fore that time fin was in the world,ic was that the offence might ahound. 6 Eicher trialy the offence of that one man, or rarher largely, the offence of every man, The pac- ricle zya (rendred that) is to be taken either Cauſally, and ſo it is incerprered by Gat. 3. 19. Where it is ſaid, The Law was added becauſe of Tranſgreſſion ; that thereby the guilt and puniſhment of Sin being more fully diſcovered, the riches of God's free grace and mercy might be the more admired ; or elſe Eventually; ic fo falls our by accident or by reafon ot mans corruption, that fin is thereby increated or augmenred. © The Law is Holy, Juft, and Good (as hereafter) how then doth that increaſe fin? Either as ic irritates the Sinner, ch. 3. 20. and 7, 8. 11, or makes manifeſt the fin, <, 7, 9. 213» thereby fin is known to be as indeed ir is our of meaſure tinful. # This is added by way of Corre&tion to mitigate the former affertion, and ir lays down a iccond end of giving the Law ; the former was the encreaſe and manifeſtation of i:n; rhe latcer is the abounding or fuperabounding of God's grace. There is this difference to be obſer- ved ; thar the firſt end is Univerſal, for in ail men, both good and bad, rhe Law work- eth the encreale and knowledge of fin; bur the ocher is Particular and Pecutiar to the Ele& ; ro them only the grace of God is ſuperabundant after thac they have abounded in fin, and by how much the greater is their guilt, by fo much the greater is the ocace of God in the free forgiveneſs thereof. ®
21 That as ſin hath reigned þ unto death, even ſo might OriCe reign through righteouſneſs / auto eternal life by Jeſus Chriit our Lord m3.
k Bcfore he aſcribed Dominion and Reign to Dearth, now to Sinners; the reaſon is evident, becauſe death indeed reignerh by fin. Before alſo he had made the compariſon berwixt Adam and Chriſt, here "cis betwixt fin and grace, the power of one and of the other. The ſum is, thar as Sin hath prevailed over all mankind to bring dearh upon man, not only a temporal, but erernal death, 1o the grace of Chriſt prevails, and becomes effectual ro confer upon us eternal Life. ! i, e. Impured or imparted. > See
how ſweetly the end anſwers the beginning of this Chapter, and how Jetus Chriſt is both the Aurhor and Finiſher of all.
CRP. VL San#ification by Faith in his Death and ReſurreFion, and our Baptiſm inio his Death, axd likeneſs ty him in his ReſurreFion, 1-8. as Chriſt died once for Sin, and always livech with God : S0 we when we Be- lieve die to fin, that from hencefor:h we may live to God : and reign over Sin 9-—13, and to this thegrace of God and Liberty in which we ſtand muſt move us. 14—20. the wages of Sin, Shame, and Death, the End of Holinejs Eternal Life through Chrift, 21.— 23. 1 Vf T7 Hat | thall we fay then ? Shall we continue in fin that grace may abound a ? as Another anticipation ; this Epiſtle abounds therewith. The Apoſtle here prevents an Obje&ion which might be occaſicned tia ther by the foregoing Doftrine in general, concerning Juſtification by the Free Grace of God, and by a Righteouſneſs imputed to us? or by what he had ſaid more particularly in the cloſe of the foregoing Chapter, That where S:m abounded, Grace did much more abound. Some might hence infer, That there was no need then of inherent Righteouſneſs, that Perſons might abide and abound in Si, that ſo Grace might be the more exalted in the Forgiveneſs thereof. The Apoſtle ; ude ſpeaks, Jude 4. of ſome that made this 111 Improve. ment of the Grace of God. Thoſe that draw ſuch Inferences from the Premiſſes, they pur a falſe Conſtru&ion upon the Apoſtles Do. Qrine, and a Paralogiſm or Fallacy upon themſelves. "They make the Apoſtles words more generalthan he meant or intended them : For the abounding of Sin, is not the occalion of the abounding of Grace in all, but only in ſome, even in thoſe who Confeſs and Forſake their Sins. And they apply that to the time zo come, which the Apoſtle only uttered of the time paſt. The abounding of Sn, in Men before their Converſion and Calling, doth commend, and ex- alt the abundant Grace of God, in the Forgiveneſs thereof ; bur nor ſo, if Sin abound in them after they are Converted and Called. Hz propounds this Objefion by way of Interrogation, partly to ſkew his
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