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the whole will of God; as the Apostle goes on to say in the following verses.

But let me, before going to them, shortly point out the connection of the interpretation offered, with the foregoing context. In ver. 16th and 17th, the Apostle describes the family of God as consisting of those who are taught by the Spirit to appreciate and to welcome the whole of Christ's inheritance, that is, both the suffering and the glory—and to regard the first part as a ne. cessary preparation for the second; and then in ver. 18th, as himself one of the family, he gives his personal testimony, in conformity with the general statement that he has just made of the family feeling.

He then, in the verses last translated, enters more minutely into the characteristic features of the family-they are waiting for the second part of their inheritance, namely, the glorious liberty of the children of Godor their own manifestation as the sons of God. Compare this also with ver. 25th, "If we hope for that we see not, then do we with patience wait for it;"—άndexqueta, and atexdixera the same word being used in both verses. Then in ver. 20th and 21st, he cor

roborates his statement, and at the same time makes an addition to it, by declaring that the patience of the family does not arise from their nature being so changed, that they like or prefer suffering, but simply because of their hope of the deliverance, to which the sorrow leads,—a hope, dia Tov izražavra, founded on what they know of Him who hath subjected them to it.

In ver. 22d, he brings the saints of the former dispensation, as witnessing the same truth, and as having lived under the same principle. And then in ver. 23d, he opposes an idea, (but without stating it explicitly,) which probably had suggested itself to many minds, however unreasonably, namely, that along with the new and higher dispensation of the Gospel, there might have been expected a remission of the sufferings, which hitherto had been the lot of the family of God.

And now let us proceed, observing how the verses which follow correspond to, and carry forward, the sense which has been put on this passage.

Ver. 26th-30th, "For in this very way, the Spirit helpeth our infirmities; for we know not what we should pray for, as we

ought, did not the Spirit itself inspire and direct the unuttered groanings of our hearts. And He that searcheth the hearts, recognizes the spiritual mind, or the mind in agreement with His own Spirit, because this Spirit brings the saints to desire the things which are according to God's purpose. And we know that all things work together for good, to them that love God, to them who obey the call to enter into His purpose. For as many as He previously knows, or pre-ascertains, to be in this state, them He hath foreappointed to be conformed to the image of His Son, that he might be the first-born among many brethren. And as many as He embraces within this fore-appointment, them He visits with corresponding calls in conscience and providence; and whom He thus calls, (assuming that the calls are answered,) on them He pronounces His judicial approbation; and whom He thus judicially approves, them He also glorifies."

I entreat the reader not to condemn the freedom of this translation, without examining, whether it does not give the real meaning of the original more truly, because more fully than our common translation does. But let us take the verses in their order.

Ver. 26th. Although, in like manner, is the accurate translation of raras, yet the expression, as it stands in our version, seems to me, to give the idea that the Apostle means, besides, and that he is here introducing the Spirit as a new auxiliary, rather than as teaching, that the hope which he has been describing, is that encouraging principle, by the suggestion of which, the Spirit, of which he had been already discoursing, enlightens the minds of believers, and brings their desires and prayers into harmony with the purpose of God. He is, in fact, in this verse, re-inculcating, what he had already said in ver. 16th, 17th, and 24th.

I feel confident that few of my readers will object to the general principle which I have assumed, in translating these verses relating to the intercession of the Spirit for the saints,—namely, that He does not intercede separately from them, but in them, and along with them; and that He does so, by moulding their own petitions into a oneness with the mind of God.

In the end of verse 26th I have omitted iπię nuw›, for us, an omission fully authorized;

and I have ascribed the groanings to man, according to verse 22d, and the directing of these groanings to the Spirit.

Ver. 27th. And now let me call the particular attention of the reader to verse 27th, which appears to me the ready key to the difficult passage which follows. Hitherto the Apostle has been explaining the influence of the truth and of the Spirit upon men, as a system of heavenly dynamics, acting upon them, almost like the fixed laws of nature, being appointed by God for drawing them out of sin, and keeping them for glory; but in this verse he makes a change; he introduces the living personal God, who has brought this spiritual apparatus to bear upon men, as coming Himself to search their hearts, that He may see what reception is given to it, and that He may particularize the individuals who have so yielded themselves to His Spirit, as to acquire the spiritual mind. "He that searcheth the hearts," recognizes "the spiritual mind," the so much desired object of all his dealings with men, the moment that He sees it. He knows it at once, because, unlike other human minds, it is in sympathy

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