everything of an exceptional character in worship, whether occasioned by the particular period of the year, or by the special necessity of the Church, must spring out of the same general ground of redemption, and must confine itself within the limits of those fixed fundamental methods of expression which have already been pointed out.

Besides this variety occasioned by a change of times, there may exist a variety resulting from local causes, from national peculiarities. And while the unity of the Catholic form of worship (cultus) deserves commendation in many respects, yet so far is this intentional removal of everything of an individual character, producing not a living but a mere abstract unity, from constituting an unconditional advantage, that it contradicts a fundamental principle of the kingdom of God, which is, that everything truly natural, and so the natural characteristics of the national life, shall not be obliterated but purified and restored by the influences of the Spirit. Yet assuredly the diversity here allowed in worship must not be allowed to affect it in essentials, nor be carried out into arbitrary divisions by separate congregations; a natural limitation would be to require uniformity in worship within the bounds of the same national Church, agreement under the same Confession, and a general bond of union in the main elements of worship prevailing through the entire Church.

These are the great outlines of the nature and form of evangelical worship as they result from the idea of Christian worship followed out under the light of evangelical principles.

ARTICLE V.

EXEGETICAL VIEW OF ROM. viii, 19-23.*

ON the subjects of theology (proper), Christology, anthropology, and the union of Christ with his people, probably but little more can be said than has been said in the discussions of eighteen centuries. The true doctrines on all these points may be considered as established. But there is one class of doctrines remaining, in respect to which no definite conclusion has been arrived at, the discussion of which, in their full bearing, seems to have been left to these, or yet later times. We refer to eschatology, or the doctrine of the last things (death, judgment, heaven, hell, &c.), on which the verses now before us have an important bearing. On these, as on all other points, the Scriptures must of course be our norm; and they lay down general points so clearly that they cannot be mistaken by any who come to them with an unbiassed judgment, but these have yet to be developed more fully. So far we have been satisfied, as a general thing, with what is laid down explicitly, and have not yet entered, as in other doctrines, into the implied. We do not mean that the latter will be found as important as the former, yet, as on other subjects, it may be of great value.

The general scope of a passage is commonly easily apprehended; it is its more full and close explication, the consideration of the meaning and bearing of every word or phrase which causes the difficulty. Such is the case in the instance now before us. It is truly a "locus vexatissimus," as all must admit who consider either the variety of interpretations which

* The Editors will not be understood as committed to the interpretation in this Article. As there is considerable diversity of opinion on the subject, they simply commend it as an able and thorough discussion.-Editors.

have been given, or the exegetical character of the individuals who have supported the different views.

At the outset, to prevent all misapprehension, let it be understood that we do not pretend to have any new interpretation to offer; those which have been given by the different commentators appear to cover the whole ground; the truth, we believe, must be in some one of these interpretations, or in some portion or combination of them. Our design is simply to present a full and fair outline of the arguments for and against the various positions which are now held-for some views have been altogether abandoned,-to present these with what we believe to be their full force, trusting that, after an impartial investigation, we shall be better enabled understandingly to draw our own conclusion, and present the reasons therefor.

The passage in the original is as follows:

Η γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται. Τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα, ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπ ̓ ἐλπίδι, ὅτι καὶ αυτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. Οἴδαμεν γάρ, ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν. Οὐ μόνον δὲ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες, καὶ ἡμεῖς αὐτὸς ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.

"For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation [marg. every creature] groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body."

The first and indispensable thing to be done in considering this, is to find its general bearing, to know the course of the argument, and how these verses are introduced.

After the introduction, the epistle opens with a statement of the main subject, viz., the doctrine of justification by faith (i, 16, 17). In the latter part of the i, and the ii, iii, and iv chapters, the argument for the doctrine proceeds, 1st, in relation to the Gentiles; 2d, in relation to the Jews, showing that both are sinners and cannot be justified by the law; 3d, the true doctrine stated, and shown to have existed under the old dispensation. In chapters v, vi, and vii, the benefits resulting from this justification are presented and objections answered. Chapter viii, 1-17, the doctrine of justification by faith, frees from the penalty and bondage of sin; verses 18 and seq., this doctrine not opposed by the fact that Christians suffer much in this world; verse 18, the afflictions of Christians not worthy to be compared with the glory set before them; verse 19, the creature is waiting a day of future glory; verse 20, being subjected to vanity not of its own will, yet, verse 21, in hope of deliverance therefrom; verse 22, this state is common to the "whole creation," or "every creature;" verses 23-25, even those who have the first fruits of the Spirit are in this condition; but verses 25-27, God helps them by his Spirit, and verses 28-30, all things work together for their good; verses 31 and seq., God is for us, Christ hath died for us; and nothing shall separate us from the love of God.

However much commentators may differ as to the explanation of phrases, all will admit that this is the course of the argument, and that the interpretation must be in accordance therewith.

We proceed more particularly. Verse 19, rap. The apostle has just made the statement, that the sufferings of this present time, are nothing in comparison with the glory which shall be revealed in us; and now uses this word "for" in way of further confirmation of this great glory that awaits Christians. ἀποκαραδοκία τῆς κτίσεως . . . . ἀπεκδέχεται. A strong and beautifully poetic expression for ἡ κτίσις ἀποκαραδοκοῦσα ἀπεκδέχεται. ἀποκαραδοκία (from απο χαρα δοκεύω)=τῇ κεφαλῇ προβλέπειν (Etymol. magnum), to thrust forward the head and see, i. e. to look with anxiety and eagerness. In the New Testament, found only here and in Phil. i, 20.

Τῆς κτίσεως. On this word turns the main difficulty of the passage. In order to understand it properly, we must consider, I. Its literal meaning; II. Its usus loquendi; III. Its meaning in this place, to be determined by its connection and the object of its introduction.

I. xticis from xτiw, is properly an abstract noun, meaning the act of founding or creating; but the usus loquendi almost invariably gives it a secondary and concrete meaning.

II. New Testament usus loquendi. In the New Testament the word occurs nineteen times; but since four of these are in the passage under examination, we can consider under this head only the remaining fifteen, to wit, Mk. x, 6; xiii, 19; xvi, 15; Rom. i, 20; i, 25; viii, 39; 2 Cor. v, 17; Gal. vi, 15; Col. i, 15; i, 23; Heb. iv, 13; ix, 11; 1 Pet. ii, 13; 2 Pet. iii, 4; Rev. iii, 14.

In all of these passages except Rom. i, 20, where the word has its abstract meaning, of the act of creating, tíos is used in a concrete sense, viz.:

a. In a generic sense, of creation in general, Mk. x, 6: "But from the beginning of the creation, God made them male and female [àpxis xríoews]." Mk. xiii, 19: "For in those days shall be affliction, such as was not from the beginning of the creation which God created [ἀπ' ἀρχῆς κτίσεως, ἧς ἔκτισεν ὁ θεός], unto this time, neither shall be." Rom. i, 25: "Worshipped and served the creature more than the Creator [tỷ xtíσe: rapà TÒV ATίGavτa]." Rom. viii, 39: "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature [οὔτε τις κτίσις ἑτέρα], shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Col. i, 15: "The first born of every creature [пршτóτoxos rdons xrioews].” Heb. iv, 13: "Neither is there any creature [ox GTI Tios] that is not manifest in his sight: but all things [návτa, neut. plu.] are naked, &c." 2 Pet. iii, 4: "Since the fathers fell asleep all things continue as they were from the beginning of the creation [àr' àpys xτioews]." Rev. iii, 14: "These