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 him- self in those additional supplies unto it from our own works and obe- dience 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 posi- tion and determination is, " That we are saved by graca"
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This first he occasionally interposeth in his enumeration of the benefits we receive by Christ, verse 5. But not content therewith, he again directly asserts it, verse 8, in the same words; for he seems to have considered how slow men would be in the admittance of this tiTith, 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, 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 are ye saved," our justification only is intended, although it be so princi- pally. Conversion unto God and sanctification are also included therein, as is evident from verses 5, 6 ; and they are no less of sove- reign grace than is our justification itself. But the apostle speaks of what the Ephesians, being now believers, and by virtue of their be- ing 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, verses 1-3, he moreover declares their condition in particular, in opposition to that of the Jews, as they were Gentiles, idolaters, atheists, verses 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 aggi-avation of its misery in themselves, — is that which he intends by their being " saved." That which was principally de- signed in the description of this state is, that therein and thereby they were liable unto the wrath of God, guilty before him, and ob- noxious unto his judgment. This he expresseth in the declaration of it, verse 3, — answerable unto that method and those grounds he everywhere proceeds on, in declaring the doctrine of justification, Rom. iii. 19-24; Tit. iii. 8-5. From this state they had deliver- ance by faith in Christ Jesus ; for unto as many as receive him, power is given to be the sons of God, John i. 12. "He that be- lieveth on him is not condemned;" that is, he is saved, in the sense of the apostle in this place, John iii. 18. " He that believeth on the Son hath everlasting fife" (is saved) ; " and he that believeth not the Son, the wrath of God abideth on him," verse 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 in- tends, from Eph. ii. 13 unto the end of the chapter, that there can be no doubt of it. It is oiur being " made nigh by the blood of Christ," verse 13; our "peace" with God by his death, verses 14, 15; our " reconciliation" by the blood of the " cross," verse 16; our " access
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unto God;" and all spiritual privileges thereon depending, verses 18-20, etc.
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. Posi- tiveliu — 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 jDroperties before mentioned. 2. In the meritorious procuring cause of it ; which is Jesus Christ in the work of his media- tion, as the ordinance of God for the rendering this grace effectual unto his glory, verses 7, 13, 16. 8. In the only means or instru- mental cause on our part; which is faith: " By grace are ye saved through faith," verse 8. And lest he should seem to derogate any thiug from the grace of God, in asserting the necessity and use of faith, he adds that epanorthosis, " And that not of yourselves; 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.