v. 5. ἡ δε ελπις 8 καταισχύνει, ὅτι ἡ αγάπη το λέω, &c.

"And hope maketh not ashamed; because the

Love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us."

He confirms it also by an argument a fortiori, deduced from God's unspeakable love already manifested, in giving his Son for their redemp→ tion, when as yet they were in the state of hea thens and enemies:

ν. 10. ει γαρ εχθροι οντες κατηλλαγημεν, &c.

"For if when we were enemies we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life."

AND now, having brought his argument, concerning the efficacy of the Gospel to salvation, and its universal extensiveness, to the utmost length of the privileges conferred in baptism, viz. the Hope of a blessed Resurrection; upon a review of this great salvation wrought by Christ

for all mankind, his mind is naturally carried back to the contemplation of that which the performances of Christ chiefly respected; viz. the sin and misery brought upon all mankind by the offence of Adam: and, by way of inference from what has been already established, he institutes a comparison betwixt Adam and his performances, and Christ and his performances, as affecting the whole race of mankind: in which respect, of being the Head of a race, so that the effect of what was transacted by him extended to all his race, Adam was a type, or figure, of him that was to come. (ver. 14.)

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ν. 12. δια τέτο, ώσπερ δι ένος ανθρωπε, &c.

"Wherefore, as by one man sin entered into

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the world, and death by sin; and so death

"We are by nature the Sons of Adam: when God created Adam, he created us; and as many as are descended from Adam, have in themselves the root out of which they spring. The Sons of God we neither are all, nor any one of us otherwise than only by grace and favour. The Sons of God have God's own natural Son, as a second Adam from heaven, whose race and progeny they are, by spiritual and heavenly birth." Hooker E. P. Book v. §. 56.

passed upon all men, for that all have sinned."

Here we have only the first half of the comparison, the latter half being suspended, on account of intervening considerations, till we come to verses 18, 19, and 21.

ν. 18, 19. 21. αρα εν, ὡς δί ἑνος παραπτώματος, &c.

"Therefore, as by the offence of one, judg

ment came upon all men to condemnation ; even so, by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

LOOKING Over the comparison, as now completed, we observe that the principal terms are four on each side; thus:

Adam, Transgression, Condemnation, Death:

Christ, Obedience,

Justification, Life:

so that the result of the inference, drawn at ver. 12, is; Wherefore, as by the offence of Adam, condemnation and death came upon all men; even so, by the obedience of Christ, the second Adam, justification and eternal life were restored to all men.

AND in the adjusting of the two sides of this comparison, there arises a fresh confirmation of the extensiveness of the Gospel salvation, and of the claim of the Gentiles to the benefits of Christ's redemption:

ν. 15. 17. αλλ' 8X ὡς το παραπτωμα, &c.

"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. 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."

i. e. If the condemning effects of the offence of Adam, the type, extended to the death of all; much more, on account of the transcendent worth and dignity of the Person, shall the saving effects of the obedience of Christ, the antitype, extend to all, for justification and Eternal life.

And thus, in the five first Chapters, the Apostle has shewn, that in the gracious intention of God; and in all the privileges freely conferred by him, of Justification, Reconciliation, and Hope of Glory; the Gospel of Christ is most effectually the Power of God unto salvation; and that universally, and without distinction of Jew and Gentile.