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and so earnestly prayed that they might receive, and what is. the flower that he speaks of: “That; they may breable to: comprehend, with all saints, what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge, that ye might be filled with all the fullness of God.” And tells by what means God would dwell in their, hearts, by faith, &c., verses 16, 17, And he tells usine verse 20, what is the power of God he speaks of See Rom." xv. 13; d. Pet. i. 3.5, and 12. Thess. i. 1 1, 12. See also whats the apostle, speaks of as an effect of God's glorious power," Col. i. 14.o.d, ... v . . . . . . . . . . . . . .” -, *, *r ...Eph. i. 18.20, is to be taken in connexion with the words which follow in the beginning of the next chapter; which is a continuation of the same discourse, where the apostle abundantly explains himself. In those words, there is an explanation of what had before been more figuratively represented. He here observes, that those that believe, are the subjects of a like exceeding greatness of power that Christ was, when her was raised from the dead, and set at God's own right hand in heavenly places, And then in the prosecution of this dis-, course he shows how, viz. in our being raised from the dead, being dead ourselves in trespasses and sins, and raised as Christ was, and made to sit together, with him in heavenly, places; and this he speaks of, not only as the fruit of the exceeding greatness of his power, but of the riches of his mercy, and exceeding, riches of his grace; by grace in opposition to works; that it is by faith, which is the gift of God. The apostle, repeats it over and over, that it is by grace, and then explains how; not of works; and that our faith itself, byg which it is, is not of ourselves, but is God's gift; and that wet are wholly God's workmanship; and that all is owing to God’s, foreordaining that we should walk in good works.to I know not what the apostle could have said more. See Eph.” ii. i*10, or of a to e o 'o o 2.4 is mid so has of o 'o o so, o 'o' *:S,59. In Eph. iii. it is spoken of as a glorious mystery of God’s, will, contrived of old, and determined from the founda. tion of the world, and his eternal purpose, &c. that God would
bring in the Gentiles as sellow heirs, and of the same body, and partakers of his promise in Christ by the gospel, which “confirms' the promises of the Old Testament; shews.that they were not foretold only as foreseen; but soredetermined, as what God would bring to pass. This is also spoken of 'elsewhere, as the fruit of God's eternal purpose; his election, kc. as our adversaries acknowledge. *d autiouo or o to * ... o. * * * * * : dox orna "'560. Sinterity itself is spoken of as coming from God. Phil. i. 10. “That ye may approve the things that are excellent; that ye may be sincere and without offence in the day of Christ.” And elsewhere God is represented as “creating a clean heart, renewing a right spirit, giving an heart offlesh,” &c, The apostle “gives thanks for the faith and love of the Colossians, their being 'delivered from the power of darkness, "şc. and prays that they may be filled with the knowledge of his will in all wisdom and might, agreeable to their knowl. "edge, being fruitful in every good work ; and for their perseoverance, and that they might be made meet for the reward of , the saints" coli. 3, 4, 9:13. This argues all to flow from God as the giver." Their first faith, and their love that their "faith was attended with, and their knowledge and spiritual ... wisdom and prudence, and walking worthy of the Lord, and universal obedience, and doing every good work, and increasing in grace, and being strengthened in it, and their perseverance and cheerfulness in their obedience, addębeingo made meet for their reward; all are from God.” They are from God
. as the determining' cause ; else, why does the apostle pray "that God would bestow or effect these things, if they be not at his determination whether they shall have them bornot} o #. of God's glorious power as manifested in the be... slowment of these things." * * * anio do: * Col. ii. 15. “And you being dead in your sins and the uncircumcision of your flesh, hath he quickened together
too. Seethow many things the apostle gives thanks to God far in the Thessalonians, and prays for them. 2 Thess, i. 3, 4, grill, 12, and ii. 17, 18, and iii. 3, 4, 5.1 Thess. i. verse 2, to ..[the end, *and thap. ii. verses 13, 14, and chap. iii. 9, 10, 12, lds, chap. v. 23,124. T 1 Thess. iii. 12. “The Lord make you ...to increase and abound in love,” &c. . . Thess. iv. 10. “But as touching brotherly love, ye need not that I should write unto you; for ye yourselves are taught of God to love one ..anbther. And indeed, ye do it towards, all the brethren.” -1+. Thess. v. 23, 24, “And the very God of peace sanctify voyou wholly; and I pray God your whole spirit, and soul and a body, be preserved blameless unto the coming of our Lord "...Jesus Christ. A Faithful is he that hath called you, who also & will do it” to a.o. on to ..., , , ... or . on 2 Thess. i. 3, 4. ‘we are bound to thank G. d always to for you, because your faith groweth exceedingly, and the - charity of every one of you all toward each other aboundeth ; - so that we glory, in you, for your faith and patience in all is your persecutions and tribulations”. . . . . . . . * The apostle thanks God for his own prayers, and for othTicers; 2 Tim, i. 3. If they are from God, then doubtless also featurprayers for ourselves, our very prayers for the Spirit, are to from him.d. is so ... ..., " , , , , o --Geo The prophet ascribes persons' prayers to their having the to spirit of grace, and supplication. True acceptable prayer is of spoken of Rom, viii, as being the language of the Spirit; to not that I suppose that the very words are indited, but the or disposition is given. 3 Tim. i. 7, “God hath not given us joo the spirit of fear, but of power and of love, and, of a sound * * mind.” . . . . . . " ..., to o'o a on-o-o: a's o * - 2 Tim. ii. 9...* who hath saved us and called us with an. holy calling, not according to our works, but according to his so own purpose and grace, which was given us in Christ Jesus to before the world began.” . ...,n and, 1. on o o, oi, Heb. xiii. 20, 21. “Now the Cod of peace, who rought * again from the dead our Lord Jesus, that great shepherd of " ... the sheep, to through the blood of the everlasting covenant, make you perfect in every good work, and to do his
will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and, ever, Athen.” “See Eph. i. 19, 20, and scór. i.iatier end. Heb. xii. 2. “Jesus, the author and finisher of our faith.” compared with Philip. i. 5. James i. 5.8. “If my man, lack wisdom, let him ask it of God, that giveth to o: ally and upbraideth not, and it shall be given him. "But et' him ask in faith, nothing wavering ; for he that wavefeth, is like a wave of the sea, driven of the wind and lossed. "For let not that man think he shall obtain any thing of to Lord. A doubleminded man is unstable in all his ways.” So that,’ in order to a man's having any reason to expect to be heard, he must first have faith, and a sincere, single heart.' what that is which the apostle calls wisdom, may be learnt, from chap. iii. 17, 18. “The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated," full of mercy and good fruits, without partiality, and without hypocrisy.” And the fruit of righteousness is sown in peace of then that make peace.” In chap. i. 5, &c. above cited," God is spoken of as the giver of this wisdom; and in the fol. lowing part of the chapter, he is spoken of as the giver of this and every benefit of that kind; everything that contains, anything of the nature of light or wisdom, or moral good 5. and this is represented as the fruit of his mere will and pleasure overses 15, 17, 18. * Do not err, my beloved brethren. Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is fig va. riableness nor shadow of turning. Of his own will begat he us by the word of truth, that we should be a kind o first o fruits of his creatures.” Sce John i. 13, and iii. 8." 4. o borhe scope of the apostle, and connexion of his discourse," plainly shew that the apostle means to assert that all moral, good is from God. In the preceding verses, he was warning"
4) A 51:) - , , , ; } /. Ji . . . . • * * Efficacious GRACE. 471 as a zoo isoo ei. i*i; } to not of ; ". .” change from light to darkness; no, not the least shadow. hat he says is plainly parallel to what the Apostle John, says, when he would signify God's perfect holiness without any sin; 1 John i. 5, 6., “This, then, is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that wo. have fellowship with him, and walk in darkness, we lie, and . the truth.”. But if all moral, good is from God, cometh own from him, and is his gist ; then the very first good, determination of the will, and every good improvement of assistance, is so. ; : *-s . . . . . . . . . . . . . . to or o Pet. i. 2.5. “Elect according to the soreknowledged of God, through sanctification of the Spirit unto obedience.” Blessed be the God and Father of our Lord Jesus Christm who, according to his abundant mercy, hath begotten us agains unto a lively hope,” (or a living hope, i.e. from the dead; too be begotten from the dead, in the phrase of the New Testa-d 1ment, is the same as to be raised from the dead.... See Colossao i. 18, Rev.i. 5 ) “by the resurrection of Jesus Christ from they dead, to an inheritance incorruptible and undefiled, reserved. in heaven for you, who are kept by the power of God through: faith. unto salvation.” See Eph. i. 18.20, and ii., at the be-, ginning. 1: ... . . . g . . . . . . . . . . . . . " " ' ', or or not. Philip. ii. 13. “It is God that worketh in you both too will and to do of his good pleasure.” The plain meaning of this text is, that it is God by his operation and efficiency who, gives the will, and also enables us to put that will in execu-o tion; or that he by his efficiency gives both the will and the deed. And this will remain the plain meaning of this text,” after this sort of gentlemen have worked upon it a thousand years longer, if any of them shall remain ch earts, so long-la It will be the indisputable meaning of it, notwithstanding, their criticisms on the word inton &c. I question whether anyi, word can be found, in all the Greek language, more expressive and significant of an effectual operation. Wherever the . words offectual and offectually are used in our translation of a the Bible, this is the word used in the original. See the English Concordance.