And the true prayer of the Spirit--the prayer which is according to God--is described (ver. 27) {315} as 'on behalf of saints[17]'--on behalf of a separated and consecrated body. It follows, that is to say, the lines of Christ's own prayer--'I pray not for the world, but for those whom thou hast given me.' It is through the sanctified life that the divine influences are to spread over the world: and by praying for the consecrated body we are praying that that life may be exhibited more and more perfectly amongst men so as to strike their consciences and move them to conversion; that through our good works which they now behold they may glorify God in the day when they themselves are visited. The New Testament method of praying for the world is thus in great part indirect. But the direct method is also enjoined. We are also to pray directly 'for all men[18].' iv. There is, I think, no point on which St. Paul has been more misrepresented than on his teaching about predestination. He teaches plainly that it is God's purpose to 'have mercy upon all': that He 'willeth that all men should be saved and come to the knowledge of the {316} truth[19].' But He works towards this universal end through a method of selected human instruments--through an elect body. Such an elect body had been the Jewish nation--selected, we cannot tell why, but very possibly in part because of its capacity for coherence and toughness, coupled with a singular aptitude for simple religious ideas--qualities which in themselves of course were the gift of God. This nation might have expanded, as was intended, into a catholic church. But, as it refused to correspond with its vocation in this respect, in fact the catholic Church appears in history as taking its place, even while it was developed out of it--an elect body gathered out of 'every nation and all tribes and peoples and tongues.' The election of this catholic body to be the heirs of salvation and to bear the name of God in the world was, it would have been held, a self-evident fact. St. Paul reasons not up to this fact but from it. He uses the admitted fact to strengthen its individual members under stress of trial. They must bear earthly troubles because they form the appointed discipline for the individuals who form the select body. Let men but love God, and then all outward things {317} whatsoever work together for good for them. The fact that they love God is the sufficient evidence of their election. Those who love God are also those who are 'called according to His purpose.' But, we ask, Have none received the call and rejected it? were none called, who do not love God? is it not true, that 'Many are called and few chosen'? St. Paul says not a word to the contrary. But that is not the question he is considering. The members of the Christian Church, devoted to God, to whom he is writing _have_ been called. This call of which they have become the subject is, St.