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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 he 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.

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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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eternal salvation were intended. But that cannot be the sense of it in this place, otherwise than as that salvation is included in the causes of it, which are effectual in this life. Nor do I think that in that expression, by grace ye are saved,' our justification only is intended, although it be so principally. Conversion unto God, and sanctification, are also included therein, as is evident from ver. 5, 6. And they are no less of sovereign grace, than is our justification itself. But the apostle speaks of what the Ephesians being now believers, and by virtue of their being so, were made partakers of in this life. This is manifest in the whole context. For having in the beginning of the chapter described their condition, what it was in common with all the posterity of Adam by nature, ver. 1-3. he moreover declares their condition in particular, in opposition to that of the Jews, as they were Gentiles, Idolaters, Atheists, ver. 11, 12. Their present delivery by Jesus Christ from this whole miserable state and condition, that which they were under in common with all mankind, and that which was a peculiar aggravation of its misery in themselves, is that which he intends by their being saved. That which was principally designed in the description of this state is, that therein, and thereby, they were liable unto the wrath of God, guilty before him, and obnoxious unto his judgment. This he expresseth in the declaration of it, ver. 3. Answerable unto that method, and those grounds, he every where proceeds on in declaring the doctrine of justification.

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Rom. iii. 19-24. Tit. iii. 3-5. From this state they had deliverance by faith in Christ Jesus. 'For unto as many as received him, power is given to be the sons of God;' John i. 12. He that believeth on him, is not condemned,' that is, he is saved, in the sense of the apostle in this place; John iii. 15. He that believeth on the Son of God hath everlasting life' (is saved), but he that believeth not, the wrath of God abideth on him;' ver. 36. And in this sense, 'saved,' and 'salvation,' are frequently used in the Scripture. Besides he gives us so full a description of the salvation, which he intends from ver. 13. unto the end of the chapter, that there can be no doubt of it. It is our being made nigh by the blood of Christ;' ver. 13. Our peace with God by his death; ver. 14, 15. Our 'recon

ciliation' by the blood of the cross; ver. 16. Our 'access unto God,' and all spiritual privileges thereon depending; ver. 18-20, &c.

Wherefore, the inquiry of the apostle and his determination thereon, is concerning the causes of our justification before God. This he declares and fixeth both positively and negatively. Positively, 1. In the supreme moving cause on the part of God. This is that free sovereign grace and love of his, which he illustrates by its adjuncts and properties before-mentioned, 2. In the meritorious procuring cause of it, which is Jesus Christ in the work of his mediation, as the ordinance of God for the rendering this grace effectual unto his glory, ver. 7. 13. 16. 3. In the only means or instrumental cause on our part, which is faith. By grace are ye saved through faith;' ver. 8. And lest he should seem to derogate any thing from the grace of God, in asserting the necessity and use of faith, he adds, that epanorthosis, and that not of ourselves, it is the gift of God.' The communication of this faith unto us is no less of grace than is the justification which we obtain thereby. So hath he secured the whole work unto the grace of God through Christ, wherein we are interested by faith alone.

But not content herewith, he describes this work negatively, or adds an exclusion of what might be pretended to have a concernment therein. And therein three things are stated distinctly: 1. What it is he so excludes. 2. The reason whereon he doth so. 3. The confirmation of that reason, wherein he obviates an objection that might arise thereon.

1. That which he excludes is works; 'not of works;' ver. 9. And what works he intends, at least principally, himself declares. Works, say some, of the law, the law of Moses. But what concernment had these Ephesians therein, that the apostle should inform them, that they were not justified by those works? They were never under that law, never sought for righteousness by it, nor had any respect unto it, but only, that they were delivered from it. But it may be he intends only works wrought in the strength of our own natural abilities, without the aids of grace, and before believing. But what were the works of these Ephesians antecedent unto believing, he before and afterward declares. For 'being

dead in trespasses and sins, they walked according to the course of this world in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind;' ver. 1-3. It is certain enough that these works have no influence into our justification; and no less certain, that the apostle had no reason to exclude them from it, as though any could pretend to be advantaged by them, in that which consisteth in a deliverance from them. Wherefore, the works here excluded by the apostle, àre those works which the Ephesians now performed, when they were believers, quickened with Christ; even the works which God hath fore-ordained, that we should walk in them, as he expressly declared, ver. 10. And these works he excludeth not only in opposition unto grace, but in opposition unto faith also. Through faith, not of works. Wherefore he doth not only reject their merit, as inconsistent with grace, but their co-interest on our part with, or subsequent interest unto, faith, in the work of justification before God.

If we are saved by grace through faith in Christ exclusively unto all works of obedience whatever, then cannot such works be the whole or any part of our righteousness unto the justification of life. Wherefore another righteousness we must have or perish for ever. Many things I know are here offered, and many distinctions coined to retain some interest of works in our justification before God; but whether it be the safest way to trust unto them, or unto this plain, express, divine testimony, will not be hard for any to determine when they make the case their own.

2. The apostle adds a reason of this, exclusion of works; 'not of works lest any one should boast.' God hath ordained the order and method of our justification by Christ in the way expressed, that no man might have ground, reason, or occasion to glory or boast in or of himself. So it is expressed, 1 Cor. i. 21. 30, 31. Rom. iii. 32. To exclude all glorying or boasting on our part, is the design of God. And this consists in an ascription of something unto ourselves, that is not in others, in order unto justification. And it is works alone that can administer any occasion of this boasting; For if Abraham were justified by works, he had whereof to glory;' Rom. iv. 2. And it is excluded alone by the law of faith;' Rom. iii. 27. For the nature and use of

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 he 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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