intimates the cause,

Not willingly," but by reason of him who hath subjected the same.

By the creature some understand mankind, as the word is used, Mark, xvi. 15.; and it is certain, that, partly from imperfect tradition, and partly from a general rumour of the prophecies extant among the Jews, the Heathens had some confused apprehension of a deliverer from misery; agreeable to which, or rather on account of their need of a Saviour, whether they knew it or not, Christ is styled the desire of all nations. But this does not seem to be the sense; because the creature here is said to be subject to vanity, not willingly, and is represented as groaning, travailing, and longing, ver. 22, for deliverance. But it is so far from being the concurrent desire of all mankind, or indeed the desire of any single person, to obtain freedom from the bondage of sin, that we are naturally pleased with it, and yield a willing subjection. Besides, the period referred to is beyond the present life, and intends not a partial relief here, but a full deliverance hereafter. It seems, therefore, that creature in these verses, and creation in ver. 22, as they are both expressed by the same word in the Greek, are to be taken in the same sense. The whole frame of this lower world, which is now subject to vanity on account of the sin of many, is represented as longing and waiting for deliverance.

The word aanaçadania, which we render earnest expec tation, is very emphatical; it imports a raising up or thrusting forward the head, as persons who are in suspense for the return of a messenger, or the issue of some interesting event. Compare Judges, v. 28. Luke, xxi. 28. It occurs but once more in the New Testament, Phil. i. 20.; where the apostle is describing, in one view,

the confidence of his hope, and the many conflicts and oppositions which were the daily exercise of his faith.

Now it is a frequent beauty in the Scripture-language, to apply human affections to the inanimate creation; and these expressions are to be taken in a figurative sense, as denoting the importance and evidence of what is said. See Gen. iv. 11. Isa. i. 2. Luke, xix. 40. The "earnest expectation of the creature," therefore, teaches us two things, the weight and burden of the evils under which the world groans, and the sure purpose of God to restore all things by Jesus Christ. There is a period approaching, when all that is new, rough, and crooked, shall be made plain and straight. The Lord has promised it; and therefore all his works are represented as expecting and waiting for it.

This shall be at the manifestation of the sons of God. They are now hidden, unknown, unnoticed, and misrepresented, for the most part. Their life is in many respects hidden from themselves, and their privileges altogether hidden from the world. But ere long they will be manifested, their God will openly acknowledge them; every cloud by which they are now obscured shall be removed, and they shall shine like the sun in the kingdom of their Father. They have now a gracious liberty: they are freed from condemnation, from the power of sin, from the law as a covenant of works, from the yoke of carnal ordinances, from the traditions and inventions of men, and from the spirit of bondage; yet they suffer much from indwelling sin, the temptations of Satan, and their situation in a wicked and ensnaring world. But they are animated with the hope of a glorious liberty, when every evil, imperfection, and abatement, shall cease; when they shall be put in the full

possession of a happiness answerable to the riches of divine love, and the efficacy of the blood and mediation of Jesus; and then the curse shall be fully removed from the creation; the Lord shall create all things new, and again pronounce all things good. When they are thus manifested, the creature's expectation shall be answered. It shall be restored to its honour and use. Under what circumstances, and to what particular purposes, this change will take place, we know not; but a change worthy of divine wisdom, though beyond the limits of our weak apprehensions, we are warranted from Scripture to expect. It is asserted in this passage; to which perhaps we may properly add 2 Pet. iii. 13. Rev. xxi. 1. It would be easy to indulge vain conjectures upon this subject; but it is more safe to restrain them, and to content ourselves with what is clearly revealed. The hour is coming when all difficulties shall be explained, when the mysterious plan of Divine Providence shall be unfolded, vindicated, and completed; then it shall appear, that the Lord Jesus Christ is the head and restorer of the creation; and how fully in every sense he has repaired the ruin brought into the world by sin, and destroyed the works of the devil.

In the mean time the sons of God groan, waiting for the adoption; and the creation groans with them. At present it is subject to vanity. Its original design was, to fulfil the will, and to set forth the glory of God; but, by the sin of man, it is disappointed with respect to these ends; not absolutely, for still the heavens declare his glory, and the earth is full of his goodness; but, with regard to outward appearances, there is a great abatement in both these respects. We We may instance a few particulars, in which the creature is abused and oppressed, contrary to the design of its creation.

The creature was intended to show forth the glory of God. But here it has been disappointed, and has groaned, being burdened in all ages. Vain man has always been disposed to serve and worship the creature more than the Creator. The whole world formerly, except the Jews, were sunk in idolatry, paying divine honours to the sun and moon, yea to stocks and stones; and a great part of the earth is to this moment covered with the same darkness. When this is the case, the creature groans under vanity, being perverted directly contrary to its proper end, And there is another idolatry, if not so gross, yet in us more inexcusable, by which the generality of those who bear the name of Christians are no less alienated from the knowledge and love of the true God, than the Heathens themselves.

Again, The creatures, as the servants of God, are properly designed to promote the welfare of his children, 1 Cor. iii. 22. Job, v. 23. This great end is indeed finally secured by the promise, That all shall work together for their good. But at present they are exposed to great sufferings: all things seem to come alike to all. This, on the Lord's part, is a wise and gracious appointment for the exercise of faith, the mortification of sin, and the advancement of sanctification. But still in itself it is a vanity, under which the creation groans. When Jesus was crucified in person, the sun withdrew his light, rocks rent, and the earth quaked. There is a proportionable constraint upon nature when he suffers in his members. Sometimes this part of the vanity has been suspended, as in the case of Daniel and his companions; and, doubtless, the creatures would in general reverence the heirs of glory, were not the effects of sin upon them continued for wise reasons. They were

subject to man, when man was subject to his Maker. At present there is an apparent inconsistence, when beasts, and storms, and seas, rage against those whom their Creator is pleased to favour.

Once more: The creatures of God might be expected to engage in his behalf against his enemies. But it is subject to vanity here likewise. The earth is the Lord's; yet the chief parts and possessions of it are in the hands of those who hate him; yea, his enemies employ his creatures against his own friends. Surely, if the secret powerful restraint of his providence were taken off, it would be otherwise! How ready all the creatures are to fight in the Lord's cause, if he please to employ them, we may learn from the history of Egypt, in Exodus, from the death of Dathan and Abiram, and the destruc

tion of Sennacherib's army. It is therefore a bondage introduced by sin, and under which they groan, that they are compelled to prolong the lives and serve the occasions of ungodly sinners.

The effect being manifest, that the creature is subject to vanity, the apostle briefly intimates the cause: "Not "willingly." The creature, considered in itself, is not in fault. All things were created good in the beginning, and in themselves are good still. Not the fault, but the perversion and subjection of the creature, are here complained of. A beauty, variety, and order in the works of God, are still discernible, sufficient to fill an attentive and enlightened mind with wonder, love, and praise; though it must be allowed, that sin has not only alienated our hearts, and disabled our faculties, so that we cannot rightly contemplate God in his works, but has likewise occasioned a considerable alteration in the visible state of things. One instance is expressly specified, Gen. iii. 16.