto it as are here made by him, are a matter of contempt, is not hard to judge.

But it will be said, these are good words indeed, but they are only general; there is nothing of argument in all this adoring of the grace of God in the work of our salvation. It may be so it seems to many. But yet to speak plainly, there is to me more argument in this one consideration, namely, of the ascription made in this cause unto the grace of God in this place, than in a hundred sophisms, suited neither unto the expressions of the Scripture, nor the experience of them that do believe. He that is possessed with a due apprehension of the grace of God, as here represented, and under a sense that it was therein the design of the Holy Ghost to render it glorious, and alone to be trusted unto, will not easily be induced to concern himself in those 'additional supplies unto it from our own works and obedience, which some would suggest unto him. But we may yet look farther into the words.

The case which the apostle states, the inquiry which he hath in hand, whereon be determineth as to the truth wherein he instructs the Ephesians, and in them the whole church of God, is, how a lost, condemned sinner, may come to be accepted with God, and thereon saved. And this is the sole inquiry wherein we are, or intend in this controversy, to be concerned. Farther, we will not proceed, either upon the invitation or provocation of any. Concerning this, his position and determination is, that we are saved by grace.?

This first he occasionally interposeth in his enumeration of the benefits we receive by Christ, ver. 5. But not content therewith, he again directly asserts it, ver. 8: in the same words; for he seems to have considered how slow men would be in the admittance of this truth, which at once deprives them of all boastings in themselves.

What it is that he intends by our being saved, must be inquired into. It would not be prejudicial unto, but rather advance the truth we plead for, if by our being saved,

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