nishes us with power, it behoves us to see that we make a right use of it (d)." By grace ye are saved, through faith: and that not of yourselves: it is the gift of God (e).” There is much dispute among commentators, whether in the original of this passage, Ty yag χάριτι ἐσε σεσωσμένοι διὰ τῆς πίσεως· καὶ τᾶτο ἐκ ἐξ υμῶν· Θεῖ τὸ δῶροκ, the word τᾶτο refers to χάριτι or πίσεως, that is, whether it be asserted, that grace or faith is the gift of God. It appears to me, that the word τᾶτο refers neither to χάριτι nor to πίςεως, exclusively, but to the whole sentence, Τη γάρ χάριτί ἐσε σεσωσμένοι διὰ τῆς πίσεως, ( ), and that (d) Sermons, v. 2. p. 85. (ε) Eph. c. 2. ν. 8. (f) Τῇ γὰρ χαρίτί ἐτε σεσωσμένοι διὰ τῆς πίσεως ΤΟΥΤΟ ἐκ ἐξ ὑμῶν· Θεῦ τὸ δωρον—i. e. καὶ τᾶτο (πεποίηται) ἐκ ἐξ ὑμῶν. “ You are not saved of yourselves." ΚΑΙ In every instance where this formula, or its equivalent, καὶ ταῦτα, occurs, it includes the preceding member of the sentence. 1 Cor. c. 6. v. 6. ̓Αλλὰ ἀδελφὸς μετὰ ἀδελφῶν κρίνεται, κα τῦτο ἐπί ἀπίςων ; PLATO, Gorgias, vol. 4. p. 132. ed. Bipont. Σὺ δέ μοι δοκεῖς οὐ προσέχειν τὸν νεν τέτοις, ΚΑΙ ΤΑΥΤΑ σοφὸς ὤν. DEMOSTH. adv. Phorm. near the endl;-Θανάτω ζημιώσαν τες εἰσαγγέλθεντα τῷ δήμῳ, ΚΑΙ ΤΑΥΤΑ πολίτην ὑμέτερον ὄντα. ΧΕΝΟΡΗ. Cyrop. V. p. 274. ed. Hutchinson:-Γαδάτας διέπραξεν, ὁ ἐδόκει πᾶσιν ἡμῖν πολλὲς ἄξια εἶναι· ΚΑΙ ΤΑΥ͂ΤΑ πρὶν καὶ ὁτιοῦν ἀγαθὸν ὑφ ̓ ἡμῶν παθεῖν. AscnYLUS, Eumen. 112 : Ὁ δ ̓ ἐξαλίξας οἴχεται νεβρόν δίκην, ΚΑΙ ΤΑΥΤΑ καφῶς ἐκ μέσων ἀρκυτάτων. πρὸς γυναικός. Ibid. 624: Ανδρὰ γενναῖον θανειν—ΚΑΙ ΤΑΥΤΑ the Apostle intended to declare, that salvation by grace through faith is not derived from man, but is the free gift of God through faith in Christ, as he says in another place, "the gift of God is eternal life, through Jesus Christ our Lord (g)." By the expression, "ye are saved," St. Paul did not mean to tell the Ephesian converts, that their salvation had actually taken place, or that it was certain; but, that they were enabled to obtain salvation. Salvation itself will not actually take place till the sentence is pronounced at the day of judgment; and it can scarcely be supposed, that every Christian then at Ephesus will be finally saved. But every person who embraces. the Gospel is certain of inheriting eternal happiness, provided he complies with the conditions (g) Rom. c. 6. v. 23. ARISTOPH. Acharn. 167:-Ταυτί περιέιδεθ ̓ οι πρυτάνεις πάσχοντά με, Ἐν τῇ πατρίδι, ΚΑΙ ΤΑΥΘ ̓ ὑπ ̓ ἄνδρων βαρβάρων. MENANDER, as quoted by the Scholiast on Apollonius Rhodius, I. 721:— Ευκαταφρόνητος τῇ σολή Εσειμι, ΚΑΙ ΤΑΥΤ ̓ ἐς γυναῖκας. LUCIAN. Dialog. Deor. tom. 2. p. 27. 8 ed. Bipont:Τηλικαύτην ὑπὸ τῆ μήνιγγι παρθένον ζωογονῶν, ΚΑΙ ΤΑΥΤΑ ἔνοπλον. Tom. 2. p. 200. 6:-"Ana ποιῶν, ω πρωτεσίλας, ΚΑΙ ΤΑΥΤΑ ὁμότεχνον ὄντά σοι. ALCIPIRON, Epist. I. 27. p. 110. Ed. Bergler Φεύγεις με, ὦ Φοιβιάνη, φεύγεις, ΚΑΙ ΤΑΥΤΑ ὅλον τὸν ἀγρὸν ἀπενεγκαμένη. HELIODORUS, Æthiop. IV. p. 205 :--Пapáσxomer cúðir ἀλλ ̓ ἡ καταγελᾶσθαι, ΚΑΙ ΤΑΥΤΑ πρὸς μειρακίων. upon which it is promised. We meet with similar expressions in other parts of the New Testament: "According to his mercy he saved us by the washing of regeneration (g);" no one will contend that every baptized person is actually saved, or certain of salvation, although every baptized person, "if he continue in the faith grounded and settled, and be not moved away from the hope of the Gospel (h)," will undoubt edly be saved. The same observations will apply to the passages, "Baptism doth now save us (i);' "we are saved by hope (k);" unto us which are saved, it is the power of God ();" "who hath saved us, and called us with an holy calling (m)." The persons here spoken of, were not actually and completely saved, but being conciled to God by the death of his Son (n),” they had now the means of salvation, of which they could not fail but through their own neglect, The Gospel is called in Scripture, "the way which leadeth unto life (o);" "a new aud living way (p);" and "the way of salvation (q);" and for this inestimable benefit we are solely indebted to the grace of God; it is "not of ourselves;" it 21. 18. (3) Tit. c. 3. v. 5. (h) Col. c. I. v. 23. re: is not to be ascribed to any work or merit of our own; "it is the gift of God," gratuitously offered to his fallen and sinful creatures. In this quo Men are tation, St. Paul says, "by grace ye are saved;" and in the preceding he commanded the converts to" work out their salvation: " "In this, says Dr. Jortin, there is no inconsistency. saved by grace, because without God's favourable assistance and acceptance of their imperfect endeavours, they could not of themselves acquire eternal life; and at the same time it is no less true that they work out their salvation, because unless they exert their own powers, the grace of God alone will in no wise force them to be saved. Thus God's working in or with us, and our working together with God, are easily reconciled (r)." "The Spirit helpeth our infirmities, for we know not what we should pray for as we ought (s);' the Spirit helps, but does not compel us; it supplies the deficiency of our natural strength by suggesting what is right, and by assisting our weakness in performing it. The Greek word συναντιλαμβάνεται expresses the co-operation for which we contend, more clearly than the English word "helpeth." "It literally expresses, says, Doddridge, the action of one who helps another to bear a burden, by taking hold of it on one (s) Rom, c. 8. v. 26. (r) Diss. 1st. side, and lifting or bearing it with him; and so it seems to intimate the obligation on us to exert our little strength, feeble as it is, in concurrence with his Almighty aid." "Draw nigh to God, says St. James, and he will draw nigh to you (t):" some approach therefore towards God on the part of men, some exertion of their own Will, is necessary to obtain his effectual assistance. "Cleanse your hands, ye sinners, continues the Apostle, and purify your hearts, ye double minded;" sinners being thus exhorted to reform their lives, and those who are wavering and unstable to become firm and resolute, is a proof, that men have a control not only over their actions, but also over their affections and principles. St. Peter says, ye have purified your souls, in obeying the truth, through the Spirit (u);" that is, the purification of the souls of these Christians was in part owing to their own act in obeying the truth through the assistance of the Spirit. The same co-operation of man and of the Spirit of God is acknowledged by St. Paul, when he tells the Romans, "if ye through the Spirit do mortify the deeds of the body, ye shall live (r)." And, speaking of himself, he says, "whereunto I labour also, striving according to (t) Jas. c. 4. v. 8. (u) 1 Pet. c. I. V. 22. (x) Rom. c. 8. v. 13. |