An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. II.

THe Apostle proceeds to prosecute the same Argu∣ment, proving sometimes in the Supposition, that the beleeving Ephesians, sometimes possitively, that all Beleevers are saved by Grace. The Proposition to bee made good is this: you, O Ephesians, are saved by Grace, or Beleevers are saved by Grace. His Argu∣ments are fifteen, upon the last whereof hee insists to the latter end of the Chapter.

Vers. 1. And you hath hee quickened, who were dead in trespasses and sins,

Argu. 1. If you, O Ephesians, are considered in the common State of Nature, you will bee found to have been in that condition, that you could not have recovered thence but by Grace. There are seven parts of this Ar∣gument, every one whereof heightens our first misery, and proves Grace to bee the onely cause of salva∣tion.

Dead] (1) In the State of Nature you were not one∣ly defiled with, but dead in sin; and not onely judicially dead, because guilty of, or liable to death, but also real∣ly in effect spiritually dead, so that the dead could as ea∣sily raise themselves to life, or perform actions of being, as you could free your selves from this death, or do any good deed: Therefore you are saved by Grace.

Vers. 2. Wherein in time past yee walked according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience.

(2) In reference to this natural life, you did wholly pass that in sin, being wholly busied and walking in them, or else waxing worse and worse: Therefore, &c.

Of this world] (3) You walked in the waies of world∣ly and carnal men, who favour this natural life onely, and followed their manners and customes, as the rule of life: Therefore, &c.

The Prince] (4) You followed the Captain of this way, the Devil, the Prince of unclean spirits, who with his Executioners, or other evil Angels, flying in the Air, rules and governs effectually.

Which worketh] (5) The Devil did reign and execute his will in you as now hee doth in the disobedient: Therefore, &c.

Vers. 3. Among whom also wee all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of our flesh, and of the mind, and were by nature the children of wrath, ever as others.

(6) You did fulfil the lusts of your flesh, and wallow∣ing in them did commit whatever your vain mind dicta∣ted, whatever your corrupt appetite and affections of the

flesh prescribed: To these the Apostle adds himself be∣fore his conversion, that they might see this Argument pro∣pounded in an Hypothesis, would serve to confirm the ge∣neral Thesis.

Children] (7.) By nature yee were children of wrath, that is, guilty of death, and liable to divine wrath, which God might justly pour upon us, even to our utter destruction. Hereunto hee joyns all other men, as they are considered in the state of nature: Therefore wee are beholding to Grace for our salvation.

Vers. 4. But God who is rich in mercy, for his great love wherewith hee loved us,

Argum. 2. God out of his rich mercy and love hath delivered us who beleeve, from this most miserable con∣dition: Therefore our salvation is of Grace. The se∣veral parts of this Argument manifest the same.

God] (1.) Hee shews God to bee the sole Author of our deliverance, who alone is meet for so great a work.

Rich] (2.) That Grace might appear, the cause of our salvation is mentioned to bee the abundant or rich mercy of God, whereby as it were touched with a sense of our miserie, hee is moved to deliver us.

For his] (3.) The love of God, wherewith he loved us from eternity, is annexed as the cause both of mercy and salvation.

Us] (4.) It was of mercy that God was pleased to take us rather than others, and choose us for his sons: Therefore, &c.

Ver. 5. Even when we were dead in sins, hath quickened us together with Christ (by grace yee are saved.)

Argum. 3. In the instant of our Redemption by Christ, and Regeneration by the Spirit of Christ, wee as dead in sins were quickned together with Christ, that is, in Christ, and by Christ: Therefore wee are saved by grace; For it is of grace that in the Covenant made be∣tween God and the Mediator, wee who were dead in sins, were given to the Son the appointed Redeemer, that by him we might be restored to life. It is of grace that in the payment of the agreed-upon price of our Redemption, life in Christ (who was raised from the dead) should be adjudged to bee given to us. It is of Grace that in the ap∣plication of Redemption, and in the moment of Rege∣neration, life should bee communicated to us in, and from Christ, that together with other Saints wee should bee grafted into Christ, enjoy the common spiritual life with them, and thrive and waxe stronger in him; For which reasons our life ever depends on the life of Christ, and coupled with it in an indissoluble knot.

Vers. 6. And hath raised us up together, and made us sit together in heavenly places in Christ Iesus.

Argum. 4. God in Christ, who was raised up, hath raised us up also, and in Christ who is placed in the hea∣vens, hath placed us together with him: Therefore hee hath saved us of his grace. For as whatever Christ ei∣ther did or suffered in our name and place is reckoned ours in Gods account, so what ever Christ received in our name and place is reckoned ours also: Therefore in the Resurrection of Christ, by the Covenant of Redempti∣on, the Redeemed did also rise with him judicially, or in a judicial way. In Christs ascension into heaven, the Redeemed judicially ascend with him; In Christs sitting, or glorious possession of eternal life, the Redeemed in a judicial way do sit, and are placed with him. This right is obtained for beleevers, by Christ before faith bee actually given: but in conversion this right before ob∣tained by faith by a special act is applied to us, that as Christ ascending might say from the Covenant made be∣tween God and the Mediator, or from the Covenant of Redemption, I ascend in the name of the Redeemed, for whom I have gotten this right that they may bee rec∣koned to ascend in mee; so those that flye to, and be∣leeve in Christ may say, now I have gotten right, from the Covenant of salvation made by the Mediator be∣tween Christ and the Church, that I may reckon the Resurrection of Christ rightfully mine, I may reckon the ascension of Christ rightfully mine, and so in the rest. What abundance of grace is here?

Vers. 7. That in the ages to come hee might shew the exceeding riches of his Grace, in his kindness to∣wards us, through Christ Iesus.

Argum. 5. The end for which wee lost sinners both Jews and Gentiles, even after wee have so wickedly led our lives, should have salvation bestowed upon us in Christ, is, that those which shall live in after-ages may see, and acknowledge the superabounding grace of God; and that by our example they may learn to come unto God who is the fountain of salvation in Christ, that they also might in like manner, though most unworthy, obtain Grace: Therefore you are saved onely by Grace.

Vers. 8. For by Grace are yee saved, through faith, and that not of your selves, it is the gift of God.

Hee repeats the proposition to bee proved in the very terms, and adds Arg. 6. Yee are saved by faith, and there∣fore by Grace: for faith disclaimes our merits, and re∣lies only upon the free and gracious promise of God, and that God hath appointed faith to bee an instrument of our salvation (the nature whereof requires that forsaking our own works and strength, our own wisdome and ho∣nour, wee should go out of our selves, and seek salvation in God) is also of Grace.

It is the gift] Arg. 7. Neither our salvation, nor our faith is from our selves, or our own natural strength, but like as salvation so is faith the free gift of God: There∣fore wee are saved by Grace. For when the Spirit of God begins to work conversion in us, it findes us dead in sins, and unless wee are quickned by him, wee cannot contribute any thing to our own regeneration or salva∣tion; nay wee are not able so much as to act faith on the promises of God, unless faith, and the act of this faith bee granted us from above.

Vers. 9. Not of works lest any man should boast:

Argum. 8. Wee are not saved by works; Therefore by Grace: for these do mutually, take away one ano∣ther.

Lest any one] Argum. 9. If wee were saved by works, and not by meer grace, wee might have occasion and cause to boast, but this is absurd: Therefore, &c. as in Rom. 3.

Vers. 10. For wee are his workmanship, created in Christ Iesus unto good works, which God hath be∣fore ordained that wee should walk in them.

Argum. 10. So far as wee are regenerated, so far as in∣dued with spiritual life, wee are grafted into Christ, wee are the work of God, and a new creature, being anew created by the power of God alone, before wee are able to do any good work: Therefore wee are not saved by the merit of works, but by meer Grace.

Created] Argum. 11. In Christ wee are created to do good works: and by the same grace by which wee are grafted into Christ, wee are ordained unto the per∣formance of good works: Therefore wee are not saved by any vertue of our good works.

Hath before ordained] Argum. 12. Those works which wee are to do after regeneration, are prepared by God, that wee should do and perform them, to which end our understanding is prepared our will is prepared and formed, and power is prepared, to bee given us of God, who works in us both to will and to do: There∣fore wee are not saved by works, but by Grace alone.

Should walk] Argum. 13. The end of these prepa∣red good works is, that being quickned, and planted into Christ, and new born, and justified, and having got∣ten a full right to obtain Righteousness and Salvation in Christ, wee should walk in them, as in the Royal way and rode to the possession of salvation, already bought

by Christ, and granted to us in Christ: Therefore, &c.

Vers. 11. Wherefore remember, that yee being in time passed Gentiles in the flesh, who are called uncir∣cumcision by that which is called circumcision in the flesh made by the hands,

Argum. 14. Which contains an amplification of Grace towards the Ephesians, in respect of their former condition in Gentilisme. If you Ephesians bee conside∣red in your special estate, as yee were Gentiles, your condition will appear so miserable and deplorable, that you could not bee otherwise delivered from it, than by Grace: Therefore the very changing of your condition will evidently shew that your salvation is of Grace. Hee sets forth this miserable state in these eight things. (1) They were in the flesh, living after the flesh, so that they could not please God. (2) They were uncir∣cumcised, that is, had in reproach by the Jews, who boasted in an external circumcision made with hands.

Vers. 12. That at that time yee were without Christ, being Aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the world.

(3) They were without Christ, or destitute of all actual communion with Christ in the Spirit. (4) Aliens from the Common-wealth of Israel, that is, without the Church of God. (5) Strangers from the Covenants of Promise, that is, from all right to apply unto themselves the Covenants and Promises of God. (6) They were without any certain hope of future good. (7) They were without the true God, that is, without his knowledge and worship. (8) They were worldly, or a part of the world, which wallows in sin, and which is the Kingdome of Sa∣tan: Therefore that yee are delivered from this so mise∣rable a condition, cannot bee any thing else but of Grace.

Vers 13. But now in Iesus Christ, yee who some∣time were far off, are made nigh by the blood of Christ.

Argum. 15. If the happiness of this present state were compared with the former state, it would bee found to bee so great, that it could proceed from nothing but Grace. There are eight parts of this Argument, every one whereof hath the same tendency. (1) The Ephesians who were far off from the Covenant and from the Church and its priviledges, are now made nigh, their way unto the Covenant, and to the Church, being laid open, which benefit hath for its meritorious cause the blood of Christ, for its instrumental, Faith, whereby they are implanted into Christ, and consequently it is of Grace.

Vers. 14. For hee is our Peace, who hath made both one, and ha••h broken down the middle wall of par∣tition between us:

(2) Christ hath reconciled the Gentiles and Iews to one another; hee is a peaceable Mediatour, and the ve∣ry cause of Peace; hee hath joyned both his people into one body; hee took away the Ceremonial Law, which as a body or partition-wall, did divide betwixt Jews and Gentiles, and was a cause of enmity, by his suffe∣ring in the flesh, hee hath procured this Peace: And are not all these of Grace?

Vers. 15. Having abolished in his flesh the enmity, e∣ven the Law of Commandements, contained in Or∣dinances, for to make in himself, of twain, one new man, so making Peace.

(3) This is propounded more specially, and in express words; Christ hath abrogated the Law of Commande∣ments, consisting in Ordinances, that is the positive Ce∣remonial Law, which was fulfilled by his comming; thus that Law being taken away, which stirred up enmity be∣tween the two people, hee joyned them both, being re∣conciled, to one another, as one new man in himself the common head, making one mystical Christ, or joyn∣ing the Jews and Gentiles as the members of one mysti∣cal body, into one body, hee himself being the Head thereof. And here, wee may perceive Grace in the highest degree.

Vers. 16. And that hee might reconcile both unto God in one body by the Cross, having slain the enmity thereby:

(4) Here hee brings another end of the abolished Law, that hee might reconcile in this his own body, not onely both people to one another, but unto God, paying the price of their Redemption from their sins by the death of the Cross, and removing the enmities between God and his redeemed people by his own death: Here Grace also is very conspicuous.

Vers. 17. And ••ame, and preached Peace to you which were afar off, and to them that were nigh.

(5) Here hee declares how this Peace was made known to the world, viz. in the preaching of the Gos∣pel by Jesus Christ, who as hee was the Author of Peace, so hee was the first publisher of this Peace in the Gospel, to the consolation and salvation of the Jews (who were called such as were nigh, because of the Covenant) and to the salvation of the Gentiles (who were called Aliens, because they were strangers to the Covenant.) Here also Grace shews it self.

Vers. 18. For through him wee both have an access by one Spirit unto the Father.

(6) Here hee gives the reason why this Peace was preach'd to both, because the price being paid by one Christ, there is one way and access opened to both Jews and Gentiles, that Gentiles as well as Jews might call upon one Father through one Spirit; and therefore Peace was preach'd to Jews and Gentiles. Here is no∣thing but Grace.

Vers. 19. Now therefore wee are no more strangers and forreigners, but fellow-Citizens with the Saints, and of the houshold of God:

(7) In this hee gathers by way of a Corolary, that the Ephesians are now no more guests or strangers, but Ci∣tizens of the City of the Saints, and of the family of God, which also is the priviledge of all us that be∣leeve.

Vers. 20. And are built upon the foundation of the Apostles and Prophets, Iesus Christ himself being the chief corner-stone,

(8) In which explaining more at large the union of the Ephesians with Christ and the holy Church, hee shews that they are living stones of the Temple of God, as streightly united with other Beleevers, and with Christ, as stones are to the foundation of a building. And here is a graphical description of the Church in its likeness to a Temple; the parts whereof are three. (1) The Church is like to the Temple of God, whose foundation is Christ, not onely upholding the whole building, but also joyning together the several walls, the Jews and Gentiles, and uniting them in himself. (2) The Apostles and other faithful Ministers after them, are the builders, who teach that Christ (who alone is able to bear the whole business of Redemption and Salvation) is the onely foundation of this Temple, and by thus teaching, do edifie and build the Saints up∣on Christ, according to the Doctrine of the Prophets and Apostles. (3) The stones of this Temple are the Elect, or all true Beleevers, who ••re built upon Christ by the preaching of the Truth, amongst whom were these be∣leeving Ephesians.

Vers. 21. In whom all the building fitly framed toge∣ther, groweth unto an holy Temple in the Lord:

Hee proceeds in his allegorical description of the true Catholick Church, and explains four conditions and pro∣perties of the Church, or Temple of God. (1) This Temple is said to bee artificiously made, or fitly compi∣led, because the whole building of the Church and all

its members are then fitly compacted with the greatest wisdome, when Christ and his will is so preached, that every Beleever, hath his proper place and function, ac∣cording to the quality of the gifts of the Holy Ghost, so that some in publick office, some in their private calling, and all in their several places concur to the edification of the whole Temple. (2) This Temple is living, because Christ who is the foundation is living and quickening: and his true members, all Beleevers are living stones, being quickened and preserved in spiritual life by Christ the living foundation. (3) This Temple is vegetable or growing▪ and thriving like a Tree, because the whole building encreaseth by the addition of stones, or conver∣ted Beleevers, and by the nourishment of the Word of God, which all the living stones (as boughs from a tree) draw from Christ by the Holy Ghost, and holding Christ the Head, and being fastened to Christ the root, do con∣tinually grow in holiness. (4) This Temple is rational and spiritual, because it is a holy Temple, that is, not a society of earthly, prophane, and unclean men, but a spiritual society of holy men, as it were a heavenly habi∣tation, in which God truly dwells, is truly known, loved, called upon, and worshiped.

Vers. 22. In whom you also are builded together for an habitation of God through the Spirit.

Hee applies these to the Ephesians, contracting all the parts of the Argument into one, that the happiness of their condition in Christ might at once appear, that they might know they were Gods dwelling-place, or a part of this Temple, and communicated with the Catholick Church; and that themselves were partakers of the pro∣perties of the Church by the Holy Ghost dwelling in them: from all which wee may conclude, that the Ephe∣sians had so much and so great happiness, that nothing else but Grace could bestow upon them.