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any man have not the spirit of Christ, he is none of His. 10. And if Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness. 11. But if the spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His spirit that dwelleth in you. 12. Therefore, brethren, we are debtors, not to the flesh to live after the flesh. 13. For if ye live after the flesh, ye shall die; but if ye, through the spirit, do mortify the deeds of the body, ye shall live. 14. For as many as are led by the spirit of God, they are the sons of God. 15. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. 16. The spirit beareth witness with our spirit, that we are the children of God. 17. and if children, then heirs; heirs of God and joint heirs with Christ: if so be that we suffer with Him, that we may be also glorified together. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. 21. Because the creature itself also shall be deli vered from the bondage of corruption, into the glorious liberty of the children of God. 22. For we know that the whole creation groaneth, and travaileth in pain together until now. 23. And not only they, but ourselves also, which have the first fruits of the spirit; even we ourselves

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groan within ourselves, waiting for the adoption, to wit, the redemption of our body."

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By the creature, in opposition to the sons of God, is clearly meant the unregenerated man, who has not yet received the spirit of adoption, whereby he cries, Abba, Father. The creature is declared to be subjected to vanity, not willingly, not by preference, but by reason of Him (Christ Jesus) who hath subjected the same in hope. Here we have a declaration of the divine counsel on the fall of man, and that hope was the principle on which the creature was subjected to vanity. Now, as this is true of the creature generally, it must be true of all mankind, else they must be subjected to vanity willingly, which St. Paul denies: then, if all were subjected in hope, the issue must be advantageous to all. Now animal life, with an opportunity of attaining immortal happiness, is a gift worthy the Divine goodness; but the alternative of Eternal Happiness, or Eternal Misery, could not be a subjecting in hope to Him who foreknew that the vast majority would incur the misery; nor could it be if but one had incurred it for we much mistake if we consider God as speculating on an unknown contingency-since his prescience and goodness must have caused Him to withhold existence from that one to whom it would prove on the whole a curse. St. Paul continues, "Because the creature itself also shall be delivered from the bondage of corruption (to which they are now subject, and who shall make that eternal?) into the glorious liberty of the children of God;-and even we, who have the first fruits of the spirit, groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Again, I say, if the

body is necessary to the blessed, its complete corruption, when hope ceases, must dismiss the creature from the vanity it was subjected to.

ix. 3. "For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh."

This wish St. Paul never could have formed, had he considered it as including hatred of God, which cannot be separated from Eternal Misery; therefore, with him, to be accursed from Christ does not imply that state.

8. "That is, they which are children of the flesh, these are not the children of God; but the children of the promise are counted for the seed."

Yet all live unto Him, then the children of the flesh must cease to live.

11. "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth. 12. It was said unto her, the elder shall serve the younger: 13. As it is written, Jacob have I loved, but Esau have I hated. 14. What shall we say then? is there unrighteousness with God? God forbid. 15, For He saith unto Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16. So then, it is not of him that willeth, nor of him that runneth; but of God that sheweth mercy. 17. For the scripture saith unto Pharoah, even for this same purpose have I raised thee up, that I might shew my power, in thee; and that my name might be declared throughout all the earth. 18. Therefore, hath He mercy on whom He will have mercy, and whom He will He hardeneth.

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19. Thou wilt say then unto me, why doth he yet find fault? for who hath resisted His will? 20. Nay, but, O man, who art thou that repliest against God? shall the thing formed, say to him that formed it, why hast thou made me thus? 21. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22. What if God, willing to shew His wrath, and to make His power known, endured with much long suffering, the vessels of wrath fitted to destruction: 23. And that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory?"

From the 11th to the 23rd verse, the apostle declares that the purpose of God is a sufficient account of the different fates of men; and argues on the right God has to employ His own creatures according to His will, that He may appoint, as a potter, one to honour, and one to dishonour: but the analogy completely fails, if it requires to be shewn that the potter has a right to make vessels for the eternal annoyance and injury of those with whom they shall come in contact. Dishonour implies only meaner purposes of usefulness, but usefulness and not injury must be intended by the potter to justify him. The two last verses, I think, expressly declare that which I suppose to be the true explanation of the divine scheme, with respect to mankind: He shews, that in His wrath He thinketh upon mercy, upon mercy, and maketh His and maketh His power known by enduring with much long suffering, even the vessels of wrath, fitted to destruction; and maketh known the riches of His glory on the vessels of His mercy, which He had afore prepared to glory.

x. 9. "That if thou shalt confess with thy mouth

the Lord Jesus, and shalt believe in thy heart, that God hath raised Him from the dead; thou shalt be saved. 10. For with the heart, man believeth unto righteousness; and with the mouth, confession is made unto salvation. 11. For the scripture saith, whosoever believeth on Him, shall not be ashamed. 13. For whosoever shall call on the name of the Lord, shall be saved. 14. How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?"

From the 9th to the 14th verse, the apostle declares faith to be the condition of salvation, and concludes by asking how shall they believe who have not heard; then salvation is impossible where the Holy Spirit hath not spoken; and the great bulk of mankind, being incapable of it, must be also incapable of that which is supposed to be its alternative, Eternal Misery. Now those who know not Christ, and those who reject Him, are both spoken of in the same terms; both are in the flesh, both dead in trespasses and sins, both vessels of wrath fitted for destruction, both dead whilst they live: if, then, Eternal Misery is not the fate of all who inherit the curse from Adam, it is not of any.

xi. 9. “And David saith, let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them."

What is the consequence of luxury? is it not satiety without satisfaction, and the constantly approaching destruction of the organs on which it depends? then, if it is to be a recompence, it must be the destruction of those who shall have chosen that worse part, which shall be taken away from them.

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