plain words of Scripture, and attempt far-fetched and metaphorical explanations. Some have applied the passage to the heavens and the earth, others to the animal creation, others to the whole race of mankind, others to the gentile world. To all these explanations, insuperable objections have been raised. It is not, however, my intention to discuss any opinions which appear to me to be erroneous, but rather to state what seems the correct meaning. If a sound and useful construction can be put upon a passage, it is needless to seek to know in how many ways it may be perverted; nay, it is very dangerous to most persons. If a traveller know the direct road to his journey's end, it is very immaterial to him how many turnings out of the way there may be. I propose, 1st, to give an exposition of the passage; and, 2dly, to point out the practical inferences to be deduced from it. And may the Spirit of God, who is the Spirit of truth, guide us into all truth, and moreover make us feel the value of that holy word which he indited; and may he apply it to our hearts and consciences, that it may be the power of God unto our salvation! 1. What is the meaning of the passage? This is almost settled at once by a right understanding of one word in it. To what does the word "creature" apply? Much of the difficulty of the passage arises from reading it in our translation, in which the same word of the original Greek is rendered differently in ver. 22, to what it is in the former verses. If you look into any Bible, with the authorized references in the margin, you will see that the words in ver. 22, "the whole creation," are there otherwise translated " every creature as they should be; for "creation' in the original is the same word as is rendered "creature" in ver. 19, 20, 21. What then is the mean دو 66 ing of the word "creature," or "creation?" For whichever we prefer, we must use the same consistently throughout, though “ creature" is preferable. The most useful, the plainest, and the least liable to objection of all interpretations, is to apply it to the new creature or creation in Christ Jesus, to the regenerate Christian whose heart has been changed by divine grace through the influence of the Holy Spirit of God. If you consider and feel the deep depravity of your nature, the dominion which Satan possesses over the unconverted soul, the hardness, rebellion, and pollution of the natural heart, you will readily perceive the propriety of calling so great a change as is then wrought, and the formation of new principles, by the term "creation," and the person by the name, new "creature." And such an application of the term is not uncommon in other parts of Scripture; as (Gal. vi. 15), "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature;" and (2 Cor. v. 17), "If any man be in Christ, he is a new creature: old things are passed away, behold all things are become new. "Thus also St. James (i. 18), speaking of the first converts in the apostolic age, says, " Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures;" i. e. of those who should at any period to the end of the world be created anew in Christ Jesus. In like manner, the verb "create" is used by itself to express the conversion to God of the unregenerate man. (Eph. iv. 24). Put on the new man, which after God is created in righteousness and true holiness." (ii. 10.) "We are God's workmanship, created in Christ Jesus unto good works." And we have the example of David for praying, "Create in me a clean heart, O God, and renew a right spirit within me." And when we consider how great is the change which takes place when the soul is converted to God, we must acknowledge, that it is not too strong an expression to say, that the man is born again of the Spirit, and that the work performed in him is a "creation." It is indeed a total change of the disposition of the soul. It is a formation of new principles, feelings, and affections. It is, in short, the source and beginning of a new life. and requires the same Almighty power to execute it, as at first formed man out of the dust of the earth, and breathed into his nostrils the breath of life. With this understanding, then, of the meaning of the word creature or creation, as applied either to the person or the work, let us proceed to explain the text. We shall see, that it will not only enable us to give a consistent and easy exposition of the passage, but will also connect it with what precedes and follows it, and moreover agree with the general doctrines of the Bible. St. Paul had just before been speaking of the privileges of the children of God, that they are heirs of God, and joint heirs with Christ, and that they had the promise and hope of exceeding great glory hereafter. But this did not secure them from temporal sufferings and trials. They must expect to suffer on earth even as Christ had suffered before them, and then they would be glorified together with him in heaven. This should encourage and comfort them; for, adds the Apostle (ver. 18), "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us,' And then he proceeds with the text, (ver. 19.) "for the earnest expectation of the creature waiteth for the manifestation of the sons of God." The Christian believer amidst his troubles and perplexities, we may easily imagine, would with earnest expectation wait for deliverance from his present state of trial MAR. 1825. and perturbation. He vehemently desires the time of the manifestation of the sons of God; i. e. when it shall be publicly declared and made known to all who are the sons of God. At present, no one with certainty knoweth who are the children of God, except the Lord who searcheth the heart. They may, for the most part, be distinguished as a body from the rest of the world, by the holiness of their lives, the soundness of their principles, and their heavenly mindedness; but there may be many hypocrites among them. The tares grow up with the wheat till the harvest. On the other hand, there are many humble retired Christians who are unobserved by the world, and almost, if not altogether, unknown to their fellow-heirs of the kingdom of glory. But the time is coming, when all nations shall be gathered together before the Lord, and he will separate his sheep from the goats. He will then make up his jewels, and say of his true people, "these are mine." Then will Jesus make manifest who are the sons of God, and will glorify them with a portion of that glory which he had withi the Father before the world was. But why should the Christian have such an earnest expectation or looking for this manifestation of the sons of God? Because, in this life, he and all his brethren are not in such a state as is suitable to their dispositions, and can satisfy their desires. "The creature was made subject to vanity," (ver. 20). He was subjected, or subject to vanity; for the original does not require the insertion of the word "made." This refers not only to the pain, disappointments, trials, and temptations, to which all men are exposed, but it also points out something more specific than this, as appears from ver. 21, where St. Paul says, "he shall be delivered from the bondage of corruption." For the Christian still suffers from cor the effects of a corrupt body which ing into the promised glory. For though God has subjected his people to this state of imperfection, yet it is "in hope." They have a sure hope grounded upon the promises of God, that they "shall be delivered from the bondage of corruption into a glorious liberty," which is prepared for the sons of God hereafter. The Christian now, indeed, is in some measure free. Whatever may be the power of remaining corruption, it is not absolute nor general. It is the last effort of a vanquished enemy. The Christian's liberty, therefore, is not now complete, but only partial, much less is it a liberty attended with present glory, but rather with suffering the' cross and shame. Hereafter, however, the children of God look for a complete and "glorious liberty.” For we know that every renewed soul" groaneth and travaileth in pain together until now." All the children of God, from the fall of Adam to the apostolic age, had been subject to vanity and corruption, and had felt this their grievous state? and they had earnestly desired to be delivered from it. It had been their grief and pain, that they had not been able to serve God as he requires, without distractions, shortcomings and negligences. They knew that they were unprofitable servants. This had been the case with every creature, every one who had been made partaker of the divine favour and image" until now," says St. Paul, i.e. to the time of the Apostolic age. But some might suppose, that when Christ had come upon earth, and after his resurrection had ascended into heaven, and sent his Holy Spirit in such a full measure upon his messengers and people, that such would be the case no longer. But what says St. Paul? "And not only they" (the people of God under the old Testament dispensation), "but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within our selves, waiting for the adoption, to wit, the redemption of our body," ver. 23. Even we the Apostles, who are endued with miraculous powers, and infallible truth of doctrine; and the ministers of the Gospel, together, with other Christians who have received the first fruits of the Spirit, which was first shed abroad on the day of Pentecost, and then granted in the most bountiful manner; even we who have received such a measure of his grace, and upon whom the promise of the Comforter has been so abundantly fulfilled, even we do groan within ourselves. We have not now all that we desire. We feel within ourselves much to harrass, distress, and humble us. We We carry about with us a body of death. Though with the mind we serve the law of God, yet with the flesh we serve the law of sin. "We wait for the adoption, to wit, the redemption of the body." When a Greek or Roman had adopted any one as his son, he afterwards confirmed it by a public act, and it was openly declared and avowed by some officer on his tribunal, that the adopted person was now the son of the adoptor. So the Christian believer is in fact adopted into the family of God in this life; but this is not openly and clearly manifested till the last day. For that period, therefore, the renewed soul waits in earnest expectation and hope, when he shall be fully and publicly acknowledged to be the adopted son of God, and when he shall enter into the possession and enjoyment of all the privileges and blessings attached to his adoption. St. Paul proceeds to explain farther what he means by adoption, "to wit, the redemption of the body." Christ is our Redeemer, and he has once for all paid the price of our ransom by shedding his precious blood upon the cross, where he finished the work of our redemption. But the application of the benefits of the redemption, purchased by his sufferings, is gradual. It is first applied to the soul. The redemption of the soul takes place upon earth, when it is sanctified by the Spirit of God in regeneration, and by the exercise of faith in the blood and righteousness of the Son of God is justified from the guilt which it has previously incurred. But the body is still corrupt, and tempts with sinful desires and inclinations. The flesh Justeth against the Spirit. Hence arise, in a great measure, the failings of Christians, even the best of men. A time is however coming, when we shall behold the redemption of the body, which will complete Christ's glorious work in us, and we shall inherit the glory prepared for us, and for the enjoyment of which we shall then, and not till then, be wholly fitted. Of that day, St. Paul speaks to the Ephesians (i. 14), "Ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession:" and (ii. 30), "Grieve not the Holy Spirit, whereby ye are sealed unto the day of redemption." What follows the text, is a clear continuation of this argument; as the text, when thus expounded, forms an easy and natural connection with the preceding verses. The Apostle proceeds to declare, that we are saved by hope, hope of those things which we see not; but that the Spirit helpeth our infirmities, and maketh intercession for us with groanings which cannot be uttered. He encourages us with the assurance of eternal glory as the certain consequence of the love of God in Christ, evidenced towards us by the internal work of the Spirit. And he expresses his unerring conviction, that no external distress, nor the powers of darkness, shall be able to separate such from the love of Christ. If this exposition of the passage has been at all satisfactory to your minds, you will readily perceive its consistency with the general tenour of the doctrines of the Gospel, and also the great practical use that may be made of it. It no longer continues an abstruse mystery, scarcely applicable to us in our present state; but is full of useful and edifying instruction. The nature of that instruction has been intimated in the progress of the exposition which has been gone through. For while critical observations were in some measure rendered necessary, I have endeavoured to treat it as practically as I could. I will, however, now shortly conclude by enumerating the most important points of Scriptural doctrine which are to be deduced from it. 1. We are reminded of the essentially important truth, that the real Christian is a new creature. An actual creation takes place within him, of new dispositions, desires, and affections. He is gifted as it were with an additional sense, whereby he is enabled to discern things which were beyond the reach of all his previous faculties. For the natural man receiveth not the things of the Spirit of God: neither can he know them, because they are spiritually discerned." God exercises his almighty power in forming one who shall glorify him. Old things are passed away: behold all things are become new. He is conformed to the image of God who first gave him existence. Nothing short of this will suffice for our salvation. This is the work of God in the souls of men, for which the Gospel is preached. 2. The passage reminds us of the believer's present state of im perfection, vanity, and defilement. Who that knows any thing of his own heart, of the vain and worldly motives which actuate him, and of the selfish ends which he has in view, even when he appears to be influenced by the highest principles; and then compares his very best actions with the strict requirements of God's holy law, must not readily confess that his obedience is deficient, his heart full of vanity, and his flesh full of corrupt desires? How difficult is it to mortify the body, to purify the heart, to elevate the affections, to direct the will aright, and to cleanse ourselves from all filthiness of the flesh and spirit. 3. But the text reminds us of the Christian's earnest desire to escape from this state of vanity and corruption. His treasure is in heaven, and his desires are towards that holy place, because there he will be delivered from all remains of indwelling corruption, and the sinful inclinations of his vile body. He groans in this tabernacle of the body, earnestly desiring to be clothed upon with his house which is from heaven. His complaint and his prayer is, O wretched man that I am! who shall deliver me from the body of this death?' May I no longer with my flesh serve the law of sin, i. e. suffer from the continual bent and inclination of my body towards fulfilling the desires of the flesh. pos 4. The text warns those who sess no longing desire of this kind, to consider their state. Are they not evidently of the earth? Do they not seek their happiness from the world? If then they have no wish beyond it, must they not expect to have their reward in it? Can they reasonably look for receiving from God hereafter, what they never sought for in this life? But if they meet with some measure of disappointment as they all do, and discern some of the vanity of all that is in the world, and endure vexation of spirit from it; yet let them recollect, that this will not lead them to the glorious liberty of the children of God hereafter. But inasmuch as they had no desires for a better and holier state, all their present distresses and disappointments, are only the first fruits and |