rejected and abused are the innocent cause, or the occasion of their greater wickedness, and in this sense they are hardened by the very goodness of God. Besides, in the style of Scripture, God is often said to do what he only permits to be done; and in all other languages also, the occasion is put for the cause, both as to persons, and as to things. 'I came not to send peace upon earth, but a sword (q),' says our Lord; that is, my Gospel, though it ought to produce peace and love, will prove the occasion of strife and enmity (r)."

"As many as were ordained to eternal life, believed (s): " This text does not mean, that there was an ordinance of God appointing that certain persons of those who were present should believe

(9) Matt. c. 1o. v. 34.

and

(r) Diss. Ist. (s) Acts, c. 13. v. 48.-" The words ora hoav Telayὅσοι ἦσαν

6

Evo might have as well been rendered, as many as were set in order, or made ready,' and then the context had plainly illustrated the text. For in the same verse we find that this was spoken of the Gentiles, who were glad and glorified God, that the words of Salvation and Everlasting Life belonged to them also. (v. 46, 47.) But who these Gentiles were, we learn more particularly from verse 43, namely, that they were some σeCquévav @poonKÚTWV, of the devout or worshipping Proselytes, those who believed a life to come, and sought for the happiness thereof, and who therefore were in a fit posture to lay hold of that great promise of the Gospel, being both

prepared

and obtain eternal life; but it being the declared will of God, that none, to whom the Gospel was made kuown, should obtain eternal life, who did not believe, and God foreseeing who would believe, it might be said, that those believed who were ordained to eternal life, that is, those who God foresaw would comply with the ordained condition of Faith in Christ, upon which eternal life was offered. There is nothing in the original words which favours the Calvinistic doctrine, that God had by his own unalterable decree made it impossible for some to believe, and others not to believe; and whoever reads the whole passage carefully and impartially, will observe, that both believers and unbelievers are represented as acting from their own free choice, and not under the control of an irresistible destiny. All might have believed. The general call of the Gentiles is mentioned in the preceding verse as the appointment of God; and therefore on that account also, as many of the Gentiles as were then present and believed, might be said to be ordained to eternal life, because the attainment of eternal life was the consequence of that divine appointment.

"We know that all things work together for

good

prepared to hear what the Apostles had to say concerning the way and means of obtaining it, and also to make use of such means, when once they were thoroughly instructed in them." Stebbing.

good to them that love God, to them who are the called according to his purpose: For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified, and whom he justified, them he also glorified (t)." We know that all things, whether adverse or prosperous, co-ope rate in the end for the permanent good of those who sincerely love God, of those who are called to the knowledge of the Gospel according to the eternal purpose of God; for he ordained and decreed, that those, who he foreknew would believe and obey the Gospel, should resemble his blessed Son by following his example, that he might have many brethren, who would be joint-heirs with him, and partakers of that happiness which he enjoyed. Moreover, those, to whom it was fore-ordained of God that the Gospel should be made known, he has now actually called, and those whom he has called, he has justified from all their former sins; and those whom he has justified, he has glorified by his grace and all the other privileges of the Gospel Covenant. In the former part of this passage, the good spoken of is confined to those who love God, and act conformably to his purpose in revealing the Gospel this their con(t) Rom. c. 8. v. 28-30.

duct

duct God foreknew, and graciously determined to reward with eternal felicity. In the latter part of the passage, every thing is represented as past -the predestination, the calling, the justification, the glorification. Of the predestination and the calling, there can be no doubt; and it has been proved that the word Justification, as applied to Christians, always refers to this life, and here it means the remission of sins granted at the time of baptism and the word glorified, being, both in the original Greek and in our Translation, in the same tense as the words predestinated, called, and justified, must also relate to something which has already taken place; it relates to that "Spirit of Glory and of God," which St. Peter says, resteth upon Christians (u)" in this world; to that

kingdom and glory," to which St. Paul tells his Thessalonian converts God had called them (x); to that" change into the same image with Christ from glory to glory," which he announces to the Corinthians (y). When St. Paul speaks of the final glorification, he speaks of it as a thing future, "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (z)," in the life to come; "when Christ, who is our life, shall appear, then shall ye also

(u) 1 Pet. c. 4. v. 14. (y) 2 Cor. c. 3. v. 18.

(x) I Thess. c. 2. V. 12.~ (z) Rom. c. 8. v. 18.

also appear with him in glory (a)." The predestination therefore mentioned in his passage, signifies God's purpose of making known the Gospel, and of bestowing eternal happiness upon those who shall make a right use of the means of grace: this is very different from an irrespective and irreversible decree, absolutely appointing particular individuals to everlasting happiness, and subjecting the rest of mankind to endless and inevitable misery. Indeed the Predestination here spoken of cannot mean Predestination in the Calvinistic sense, for St. Paul expressly says, "whom he did foreknow, he also did predestinate," that is, God's Predestination is founded in his foreknowledge, which is in direct opposition to the system of Calvin.

find

"Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet fault? for who hath resisted his will? 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? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 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: And that he might make known the (a) Col. c. 3. v. 4. riches