---
title: "Clarke"
description: "Verse Ephesians 2:1. And you hath he quickened — This chapter should not have been separated from the preceding, with which it is most intimately connecte"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/ephesians/2"
---

Verse [Ephesians 2:1](../../../kjv/ephesians/2/1). ***And you hath he quickened*** — This chapter should not have been separated from the preceding, with which it is most intimately connected. As Christ fills the whole body of Christian believers with his fulness, ([Ephesians 1:23](../../../kjv/ephesians/1/23),) so had he dealt with the converted Ephesians, who before were *dead in trespasses, and dead* *in sins*. DEATH is often used by all writers, and in all nations, to express a state of extreme misery. The Ephesians, by trespassing and sinning, had brought themselves into a state of deplorable wretchedness, as had all the heathen nations; and having thus sinned against God, they were condemned by him, and might be considered as *dead in law*-incapable of performing any legal act, and always liable to the punishment of death, which they had deserved, and which was ready to be inflicted upon them.
*Trespasses*, παραπτωμασι, may signify the *slightest deviation* from the line and rule of moral equity, as well as any *flagrant* offence; for these are equally *transgressions*, as long as the *sacred line* that separates between vice and virtue is *passed over*.
*Sins*, αμαρτιαις, may probably mean here habitual transgression; sinning *knowingly* and *daringly*.

Verse [Ephesians 2:2](../../../kjv/ephesians/2/2). ***Wherein in time past ye walked*** — There is much *force* in these expressions; the Ephesians had not sinned *casually*, or *now* and *then*, but *continually*; it was their continual employment; they *walked in trespasses and sins*: and this was not a *solitary* case, all the nations of the earth acted in the same way; it was the *course of this world*, κατα τον αιωνα του κοσμου τουτου, *according to the life*, mode of living, or *successive ages of this* *world*. The word αιων, the literal meaning of which is *constant* *duration*, is often applied to things which have a *complete course*, as the Jewish dispensation, a particular government, and the *term* *of human life*; so, here, the *whole of life* is a tissue of sin, from the cradle to the grave; every human soul, unsaved by Jesus Christ, continues to transgress. And the *nominally* Christian world is in the same state to the present day. Age after age passes on in this way and the living lay it not to heart!
***The prince of the power of the air*** — As the former clause may have particular respect to the *Jewish* people, who are frequently denominated עולם הזה *olam hazzeh, this world*, this latter clause may especially refer to the *Gentiles*, who were most manifestly under the power of the devil, as almost every object of their worship was a *demon*, to whom the worst of passions and practices were attributed, and whose conduct his votaries took care to copy.
Satan is termed *prince of the power of the air*, because the *air* is supposed to be a region in which malicious spirits dwell, all of whom are under the direction and influence of Satan, their chief.
***The spirit that now worketh*** — του νυν ενεργουντος The operations of the prince of the aerial powers are not confined to *that* *region*; he has *another* sphere of action, viz. the wicked heart of man, and *in* this he *works* with *energy*. He seldom inspires *indifference* to religion; the subjects *in* whom he works are either *determinate* opposers of true religion, or they are systematic and energetic transgressors of God's laws.
***Children of disobedience*** — Perhaps a Hebraism for *disobedient* *children*; but, taken as it stands here, it is a strong expression, in which *disobedience*, η απειθεια, appears to be *personified*, and wicked men exhibited as her children; the *prince of the power of* *the air* being their *father*, while *disobedience* is their *mother.* Thus they are emphatically, what our Lord calls them, [Matthew 13:38](../../../kjv/matthew/13/38), *children of the wicked* one; for they show themselves to be of their *father the devil*, because they *will* do his *works*, [John 8:44](../../../kjv/john/8/44). Some think that by *children of disobedience* the apostle means particularly the disobedient, unbelieving, refractory, and persecuting *Jews*; but I rather think he speaks this *generally*, and refers to the Jews in the following verse.

Verse [Ephesians 2:3](../../../kjv/ephesians/2/3). ***Among whom also we all had our conversation*** — *We* JEWS, as well as you *Gentiles*, have lived in transgressions and sins; ανεστραφημεν, this was the *course* of our *life*; we lived in sin, walked in sin, it was woven through our whole constitution, it tinged every temper, polluted every faculty, and perverted every transaction of life. *The lusts* - the evil, irregular, and corrupt affections of the *heart*, showed themselves in the perversion of the *mind* as well as in our general conduct. The *mind* was *darkened* by the *lusts* of the *flesh*, and both conjoined to produce acts of unrighteousness. It was not the *will of God* that was done by us, but the *will of the flesh and of the mind*.
***And were by nature the children of wrath*** — For the import of the phrase, *by nature*, φυσει, [Galatians 2:15](../../../kjv/galatians/2/15), and [Romans 2:14](../../../kjv/romans/2/14). To what is said on those passages, I may add, from Dr. *Macknight*: - "*Nature* often signifies one's *birth* and *education*, [Galatians 2:15](../../../kjv/galatians/2/15): *We, who are Jews* BY NATURE. Also, men's natural *reason* and *conscience*, [Romans 2:14](../../../kjv/romans/2/14): *The Gentiles who have not the law, do* BY NATURE *the things* *contained in the law*, c. Also, the *general sense* and *practice* of mankind, [1 Corinthians 11:14](../../../kjv/1-corinthians/11/14): *Doth not even* NATURE *itself teach you, that if a man have long* *hair*, c. Also, the *original constitution* of any thing, [Galatians 4:8](../../../kjv/galatians/4/8): *Who are not gods* BY NATURE, Also, a *disposition* formed by *custom* and *habit* thus Demetrius Phalereus said of the Lacedemonians: φυσει εβραχυλογουν λακωνες. The Lacedemonians had *naturally* a concise mode of speaking. Hence our word *laconic* a short speech, or much sense conveyed in a few words." The words in the text have often been quoted to prove the doctrine of *original sin*, but, though that doctrine be an *awful truth*, it is not, in my opinion, intended here; it is rather found in the *preceding* words, *the* *lusts of the flesh*, and *the desires of the flesh and of the mind*. The apostle appears to speak of sinful *habits*; and as we say HABIT is a *second nature*, and as these persons acted from their *originally corrupt nature* - from the *lusts of the flesh* and *of the* *mind*, they thus became, by their vicious habits, or *second nature,* *children of wrath* - persons exposed to perdition, because of the impurity of their hearts and the wickedness of their lives. Here we see that the fallen, apostate nature produces the fruits of unrighteousness. The *bad tree* produces *bad fruit*.
*Children of wrath* is the same as *son of perdition, son of death*, c. i.e. persons exposed to God's displeasure, because of their sins.

Verse [Ephesians 2:4](../../../kjv/ephesians/2/4). ***But God, who is rich in mercy*** — As they were *corrupt* in their *nature*, and *sinful* in their *practice*, they could possess no *merit*, nor have any *claim* upon God; and it required much *mercy* to remove so much *misery*, and to pardon such transgressions.
***His great love*** — God's infinite love is the groundwork of our salvation; in reference to *us* that love assumes the form of *mercy*, and that mercy provides the Saviour, the Lord Jesus Christ. And therefore the apostle adds, [Ephesians 2:5](../../../kjv/ephesians/2/5): *By grace ye are saved*-it is by God's free mercy in Christ that ye are brought into this state of salvation. [Ephesians 2:8](../../../kjv/ephesians/2/8); [Ephesians 2:8](../../../kjv/ephesians/2/8).

Verse [Ephesians 2:5](../../../kjv/ephesians/2/5). ***Even when we were dead in sins*** — Dead in our souls; dead towards God; dead in law; and exposed to death eternal,
***Hath quickened us together with Christ*** — God has given us as complete a *resurrection* from the *death of sin* to a *life of* *righteousness*, as the body of Christ has had from the grave. And as this *quickening*, or *making alive*, was most gratuitous on God's part, the apostle, with great propriety, says; *By grace ye are* *saved*.

Verse [Ephesians 2:6](../../../kjv/ephesians/2/6). ***And hath raised us up together in Christ*** — Or rather, *by Christ*; his resurrection being the proof that he had made the full atonement, and that we might be justified by his blood. Believing, therefore, the record which God gave of his Son, we received this atonement, and were raised from a death of sin to a life of righteousness; and now we *sit in heavenly* places-we have a *right* to the kingdom of God, anticipate this glory, and are indescribably happy in the possession of this salvation, and in our fellowship with Christ Jesus.

Verse 7. ***That in the ages to come*** — God has produced us an *example*, and one which shall be on record through all generations, that he quickens dead souls; that he forgives the sins of the most sinful, when they repent and believe in Christ Jesus. So that what God has done for the sinners at *Ephesus* will serve as an encouragement to all ages of the world; and on this *evidence* every preacher of the Gospel may boldly proclaim that Christ saves unto the uttermost all that come unto God through him. And thus the *exceeding riches* of his grace will appear in the provision he has made for the salvation of both Jews and Gentiles.
This observation of the apostle is of great use and importance; because we are authorized to state, in all the successive ages of the world, that he who saved the sinners at Ephesus is ever ready to save all who, like them, repent of their sins, and believe in Christ Jesus.

Verse 8. ***For by grace are ye saved, through faith*** — As ye are now brought into a state of salvation, your sins being all blotted out, and you made partakers of the Holy Spirit; and, having a hope full of immortality, you must not attribute this to any *works* or *merit* of yours; for when this Gospel reached you, you were all found *dead in trespasses and dead in sins*; therefore it was God's free mercy to you, manifested through Christ, in whom ye were commanded to believe; and, having believed by the power of the Holy Spirit, ye received, and were sealed by, the Holy Spirit of promise; so that this salvation is in no sense *of yourselves*, but is the *free gift of God*; and not of any kind of *works*; so that no man can *boast* as having *wrought out his own salvation*, or even contributed any thing towards it. *By grace are ye saved, through* *faith* in Christ. This is a true doctrine, and continues to be essential to the salvation of man to the end of the world.
But whether are we to understand, *faith* or *salvation* as being the *gift of God*? This question is answered by the Greek text: τῃ γαρ χαριτι εστε σεσωσμενοι δια της πιστεως· και τουτο ουκ εξ ὑμων· Θεου το δωρον, ουκ εξ εργων· ἱνα μη τις καυχησηται· "By this grace ye are saved through faith; and THIS (τουτο, *this* *salvation*) not of you; it is the gift of God, not of works: so that no one can boast." "The relative τουτο, *this*, which is in the *neuter gender*, cannot stand for πιστις, *faith*, which is the *feminine*; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not *faith* the *gift of God*? Yes, as to the *grace* by which it is produced; but the *grace* or *power* to believe, and the *act* of *believing*, are two different things. Without the *grace* or *power* to believe no man ever did or can believe; but with that *power* the act of *faith* is a man's own. God never believes *for* any man, no more than he *repents* for him: the penitent, through this grace enabling him, believes for himself: nor does he believe *necessarily*, or *impulsively* when he has that power; the power to believe may be present long before it is exercised, else, why the solemn warnings with which we meet every where in the word of God, and threatenings against those who do not believe? Is not this a proof that such persons have the *power* but do not *use* it? *They believe not*, and therefore *are* *not established*. This, therefore, is the true state of the case: God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may.

Verse 10. ***For we are his workmanship*** — So far is this salvation from being *our own work*, or granted for our own *works' sake*, that we are ourselves not only the *creatures* of God, but our *new* *creation* was produced by his power; for we are *created in Christ* *Jesus unto good works*. He has saved us that we may show forth the virtues of Him who called us from darkness into his marvellous light. For though we are not saved *for* our good works, yet we are saved that we *may perform good works*, to the glory of God and the benefit of man.
***Which God hath before ordained*** — οις προητοιμασες. *For which* *God before prepared us, that we might walk in them*. For being saved from sin we are made partakers of the Spirit of holiness; and it is natural to that Spirit to lead to the *practice* of holiness; and he who is not holy in his life is not saved by the grace of Christ. The *before ordaining*, or rather *preparing*, must refer to the time when God began the new creation in their hearts; for from the first inspiration of God upon the soul it begins to love holiness; and obedience to the will of God is the very *element* in which a holy or regenerated soul lives.

Verse 11. ***Wherefore remember*** — That ye may ever see and feel your obligations to live a pure and holy life, and be unfeignedly *thankful* to God for your salvation, remember that ye *were once* *heathens* in the *flesh*-without the pure doctrine, and under the influence of your corrupt nature; such as by the Jew's (who gloried, in consequence of their *circumcision*, to be in covenant with God) were called *uncircumcision*; i.e. persons out of the Divine covenant, and having no right or title to any blessing of God.

Verse 12. ***That at that time ye were without Christ*** — Not only were not *Christians*, but had no knowledge of the *Christ* or *Messiah*, and no title to the blessings which were to proceed from him.
***Aliens from the commonwealth of Israel*** — Ye were by your birth, idolatry, c., *alienated* from the commonwealth of Israel-from the *civil* and *religious privileges* of the Jewish people.
***Strangers from the covenants of promise*** — Having no part in the *promise* of the covenant made with Abraham, whether considered as relating to his *natural* or *spiritual* seed and no part in that of the covenant made at Horeb with the Israelites, when a holy law was given them, and God condescended to dwell among them, and to lead them to the promised land.
***Having no hope*** — Either of the *pardon* of *sin* or of the *resurrection* of the *body*, nor indeed of the *immortality* of the *soul*. Of all these things the Gentiles had no rational or well-grounded hope.
***Without God in the world*** — They had gods many, and lords many; but in no Gentile nation was the true God known: nor indeed had they any correct notion of the Divine nature. Their idols were by *nature no gods*-they could neither do evil nor good, and therefore they were properly *without* God, having no true object of worship, and no source of comfort. He who has neither *God* nor *Christ* is in a most deplorable state; he has neither a God to worship, nor a Christ to justify him. And this is the state of every man who is living without the grace and *Spirit of Christ*. All such, whatever they may profess, are no better than practical atheists.

Verse 13. ***Ye who sometimes were far off*** — To be *far off*, and to be *near*, are sayings much in use among the Jews; and among them, to be *near* signifies,
1. To be in the *approbation* or *favour* of God; and to be *far off* signifies to be under his *displeasure*. So a *wicked* Jew might be said to be *far off* from God when he was exposed to his *displeasure*; and a *holy man*, or a genuine *penitent,* might be said to be *nigh to God*, because such persons are in his *favour*.
2. Every person who offered a *sacrifice* to God was considered as having *access* to him by the *blood* of that *sacrifice:* hence the priests, whose office it was to offer sacrifices, were considered as being *nigh to God*; and all who brought gifts to the altar were considered as *approaching* the Almighty.
3. Being *far* *off*, signified the state of the *Gentiles* as contradistinguished from the *Jews*, who were nigh. And these expressions were used in reference to the tabernacle, God's dwelling-place among the Israelites, and the sacrifices there offered. All those who had *access* to this *tabernacle*, or were *nigh to it* or encamped about it, were said to be *nigh to God*; those who had *no access* to it were said to be *far off*.
Hence the latter phrase is used to distinguish the *Gentiles* from the *Jewish* people; and this appears to be the meaning of the prophet, [Isaiah 57:19](../../../kjv/isaiah/57/19): *I create the fruit of the lips; Peace, peace to* him that is *far* *off, and to* him that is *near, saith the Lord*; i.e. I give cause of *praise* and *rejoicing* to the *Gentile* as well as to the *Jew*. And to this scripture, and to this thing, the apostle seems here to allude. You Gentiles, who were *unacquainted* with God, and were even *without God in the world*, are brought to an *acquaintance* with him; and are now, through Christ Jesus, brought into the favour and fellowship of God. And as the Jews of old *approached* God by the *blood* of their *sacrifices*, so *you approach* him *by the blood* *of Christ*.

Verse 14. ***For he is our peace*** — Jesus Christ has died for both Jews and Gentiles, and has become a *peace-offering*, *shalom*, to reconcile both to God and to each other.
***Who hath made both one*** — Formed one Church out of the believers of both people.
***The middle wall of partition*** — By abolishing the law of Jewish ordinances, he has removed that which kept the two parties, not only in a state of *separation*, but also at *variance*.
This expression, the *middle wall*, can refer only to that most marked *distinction* which the Jewish laws and customs made between them and all other nations whatsoever.
Some think it refers to their ancient manner of living among the Gentiles, as they always endeavoured to live in some place *by* *themselves*, and to have a *river* or a *wall* between them and their heathen neighbours. Indeed, wherever they went, their own rites, ordinances, and customs were a sufficient separation between them and others; and as Jesus Christ abolished those customs, admitting all into his Church, both Jews and Gentiles, by *repentance* and *faith*, he may be said to have *broken down the middle wall of* *partition*. When, at the death of Christ, the *veil* of the temple was *rent* from the top to the bottom, it was an emblem that *the way* *to the holiest was laid open*, and that the people at large, both Jews and Gentiles, were to have *access* to the *holiest* by the *blood* *of Jesus*.
Some think there is an allusion here to the wall called *chel*, which separated the *court of Israel* from the *court of the* *Gentiles*; but this was not broken down till the temple itself was destroyed: and to this transaction the apostle cannot be supposed to allude, as it did not take place till long after the writing of this epistle.

Verse 15. ***Having abolished in his flesh*** — By his *incarnation* and *death* he not only made an atonement for sin, but he appointed the *doctrine of reconciliation* to God, and of *love to each other*, to be preached in all nations; and thus glory was brought to God in the highest, and on earth, peace and good will were diffused among men.
The *enmity* of which the apostle speaks was reciprocal among the *Jews* and *Gentiles*. The *former* detested the *Gentiles*, and could hardly allow them the denomination of *men*; the *latter* had the *Jews* in the most sovereign contempt, because of the peculiarity of their religious rites and ceremonies, which were different from those of all the other nations of the earth.
***The law of commandments*** — Contained in, or rather *concerning*, *ordinances*; which law was made merely for the purpose of keeping the Jews a *distinct* people, and pointing out the Son of God till he should come. When, therefore, the *end* of its institution was answered, it was no longer *necessary*; and Christ by his death abolished it.
***To make in himself*** — To make one Church out of both people, which should be considered the *body* of which Jesus Christ is the *head*. Thus he makes *one new man*-one new Church; and thus he *makes* and establishes *peace*. I think the apostle still alludes to the *peace-offering*, שלום shalom, among the Jews. They have a saying, *Sephra*, fol. 121: *Whosoever offers a peace-offering sacrifice,* *brings peace to the world*. Such a peace-offering was the death of Christ, and by it *peace* is restored to the earth.

Verse 16. ***That he might reconcile both - in one body*** — That the Jews and Gentiles, believing on the Lord Jesus, might lay aside all their causes of contention, and become one spiritual *body*, or *society* of men, influenced by the *Spirit*, and acting according to the *precepts* of the *Gospel*.
***Having slain the enmity thereby*** — Having, by his death upon the cross, made reconciliation between God and man, and by his Spirit in their hearts removed the *enmity* of their fallen, sinful nature. Dr. Macknight thinks that *abolishing the enmity* is spoken of the removal of the *hatred* which the Jews and Gentiles mutually bore to each other, because of the *difference* of their *respective* *religious worship*; and that *slaying* the *enmity* refers to the *removal* of evil *lusts* and *affections* from the heart of man, by the power of Divine grace. This is nearly the sense given above.

Verse 17. ***And came and preached peace*** — Proclaimed the readiness of God to forgive and save both Jews and Gentiles. [Ephesians 2:13](../../../kjv/ephesians/2/13); [Ephesians 2:13](../../../kjv/ephesians/2/13).

Verse 18. ***For through him*** — Christ Jesus, *we both*-Jews and Gentiles, *have access by one Spirit*-through the influence of the Holy Ghost, *unto the Father*-God Almighty. This text is a plain proof of the *holy Trinity*. Jews and Gentiles are to be presented unto *God the* FATHER; the SPIRIT of God works in their hearts, and prepares them for this presentation; and JESUS CHRIST himself *introduces* them. No soul can have access to God but by Jesus Christ, and he introduces none but such as receive his *Holy* *Spirit*. All who receive that Spirit are equally dear to him; and, whatever their names be among men, they are known in heaven as *children of God*, and *heirs of eternal glory*.

Verse 19. ***Ye are no more strangers*** — In this chapter the *Church* of God is compared to a *city*, which, has a variety of privileges, rights, c., founded on regular *charters* and *grants*. The *Gentiles*, having believed in Christ, are all incorporated with the believing *Jews* in this holy city. Formerly, when any of them came to Jerusalem, being ξενοι, *strangers*, they had no kind of rights whatever nor could they, as *mere heathens*, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive *circumcision*, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called παροικοι, *sojourners*-persons who have no property in the land, and may only rent a house for the time being.
***Fellow citizens with the saints*** — Called to the enjoyment of *equal privileges* with the *Jews* themselves, who, by profession, were a *holy* people; who were bound to be *holy*, and therefore are often called *saints*, or *holy persons*, when both their hearts and conduct were far from being right in the sight of God. But the *saints* spoken of here are the *converted* or *Christianized Jews*.
***Of the household of God*** — The *house of God* is the *temple*; the temple was a *type* of the Christian *Church*; this is now become God's house; all genuine believers are considered as being οικειοι, *domestics*, of this house, the *children* and *servants* of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain.

Verse 20. ***And are built upon the foundation*** — Following the same metaphor, comparing the Church of Christ to a *city*, and to the *temple*, the believing Ephesians are represented as *parts of* *that building*; the *living stones* out of which it is principally formed, [1 Peter 2:4-5](../../../kjv/1-peter/2/4-5), having for *foundation*-the ground plan, specification, and principle on which it was builded, the *doctrine* taught by the *prophets* in the *Old Testament*, and the *apostles* in the *New*. Jesus Christ being that *corner stone*, or ακρογωνιαιος, the chief angle or foundation corner stone, the *connecting* medium by which both Jews and Gentiles were united in the same building. Elsewhere Jesus Christ is termed the *foundation stone. Behold I* *lay in Zion a foundation stone, a tried stone, a precious corner* *stone*, [Isaiah 28:16](../../../kjv/isaiah/28/16); but the meaning is the *same* in all the places where these terms, *foundation* and *corner stone*, occur; for in laying the foundation of a building, a large stone is generally placed at one of the *angles* or *corners*, which serves to form a part of the two walls which meet in that angle. When, therefore, the apostle says that Jesus Christ is the *chief corner stone*, it means such a foundation stone as that above mentioned.

Verse 21. ***In whom*** — By which foundation corner stone, Christ Jesus, *all the building*, composed of converted Jews and Gentiles, *fitly framed together*, συναρμολογουμενη, *properly jointed and* *connected together, groweth unto a holy temple*-is *continually* *increasing*, as new converts from Judaism or heathenism flock into it. It is not a *finished* building, but will continue to *increase*, and be *more* and *more perfect*, till the day of judgment.

Verse [Ephesians 2:22](../../../kjv/ephesians/2/22). ***In whom ye also are builded*** — The apostle now applies the *metaphor to the purpose for which he produced it, retaining* *however some of the* figurative expressions. As the stones in a temple are all properly placed so as to form a complete house, and be a habitation for the *Deity* that is worshipped there, so ye are all, both believing Jews and Gentiles, prepared by the doctrine of the prophets and apostles, under the influence of the Spirit of Christ, to become a habitation of God, a Church in which God shall be worthily worshipped, and in which he can continually dwell.
1. MANY suppose that the apostle in the preceding chapter alludes to the splendour of the *temple of Diana* at *Ephesus*, which was reputed one of the *wonders of the world*. But to me this opinion does not seem sufficiently founded. I believe he has the *Jewish temple* continually in view; for that temple, above all in the universe, could alone be said to be *a habitation of God*. Both in the tabernacle and temple *God dwelt* between the cherubim; *there* was the *symbol* of his *presence*, and there was the *worship* performed which himself had prescribed. After the *model* of this was the spiritual temple, the Christian Church, constructed; and God was to *dwell* in the *one*, as he had dwelt in the *other*. This simile, drawn from the temple at Jerusalem, was alone worthy of the apostle's design; to have alluded to the temple of *Diana* would have disgraced his subject. And as many at Ephesus were *Jews*, and well acquainted with the temple at Jerusalem, they would both feel and venerate the apostle's simile, and be led to look for the *indwelling of God*; that which distinguished the Jewish temple from all others on the face of the earth.
3. Of this glorious Church every Christian soul is an *epitome*; for as God dwells in the Church at large, so he dwells in every believer in particular: each is a *habitation of God through the* *Spirit*. In vain are all pretensions among sects and parties to the privileges of the Church of Christ, if they have not the *doctrine* and *life* of Christ. *Traditions* and *legends* are not *apostolic doctrines*, and *showy ceremonies* are not the *life of God* in the soul of man.
4. *Religion* has no need of human ornaments or trappings; it shines by its own light, and is refulgent with its own glory. Where it is not in life and power, men have endeavoured to produce a *specious image*, dressed and ornamented with their own hands. Into this God never breathed, therefore it can do no good to man, and only imposes on the ignorant and credulous by a vain show of lifeless pomp and splendour. This phantom, called *true religion* and *the Church* by its votaries, is in heaven denominated *vain* *superstition*; the speechless symbol of departed piety.

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