; He proceeds to prove his aſſertion in the foregoing Verſe, that fin was in the World before the Law ; becauſe death, which isthe wages of ſin, did reign and-had power over all mankind from Ham to Moſes, which was about 2500 Years. 5 i. e. Over very Infants, that had nor aQtually finned as Adam did. But though In- fints did not fin like Adam, yetthey ſinned in Adam. The guilt of his fin was imputed to them, elſe death could have had no power ove: them.” Infants (as one faith) are not altogether Innocents, the very firſt Sheer or Blanket wherewith they are covered 1s wo- ven of fin and ſhame, of blood and filth, Ezek. 16. 4,6. * Of his Offspring (fo ſome) which came of him in after times, his Poſteriry (as before) was repreſented in his Perſon : Bur others better expound it of Chriſt, who is the fecond Adam; and of whom Adam was a Figure or Type, not in reſpeC& of ſuch things is were perſonal to either of them, bur of that which by them redounded to others. The firſt {dam was the ww of mans Natural and Earthly Being :* The ſecond Adam of his Spiritual and Heavenly. By the firſt Sin and Death came into the World, by the ſecond Righteouſneſs and Lite,
15 Butnot astheoffence, fo alſo zs the free gift y. For
it through the offence of one many be [| dead ; much more the graceof God, and the gitt by grace, which is by ene man, , Jeſus Chriſt hath abounded unto many w.
# 9. d, But yet the reſemblance betwixt the firſt and. ſecond 4- dam, is not ſo exat as to admit of no difference ; differences there be, but they are to great advantage on Chriſt's part. e. g. Compare Adam's Sin and Chriſt's Obedience in reſpett of their
ficacy and Vertue, and you will find a great difference. w The Obedicnce of Chriſt (which is the produQt of his Grace and Fa- vour) is much more powerfulto Juſtification and Salvation, than the ſin of Adam was to Condemnation. If the tranſgreflion of meer Min was able to pull down Death and Wrath _ all his natural Seed, then the obedience of One which is God as well as man, will much more abundantly availto procure pardon and life for all his Spiritual Seed. He doth nor give the preheminence un- tothe Grace of Chriſt in reſpe& of the number, but of the more powerful Efficacy and Verrtue.
216 And not as it as by one that ſinned, /o #s the gift : or the judgment was by one to condemnation: but the tree pife is of many offences to juſtification x.
* 9.4, Asthere is a difference between Adam and Chriſt 1n re- ſpe of their perſons, ſo alſo in reſpect of their As, and the extent thereof ; for one fin of Adam did condemn us, the miſe Clicf aroſe from one offence ; but the free gift and grace of Chriſt Goth abſolve us not only from that one fault, but from all other Faults and Offences. It reacheth to the pardon not only of Origi# nil Sin, but of all other perſonal and actual ſins.
! 17 Forif || by one mans offence,death reigned by one ;
Mic more they which receive abundance of grace, and
ROMANS.
—
of the gift of righteouſneſs, tha!l reign in life by one, Jeſus Chriſt »y.
3 Here he ſhews the difference in reſpeCt of the Effets and Con. ſequents of their As. If by means.of ove man and his one of- fence death had power over al] mankind, then much more tha!l rh. grace and gitt of Righreouſneſs, which is by Jeſus Chriſt alene, obtain erernal life tor all that have received abundanr Grace and Mercy from him.
18 Therefore > a5 || by the offence of one j:dgment 4 came upon all 5 men tocondemnation : even ſo by the righteouſneſs of one, he free pift c came upon all men 4 unto juſtification of lite.
z Here, after a long Parentheſis, the Apoſtle returns to what he had begun to ſay, in v. 12. and now he makes rhe Com- pariſon full in both members, which there by reaſon of interve- ning matter was left imperfeCt as I before hinted. 2 Guilt which expolcth to judgment. 6 Allthe Poſterity or natural Seed of the hrit Adam. c Thar which all along he calls the Free-Gife, ſeems to be the benefir that Believers have by Ckriſt's Obedience 4 Nor 21 univerſally, Burt all Sorts of men indifferently, Gentiles as well as Jews : Or, all that are his Spiritual Seed : Or, 41 men here 1, pur for many men : See elſewhere. v:4. Luke 6. 26. 4%. 22.15, Ma- ny 15 ſometimes pur for Alf. Dan. 12, 2. and again All for any; and indeed theſe two words, All and Many ſeem to be uted reci- procally by this context ix particular v. 15, and 19.
19 Foras by one manse diſobedience many f were made ſinners g:
io by the obedicnce of one, f ſhall many be made Righteous.
e 4.6 Adann's, {te hc Noics UN ver. 12. J t.c. alu, as Uetore, many i» Acre vppoled to one ora few ; the meaning is, Though Adam was bur one, yer he infected many vthers, his fin rfted nor in his own perſon. g Brought into a State of fin. This is more than when all the Werld were {aid to fin in him, The word is uted to fignifie great and heinous fuuners, The Apoſtie here informs us of that which all Philotophy was ignoranc of ; viz, rhe Imputation of Adam's fin, and our natural Pollucior flowing trom it. Yea, this was more than the naked Hiſtory of mans fall by A6:/cs did ditco» ver: There indecd we ee the caule of death, how thar came upon all mankind : bur that Adams fin was accounted to us, rhat by his diſobedience we are invuived in Sin and Miſery, that is noc clcaily revealed in the Buoks of Moſes. We are beholding ro the Goſpel, and particularly ro this Text and Context, for the more full ditcovery hereof. F s. e. Of Chriſt. He leaves our the word, Man, either for brevities take or becauſe Chriſt was rot a meer man as Adem was. Here the Apofile concludes che Collation he had made berween Adam and Chriſt, whom he had all along repretenccd as IWO publick Pcrſons, or as two common Roots or Fountains, tht one of Sin and Deeth, the other of Righteouſneſs and Life. Ard indeed there are throughour rhe Tontext (as ons obſerves) ſeveral Texrual and Grammarical Obſcurities, as allo redun- dant ard defcive expreſſions which are not unutual with this Apoſtle, whoſe marrer runneth trom him like a torrent and cannot be fo well bounded by words. Anvthcr :aich upon the conſideration of rhe difficulties in this Contexi, we do not nzed Tuz/ews his twine of thread, bur the Holy Ghoft, and that Light by which this Epiſtle was vrought ro guide us into the underſtanding of ir.
29 Moreover 2, * the law {| entred that the offence might bound þ :
But where ſin abounded, grace did much more abound z.
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