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' of the passage, every thing is represented as past-the predestination, the calling, the justifi'cation, 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" in this world; to "that" kingdom and glory," to which St. Paul 'tells his Thessalonian converts God had called 'them; to that "change into the same image 'with Christ from glory to glory," which he an'nounces to the Corinthians.'1

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Is there any instance in which the word glorify is used in scripture in the sense here affixed to it? Even Christ himself was not said to be glorified by the Father, till he was exalted to the right hand of God in heavenly glory. In this chapter the apostle says, "If children then heirs; heirs of "God, and joint-heirs of Christ; if so be that we "suffer with him, that we may also be glorified "together."3 This accords to what he says in another place: "If we suffer, we shall also reign, "with him."4 I do not recollect that the word glorify, or glorified, is elsewhere expressly used

1 Ref. 236.

2 John vii. 39. xii. 16, 23. xiii. 31, 32. xvii. 5. Acts iii. 13. 1 Tim. iii. 16. Heb. v. 5. 1 Pet. i. 21.

' Rom. viii. 17.

42 Tim. ii. 12.

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of man, as glorified by God; though it is implied when the apostle says, "That the name of the "Lord Jesus may be glorified in you, and ye in "him" but this will be "when he shall come to "be glorified in his saints;" that is, at the day of judgment. The word glory is often used with relation to the blessings conferred by God on his people; but mostly in respect of another world.2 It does not appear that language of this kind is used concerning what God confers on men, in any respect except in express connexion with the eternal glory of heaven, which no means of

grace' can ensure. The only text, that seems at all to favour the supposition that past benefits are intended, is that here in part quoted; "We are "changed into the same image from glory to "glory, even as by the Spirit of the Lord."3 Yet here it evidently denotes, not any outward benefit, but that inward renewal to holiness which is the beginning and earnest of eternal glory. The exposition therefore, here given of the apostle's words is unprecedented, and unauthorized by any one text in scripture.-But it is urged that the clause is in the past tense, as well as the other expressions in the same verse. Need then any student of the scripture be informed, that this anomaly is very common in the language of prediction, and in various parts of the sacred oracles? And, though this be not directly the language of prediction, yet it is that of anticipation of promised blessings, as if in actual possession, through a

'2 Thess. i. 10-12

2 Cor. iv. 17. Col. i. 27. iii. 4. 2 Tim. ii. 10. 1 Pet. v. 10.

Rom. ii. 7. v. 2. viii. 18. ix. 23.

1 Thess. ii. 12. 2 Thess, ii. 14. 32 Cor. iii. 18.

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triumphant exercise of faith, and hope, and holy desire.' And, this being obviated, we have here forcknowledge, predestination, calling, justification, and glorification, inseparably united, as the links of a chain: for the expressions," he did "predestinate to be conformed to the image of "his Son," and "the called according to his purpose," fully imply the beginning and progress of sanctification. The triumphant conclusion also of the apostle, "What shall we say then to these things? If God be for us, who can be against us, &c."2 certainly leads the reader to think of something immensely more distinguishing, and more inseparably connected with everlasting glory and felicity, than any outward advantages can be.

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'The remission of sins granted at the time of baptism. This subject has been fully considered: but it does not appear what there is in the apostle's argument, which leads to the introduction of it in this place, or what purpose it is intended to

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'The predestination therefore mentioned in this 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.' 3

It is easy to make the assertion contained in the 'Eph. ii. 5, 6.

2

Rom. viii. 31-39.

' Ref. 237.

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beginning of this passage; but has any thing like solid argument been adduced in support of it? If any man, having deliberately and repeatedly read the latter part of the eighth chapter to the Romans, can be satisfied, that the apostle means no more than is here expressed, I shall decline arguing the point any further with him. It is, however, surprising, if such be the meaning, that the apostle should forget to guard his doctrine, by saying, 'bestowing eternal happiness upon those who 'shall make a right use of the means of grace:' as it is certain that he gives no hint, either concerning means of grace,' or making a right use of them: for that indeed is not his subject. This interpretation is, indeed 'very different' from any decree concerning" the heirs of salvation:" so different, that no person, fully acquainted with the apostle's words, and meeting with this passage, in any discourse not directly referring to them, would probably ever have suspected that they had any relation to each other.-Irrespective decrees have been considered:1 and all God's decrees are irreversible. "There be many devices in the heart "of man, but the counsel of the Lord, that shall "stand."— Subjecting all mankind,' as rebels and enemies," vessels of wrath fitted for destruction," 'to endless and inevitable misery,' (though this is not the subject on which the apostle is discoursing,) would not be at all inconsistent with the moral attributes of the great Creator and Judge of the world: nay, whether he has decreed the

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Book I. chap. ii. sect. 18. The Gift of God irrespective.

2 Prov. xix. 21. See also Isa. xiv. 24—27. xlvi. 10, 11. Lam. iii. 37. Dan. iv. 35. Eph. iii. 11.

eternal state of individuals, or not, he will cause all the wicked" to go away into everlasting pun"ishment." But " shall not the Judge of all the "earth do right?" And will not all the righteous ascribe the whole glory of their salvation to " Him "that sitteth on the throne, and to the Lamb that was slain, and hath redeemed them to God with "his blood?"

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'The whole of the chapter from which this passage1 is taken, and which is generally thought to abound in difficulties, seems to become easily 'intelligible, by considering that it refers to the 'present world only. In the former part of it St. Paul laments the unbelief and consequent rejection of his brethren the Jews, to whom had 'so so long "pertained" those distinctions which 'marked them to be the chosen people of God, "and from whom Christ himself was descended.

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But, in the midst of his sorrow, he comforts him'self with the reflection, that "the word of God" 'had taken some "effect," as a portion of the Jews ' had believed, and were therefore of the number ' of God's newly-elected people, the Christians. 'He shews that this partial adoption of the Jews ' in the present instance is similar to what had happened in the case of Abraham's descendents, 'all of whom were not Israelites, or chosen people ' of God, but only those who sprang from Isaac ' and Jacob. He quotes God's own declaration, "that he "will have mercy on whom he will have 'mercy, and will have compassion on whom he 'will have compassion;" which mercy and com

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