death entered by sin. This was the legacy which Adam left to all his posterity. Now the sad and mournful truth which the scripture contains is this, That our first parent by his transgression hath entailed a miserable inheritance, an unhappy portion of sin and death, upon all his posterity." Adam's sin became ours: 1. By meritorious imputation; God treated with him, not as a private person, but as caput gentis, as the root and parent of all mankind. Hence a comparison is often made between the first and second Adam; the grace of the one, with the sin of the other; the life conveyed by the one, and the death transmitted by the other. By Adam we were cast, by Christ we were cleared; cursed in

Adam, crowned in Christ. Now this com

parison would be wholly insignificant, if Adam had not been looked upon as the representative of us all: 2. The sin of Adam is derived to us by way of inhesion: we have received from him a depravity of nature, an evil disposition, a propension to all mischief, an aversion to all good. The sin of Adam transmitted to us, doth not only cause guilt upon our persons, but filth upon our natures; not only lays a charge to us, but throws a stain upon us. 3. We make Adam's sin our own by "imitation, by treading in the steps of his disobedience. Every sin we commit in defiance of the threatenings of God, is a justifying of Adam's rebellion against God; and accordingly we die by our own folly, as well as by his fall; our destruction is of ourselves by our actual rebellions, and we shall at the great day charge our sin and misery upon ourselves, not on God, not on Satan, not on instruments, not on our first parents.

13 (For until the law, sin was in the world; but sin is not imputed when there is no law.

The apostle having asserted the doctrine of original sin in the former verse, he prosecutes and pursues it in this and the following verses: asserting, That it is evident all have sinned, because sin was always in the world; not only after the giving of the law by Moses, but also before, even from the beginning of the world to that time. As if the apostle had said, There was certainly a law given before there was a law written; a law given to Adam, before a law written by Moses: now this law was either the law of nature written in

Adam's heart, or the positive law of God given to Adam, against which law men were capable of offending before the law of Moses was written; otherwise sin would not have been imputed to them, for sin is not imputed where there is no law. Learn hence, That God having created man a rational creature, capable of moral government, is by immediate resultancy his King and Governor, and has ruled him from the beginning by a law; yet not barely by a law, but by a covenant with promises and threatenings annexed, rewarding him for his obedience, and punishing him for his rebellion.

over

14 Nevertheless, death reigned from Adam to Moses, even them that had not sinned after the similitude of Adam's transgression,—

The apostle had asserted, That sin was in the world before the written law of Moses; here he proves it thus: "Death, the wages of sin, did reign in the world, and had power over all mankind from Adam to Moses: therefore sin was in the world from Adam to Moses." By them that have not sinned after the similitude of Adam's transgression, infants are generally understood; the guilt of Adam's sin is imputed to them, else death could have no power over them. The argument runs thus: Death is a punishment of sin, but infants die who never sinned actually; therefore they die for Adam's sin. Sin brought mortality into their nature, and the wages of sin is death: they brought a sinful nature into the world with them, which God gave the Jews of old an intimation of, by appointing the sacrament of circumcision, signifying that infants brought something into the world with them, which was early to be cut off; he also signifies the same to us christians, by appointing the ordinance of baptism for children, which he calls the laver of regeneration. Now a laver supposes uncleanness; what is pure needs no laver. Learn hence, That infants as soon as they live, have in them the seeds of death: sin is the seed of death, the principle of corruption. God doeth infants no wrong when they die; their death is of themselves, for they have the seeds of death in themselves. All death is the wages of sin, and therefore can be no injustice to the sinner. Thus Death reigned from Adam to Moses, yea, even to this day, and like an insatiable tyrant will continue to reign and slay universally, and beyond

number, from the infant to the aged, from the dunghill to the throne, sparing neither age nor sex, neither great nor small, neither sacred nor profane.

him that was to come.

As

From hence to the end of the chapter, the apostle enters upon a comparison betwixt Adam and Christ, whom he here calls a figure or resemblance of him that was to come, that is, of Christ. As Adam was the root of sin and death to all his natural seed, so Christ is the root of holiness and life to all his spiritual seed. by the first Adam, sin, and by sin, death, came upon all men ; so by the second Adam righteousness came, and by righteousness life, on all believers. As the first Adam merited death, so the second Adam life for all his offspring: Thus Adam was the figure of him that was to come.

15 But not as the offence, so also is the free gift. For if through the offence of one many be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift for the judgment was by one to condemnation; but the free gift is of many offences unto justification. 17 For if by one man's offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ.)

The apostle having noted the parity and resemblance between Christ and Adam in

the foregoing verses; here he observes the disparity and difference betwixt them, and that in several advantageous particulars: 1. He compares the sin of Adam with the obedience of Christ, and shows that the sin of the one was not so pernicious as the obedience of the other was beneficial; Christ's obedience being more powerful to justification and salvation, than Adam's sin was to death and condemnation; for if the transgressions of Adam, who was but a mere man, was able to pull down death and wrath upon all his natural seed; then the obedience of Christ, who is God as well as man, will be much more available to

that is, the sentence of death, upon the whole world, all mankind becoming subject to mortality for that one sin of his; but it is many sins, of many men, which Christ doth deliver from, in the free gift of our justification; absolving us not only from that one fault, but from all other faults and offences whatsoever. Learn thence, That the obedience of Christ extends itself not

only to the pardon of original sin in Adam, but to all personal and actual sins whatsoever. 3. The apostle shows the difference betwixt them two, that is, the first and second Adam, as in respect of the effects and consequences of their acts: if by means of one man, and by one offence of that man, the whole race of mankind became subject to death; then much more shall they who are redeemed and justified by Jesus Christ, be made partakers of everlasting life, wherein they shall reign with him in glory. From the whole, note, The infinite wisdom, transcendant grace, and rich mercy of God to a miserable world, in providing a salve as large as the sore, a remedy as extensive as the malady, a sovereign antidote in the blood of the second Adam, to expel the poison and malignity of the sin of the first Adam. O happy they! who having received from the first Adam corruption for corruption, have received from the second Adam grace for grace.

18 Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justifica19 For as by one tion of life. man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Observe here, How the apostle informs us of a truth, which all the writings of philosophers never acquainted us with; namely, the meritorious imputation of Adam's sin to all his posterity; that all mankind sinned in Adam, and became obnoxious to death, and all other calamities and miseries as a punishment for their sin.

Yea, the writings of Moses himself, though they declare to us the sin of Adam, and that his sin was punished with death; yet that by his disobedience all his race and posterity were involved, and became miserable, is a truth which we are peculiarly beholden to the gospel, and particularly to this text and context, for the more full discovery of. And the account of that matter seems to stand thus: the rebellion of the first man against the great Creator, was a sin of universal efficacy, that derives a guilt and stain to mankind in all ages of the world. And the account which the scripture gives of it is grounded on the relation which we have to Adam, as being the natural and moral principle of all mankind: as the whole race of mankind was virtually in Adam's loins, so it was presumed to give virtual consent to what he did. When he broke, all his posterity became bankrupts; there being a conspiracy of all the sons of Adam in that rebellion, and not one subject left in his obedience. Add to this, that Adam is to be considered as the moral as well as the natural principle of mankind. In the first covenant made betwixt God and him, Adam was considered, not as a single person, but as a caput gentis; and contracted not for himself only, but for all his descendants by ordinary generation: his person was the root and fountain of theirs, and his will the representative of theirs. From hence his numerous issue became a party in the covenant, and had a title to the benefits contained in it upon his obedience, and was liable to the curse upon his violation of it. Upon this ground it is, that the apostle here in this text and context institutes a parallel betwixt Adam and Christ: That as by the disobedience of the former, many were made sinners; so by the obedience of the latter, many were made righteous. As Christ in his death did not suffer as a private person, but as a surety and sponsor representing the whole church; in like manner, Adam in his disobedience was esteemed a public person, representing the whole race of mankind: and by a just law it was not restrained to himself, but is the sin of the common nature.

But adored, for ever adored, be the wisdom and goodness of Almighty God, in providing a remedy which bears proportion to the cause of our ruin, that as we fell in Adam our representative, so we are raised by Christ the head of our recovery; which two persons are considered as causes of con

trary effects! The effects are sin and rightcousness, condemnation and justification. For as the disobedience of the first Adam is meritoriously imputed to all his natural posterity, and brings death upon all; so the righteousness of the second Adam is meritoriously imputed to all his spiritual progeny, to obtain life for them. As the carnal Adam, having lost original right eousness, derives a corrupt nature to a.. that descend from him; so the spiritual Adam, having by his obedience purchased grace for us, conveys a vital efficacy unto The same Spirit of holiness which anointed our Redeemer, doth quicken all his race, that as they have borne the image of the earthly, they may bear the image of the heavenly Adam.

us.

20 Moreover, the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord.

The law entered that sin might abound: That is, before the law was written, we became obnoxious to death by one man's disobedience, without much sense of it; but after the law was given by Moses, sin did more clearly and conspicuously appear to be sin: its odiousness and ugliness was more manifest to the conscience of the sinner. As the sinner has abounded in sin, in a way of commission: so sin doth by the discovery of the law abound in the sinner's apprehension, in the sight and sense of it upon the conscience of the sinner. Nevertheless, as sin abounds, grace doth much more abound. As the exceeding sinfulness of sin is manifested by the law, so the superabounding grace and pardoning mercy of God is rendered gloriously conspicuous in and by the gospel ; that as the power of sin appeared in making us liable to temporal and eternal death, so might the power of grace appear in beginning in us a spiritual life here, and bringing us to an eternal life in glory hereafter. In short, when the apostle says, that the law entered, that sin might abound; he doth not mean to make it abound, by encouraging the sinner to the commission of it, but by impressing the conviction of it upon the conscience of the sinner. A man without the law looks upon himself as a

small sinner; but after he has viewed his sins in the glass of the law, he sees himself a great and mountainous sinner: as a star which a child thinks to be no bigger than a spark, but a man that views it through an instrument computes it to be bigger than the globe of the earth. Lord! help us to see our sins in the glass of thy law; yea, in the glass of thy Son's blood; and then we shall be sensible what an infinite and immense evil sin is; namely, the stain and blemish of our natures, the disease and deformity of our minds, the highest infelicity of the creature, and the boldest affront that can be given to the majesty of the great and glorious God. Learn from the whole, That the riches, the abounding riches, the superabounding riches of God's pardoning grace, are manifested in the remission of our sins, and in the justification of our persons: As sin abounded, grace doth much more abound. Now the superabounding riches of pardoning grace do thus shine forth: 1. In the nature of the mercy, which is the richest and sweetest of all mercies. No mercy sweeter than a pardon to a condemned sinner; no pardon like God's pardon to a sinner condemned at his bar. 2. In the peculiarity of the mercy. Remission is not a common, but a crowning favour; it never was, never shall be, extended to fallen angels; and it is to be feared that the far greater part of mankind refuse the terms and conditions upon which pardoning grace and mercy is offered and tendered to them. 3. In the method in which pardoning mercy is dispensed; namely, through the blood of Christ, that all-sufficient sacrifice and satisfaction; by which method God has more commended his love to us, than if he had pardoned us without a satisfaction; for then he had only displayed his mercy; but now he has declared his justice, yea, caused mercy and justice to meet and kiss each other, to meet and triumph together. 4. The superabounding riches of pardoning mercy appear in the latitude and extent of that act of grace. Lord, who can understand his errors! yet the blood of thy Son cleanseth from all sin, small and great, secret and open, old and new, original and actual; all pardoned without exception. O how well might the Psalmist say, With the Lord there is mercy, and with him there is plenteous redemption! Psal. cxxx. Lastly, the riches of pardoning grace do shine forth, as in the peculiarity, so in the perpetuity of remission. As grace pardons

all sin without exception, so the pardons it bestows are without revocation; the pardoned soul shall never come into condemnation: As far as the east is from the west, so far hath he removed our transgressions from us, Psal. ciii. 10. As the east and the west are the two opposite points of heaven, which can never come together; so neither shall the pardoned sinner and his sins ever meet any more. God is said to cast them behind his back; that is, he will never behold them more, so as to charge them upon the pardoned sinner, in order to his condemnation. May our faith then, both in life and death, triumph in the assurance of this blessed truth, That where sin abounded, grace did much more abound; and as sin hath reigned unto death, even so hath grace reigned through righteousness unto eternal life by Jesus Christ our Lord; who lives for ever in heaven, to apply, by his prevailing intercession, what he impetrated and obtained for us here on earth by his meritorious satisfaction. To this Jesus, who is the faithful Witness, and first-begotten of the dead, and the Prince of the kings of the earth, who hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God, unto him be glory and dominion for ever and ever. Amen.

CHAP. VI.

The design and scope of our apostle, in this chapter, is to show, that the doctrine of justification by faith in Christ Jesus, which he had so strenuously asserted in the foregoing chapters, is so far from being a doctrine leading to licentiousness, that it greatly tendeth to promote holiness; and obligeth all the professors of christianity to the greatest strictness in conversation, answerable to the dig nity and obligations of their christian name.

WHAT shall we say then?

Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein ?

The apostle begins this chapter with an objection which some licentious persons might be ready to make against what he had delivered in the close of the foregoing chapter; namely, that where sin abounded, pardoning grace and mercy did much more abound. If, say they, the riches of grace be thus manifested in the pardon of sin, let us then take the more liberty to sin, because grace so exceedingly abounds in the pardon of it. The apostle rejects such an inference with the greatest detestation and

abhorrence, saying, God forbid, &c. As if he had said, “O vile abuse of the most excellent thing in the world! What, did Christ shed his blood to expiate our guilt, and shall we make that a plea to extenuate our guilt? God forbid! Surely there is forgiveness with God that he may be feared, not that he may be the more abused." In the words observe, 1. An objection supposed, as if the doctrine of the gospel did countenance licentiousness, and encourage any to sin, or to continue in sin. 2. Ob. serve with what abhorrency and indignation such a doctrine and proposition is rejected by our apostle: What! shall we continue in sin, because pardoning mercy doth abound? God forbid that such a direct blasphemy against the holy doctrine of our Saviour should be maintained by any professor. Observe, 3. The confutation which he gives of this bold and impudent assertion: How shall we that are dead to sin live any longer therein? dead to sin; that is, by our baptismal engagement, vow, and obligation every christian, at his first entrance upon the profession of christianity, does take upon himself a vow of solemn obligation to die to sin, and to live no longer therein. From the whole learn, That to take any encouragement to live in sin, from the consideration of God's rich mercy and free grace towards sinners, is an absurd, abominable, and blasphemous impiety, contrary to all ingenuity, gratitude, and love, both to God the Father, and our Lord Jesus Christ his Son.

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

To be baptized into Christ, is by baptism to take the name of Christ upon us, to be incorporated, ingrafted, and implanted into the church of Christ, being made visible members of his mystical body by baptism. To be baptized into Christ's death, imports our being conformed to him in the likeness of his death; our being engaged to die unto sin, as Christ died for sin. Learn hence, That the death of Christ was a lively representation of the death of sin; and believers are to imitate his death in their dying daily unto sin. Did Christ die for us a painful, shameful, and accursed death? such a death must sin die in us. Was his death for sin free and voluntary? so must we die to sin. Was his death an

universal crucifixion; did no life, sense, or motion, remain with him? thus must we imitate the likeness of his death, by an universal mortification of every known sin, which occasioned his dying. In a word, Did Christ die and rise again, never to die more? so must we die unto sin, and walk in newness of life. How shall we that are dead unto sin, live any longer therein ?Thus it appears the indispensable duty of all christians to transcribe the copy of Christ's death in their hearts and lives.

4 Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should waik in newness of life.

To urge christians to farther measures and degrees of mortification of sin, and living unto holiness, the apostle uses here a double argument; one from our baptism, the other from the resurrection of Christ. Observe, 1. The argument to move us to die unto sin, drawn from our baptism: We are buried with him by baptism unto death. The apostle alludes, no doubt, to the ancient manner and way of baptizing persons in those hot countries, which was by immersion, or putting them under water for a time, and then raising them up again out of the water; which rite had also a mystical signification, representing the burial of our old man, sin in us, and our resurrection to newness of life. Learn

hence, That the ordinance of baptism lays every baptized person under the strongest engagements and highest obligations to die unto sin; and walk in newness of life. The metaphors of burying and rising again, do imply and intimate thus much burial implies a continuing unto death; thus is mortification a continued act, a daily dy. ing unto sin; and rising again supposes a person never more to be under the power of death. Observe, 2. Another forcible argument to encourage us to die to sin, and walk in newness of life, is drawn from the resurrection of Christ: As he was raised from the dead by the glory of the Father, so should we also walk in newness of life. Here note, 1. The proposal of a pattern and exemplar to us: Christ was raised from the dead. 2. The author and efficient cause of Christ's resurrection: He was raised from the dead by the glory of the Father; that is, by the glorious power of