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itself. To distinguish the animal from the spiritual part of man, and to speak of them as distinct, is common to profane and sacred writers. The apostle frequently represents the body and the spirit as possessing desires and performing actions peculiar to themselves. He speaks expressly of the outward man or animal nature, as distinguished from the inward man or the spiritual nature. 2 Cor. 4: 16. The body, thus distinguished from the spirit, may very fitly be styled the creature. If the material part of the universe may be designated xzíois, may we not suppose a similar usage in relation to the material part of man? In perfect accordance with this suggestion, the body of man is the only part of his constitution which God is represented as having properly created. Gen. 2: 7. A sufficient reason for this use of xrious may be found in the likeness of our animal nature to the brute creation. In mere physical constitution there is no essential difference.

But is this use of xríos sustained by other examples? This question it is not necessary to decide. If it can be shown that this application of the term is natural, and not inconsistent with its acknowledged signification, the exigency of the passage will bear us out. Does any one mistake the force of oixía in 2 Cor. 5: 1, because no instance of a similar use can be found in the New Testament, or, perhaps, in the language? Does not xríois itself, in 1 Pet. 2: 13, properly denote an ordinance or institution?- -a sense unusual, if not elsewhere unknown? The apostles employed the language of common life. This use of xtious, though it may be confirmed by no Greek author whose writings are extant, might have corresponded with the "usus loquendi" at that time. A usage may have prevailed among Christians similar to that which is common at the present day in relation to the English term "creature."

II. Do the exigencies of the passage require or sustain this sense of xrious? The sentiment of the passage appears to be closely connected with the preceding context. In verses 10 and 11, the apostle assures his brethren that even their bodies, though doomed to death because of sin, shall be restored to life and immortality, by virtue of the resurrection of Christ and the indwelling of the Spirit. In verse 13, he reminds them, that, by mortifying the deeds of the body through the Spirit, they shall live, in the sense just explained-in their entire nature. Comp. John 11: 25, Col. 3: 4, 5, 1 Cor. 15: 22, 1 Thess. 5: 10. He then adds: For as many as are led by the Spirit of God,

they are the sons of God. Having paused to prove this assertion, he completes his argument in verse 17: "If children (or sons), then heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together." With a vivid conception of the privilege of being glorified with Christ, the apostle exclaims: For I reckon that the sufferings of the present time are of no weight in comparison with (noós) the glory which is to be manifested upon us. This sentiment he wishes deeply to impress on the minds of his brethren. He is anxious to satisfy them, that, although in a suffering condition, they are destined to attain to those glorious privileges which, as the children of God, they had been encouraged to expect. The time of their "manifestation" has not yet arrived; the enjoyment of their promised inheritance is beyond the present life. Comp. 1 Pet. 1: 3-9; 4: 12, 13; James 5: 7; Gal. 6: 9; Heb. 12: 1, et seq.

The apostle proceeds to show that the inheritance of the saints is yet to be revealed, from the present condition of their animal nature; which, though destined to participate in their glorification with Christ, is still subjected to degradation and suffering. "The earnest expectation of the creature is awaiting the manifestation of the sons of God." Their animal nature, as it instinctively shrinks from suffering, may be represented as looking and longing for deliverance: and as its redemption is necessarily involved in being glorified with Christ, its present condition is anevidence that "the manifestation of the sons of God"-theexhibition of their real character and the revelation of theirglory—is to be waited for—is to be realized only in a future "For the creature has been subjected to vanity." The animal constitution is doomed to remain, during its present state of existence, in degradation and misery-to experience the effects of sin.

state.

It has been usual to connect ἐπ' ελπίδι, in hope, with ὑπετάγη, has been subjected, and to regard the intervening expression as a parenthesis; but the harshness of this construction, arising especially from the unnatural repetition of xzíos, seems to forbid its admission. By connecting in chríde immediately with vzorážavra, him who subjected it, these difficulties are avoided, and an apposite sense is secured. Adopting this construction, we may thus express the sentiment of the passage: : The creature has been subjected to vanity, not willingly indeed-not without desires and indications of release, but in consequence SECOND SERIES, VOL V. NO. I.

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of one who has subjected it in hope-who has placed it in a hopeful as well as suffering condition-hope that* even the creature itself shall be liberated from the bondage of corruption-that even the animal nature shall be delivered from its present infirmities and afflictions, yea, even from the confinement and corruption of the grave-into the liberty of the glory of the children of God.

In verse 22, the apostle, to confirm his argument, appeals to a fact universally known and acknowledged: "For we know that every creature in common groans and travails in pain until now." He has just said that the creature is at present subjected to vanity; and this subjection is involuntary. The former position is sustained by the fact that all creatures alike are in a suffering condition; the latter by their groans and pangs in this state of subjection. Iãoa xríois may denote all men considered merely as sensitive beings, and need not include the brute creation. We know, says the apostle, that all creatures in common-the saints in their animal nature as well as others -are groaning under infirmity and affliction even to the present time. The full liberty of children-" the manifestation of the sons of God"-has not yet been realized.

The state and feelings of Christians, as rational and spiritual beings, are next appealed to as proof that their inheritance is future. "And not only so, but even we ourselves, though we have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.” Καὶ αὐτοὶ and καὶ ἡμεῖς αὐτοὶ ἐν ἑαυτοῖς, we suppose, were designed to distinguish Christians, not so much from the nãoan xríois, as from their own animal nature. This supposition, indeed, is the only satisfactory explanation of this peculiarly emphatic repetition. Not only is the creature-the animal part of our constitution, subjected to vanity and waiting for deliverance, but even we ourselves we in our proper persons, though partakers of the renovating influence of the Spirit, even we ourselves groan within ourselves, waiting for our adoption our manifestation as the children of God-the resurrection and glorification of our bodies.

The passage, as thus explained, is invested with a peculiar

* Should the reader prefer to follow our English version in rendering tɩ because, it will accord equally well with this interpretation.

interest. It furnishes an additional proof of a doctrine which was once the life of the Christian church. It makes no allusion, indeed, to the longings of the heathen for immortality. It presents no splendid description of the renovation of the material universe. But it introduces a theme far more welcome to the child of God. It points him directly to his glorious destiny-to the resurrection and glorification of his body. It derives an argument for the confirmation of his faith from facts furnished by his consciousness and experience. It reminds him that he is "a joint heir with Christ," and consequently, destined to enjoy the glory which is to be revealed. Thus he is encouraged to look beyond the grave for "the manifestation" of his real character, and the enjoyment of his promised inheritance. His very afflictions become a source of consolation, by becoming the evidence of his future bliss. He is assured, by all that is endearing in his relation to God as his Father, by all that is real in the conscious witness of the Spirit, nay, by all that is unwelcome in his present degraded and suffering condition, that he shall finally be raised in the likeness of his Saviour, and shall then participate in the glories of the heavenly kingdom.

ARTICLE XI.

REVIEW OF WIGGERS' HISTORY OF AUGUSTINISM AND PELAGIANISM.

By Professor Henry P. Tappan, New-York City.

An Historical Presentation of Augustinism and Pelagianism, from the original sources: by G. F. Wiggers, D. D., Professor of Theology in the University of Rostock, etc. Translated from the German, with Notes and Additions, by Rev. Ralph Emerson, Prof. of Eccl. Hist. in the Theol. Sem. Andover, Mass. Andover: Gould, Newman & Saxton. pp. 383.

THE history of Christianity may be taken up under two phases, the narrative of external and visible events, and its philosophical and dogmatical history. Both are important, both are indispensable. Nor may the one be viewed separately from the other for they have ever acted upon each other recipro

cally. External events have influenced philosophies and dogmas, and the latter have influenced the former.

But the point particularly to be considered under the second phasis, and one unquestionably of the highest moment, is the connection between Christianity, taken in its utmost purity and simplicity, and the philosophies and dogmas which were abroad in the world when she made her appearance upon the theatre of humanity, or which were called up and modified upon the occasion of herpresence. In this work we have to disintegrate the Christianity of Christ and his apostles from the opinions of men; and to show how these various, and often contradictory 'opinions were combined with the simple element of revelation, thus producing all the different forms of nominal Christianity, of sects and heresies.

The Bible is not peculiarly a book for philosophers and scholars; it is a book for benighted, erring, lost men of every grade. Coming from the purest source and on the most benevolent mission, ere we had entered upon its examination, we might reasonably expect to find it beautifully adapted to its end. Has God given a rule of duty and a revelation of truth, only to involve us in endless disputations? Has he opened to us a way of redemption, and given us a promise of eternal life, accompanied with a pressing exhortation to "lay hold" upon it; and yet, is this way enveloped in such obscurity, and this promise given so doubtfully, that we are compelled to turn away from the glory of the prize, and from the consideration of the urgency of our circumstances, in order to settle curious dogmas, and to balance nicely the "oppositions of science?"

Some of the lepers, the blind, the deaf, the halt, the maimed, the paralytic, in the days of Jesus Christ, may have been men of very curious and subtle minds, and given much to philosophical speculation; and ere they could be persuaded to avail themselves of his miraculous power, they may have thought it indispensable to determine the possibility and the modes of miraculous interposition. We find, however, that Bartimeus experienced the healing benefit, without any previous disquisition upon causes and modes: and the blind man mentioned by the apostle John, when called upon to account for the restoration of his sight, could only reply: "One thing I know, that whereas I was born blind, now I see."

1 These instances may be taken as a type of the whole dispensation of grace. Men of philosophical genius, taste and learn

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