kind from the consequences of Adam's one offence." Does it entirely discharge them from these consequences? From sorrow, and labour, and death? Which you affirmed awhile ago, to be the only consequences of it that affect his posterity, It also sets them quite to rights with God, both as to a conformity to the law and eternal life."

Is not this allowing too much: is it well consistent with what you said before? In the 19th verse the apostle concludes the whole argument: 'As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous,' " (p. 29, &c.) Were made sinners you aver means only, were made mortal. If so, the counterpart, made righteous, can only mean, made immortal. And that you thought so then, appears from your citing as a parallel text, 'In Christ shall all be made alive:' which you had before asserted to mean only, shall be raised from the dead.

14. "Hence it followeth, 1. That the ABOUNDING of God's grace, and the blessings by that grace, doth not respect the consequences of Adam's sin, hath no reference to his transgression, but to the grace of God and the obedience of Christ," (p. 45.) "The ABOUNDING of God's grace," you inform us, "has reference to the grace of God." Most sure. But this does not prove, that it has no reference to the consequences of Adam's sin. If we gain more blessings by Christ than we lost by Adam, it is doubtless abounding grace. But still it has a reference to Adam's transgression, and the consequences of it. It is over these that it abounds. Therefore it has a manifest respect to

them.

"It followeth, secondly, That in the 18th and 19th verses the apostle considers the effects of Christ's obedience only so far as they answer to and reverse the consequences of Adam's disobedience; the additional benefits flowing therefrom having been mentioned apart in the 15th, 16th, and 17th verses." (p. 47.) In those verses the apostle does undoubtedly shew, how the blessing by Christ abounded over the curse by Adam. But what then? How does this

prove, that the 18th and 19th verses do not respect all the benefits mentioned before? Without question they do: they are a general conclusion, not from one, but all the preceding verses.

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Again observe, That the justification to life is such a justification as comes upon all men," (p. 47.) It may in some sense. But does it in fact? According to your sense of it, it comes upon none. For if it means, "The discharging men from the consequences of Adam's sin; and if the only consequences of that sin are sorrow, labour and death," it is manifest, no man upon earth is justified to this day.

But you go on. "As justification to life comes upon all men." No: not in the proper, scriptural sense of justification. That term is never once in the Bible used for the resurrection, no more than for heaven or hell.

It may be proper here once for all to observe, that what St. Paul says of abounding grace is simply this, 1. The condemnation came by one offence only: thè acquittal is from many offences: 2. They who receive this shall enjoy a far higher blessing by Christ than they lost by Adam. In both these respects the consequences of Christ's death abound over the consequences of Adam's sin. And this whole blessing by Christ is termed in the 18th verse justification, in the 19th being made righteous,

"Further, The phrase, being made righteous, as well as being made sinners, is an Hebrew way of speaking,' (p. 49.) I do not allow that. Both the phrases xarxa Sinalol, or aμagtwho, are pure and good Greek. That, therefore, there is any Hebraism at all in these expressions, cannot be admitted without proof. If then the same Hebrew word does signify to make righteous, and to acquit in judgment; it does not follow, that the Greek word, here translated, made righteous, means only being acquitted. You yourself say the contrary, You but now defined this very gift, "The benefits that are by grace," (p. 44.) And in explaining those very words, The free gift is of many offences unto justification,' affirmed, that is, "The grace

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of God in Christ, not only discharges mankind from the consequences of Adam's sin, but also sets them quite to rights with God, both as to a conformity to the law, and as to eternal life." And is this no more than "acquitting them in judgment?" Or reversing the sentence of condemnation?”

Through this whole passage it may be observed, that the gift, the free gift, the gift by grace mean one and the same thing, even the whole benefit given by the abounding grace of God, through the obedience of Christ: abounding both with regard to the fountain itself, and streams: abundant grace producing abundant blessings.

If then these verses are "evidently parallel to those, 1 Cor. xv. 21, 22." It follows even hence, that dying and being made alive, in the latter passage, do not refer to the body only: but that dying implies, all the evils temporal and spiritual, which are derived from Adam's sin; and being made alice, all the blessings which are derived from Christ, in time and in eternity.

Whereas, therefore, you add, “It is now evident surely beyond all doubt, (strong expressions!) that the consequences of Adam's sin here spoken of, are no other than the death which comes upon all men:" (p. 50.) I must beg leave to reply, It is not evident at all; nay, it is tolerably evident on the contrary, that this death implies all manner of evils, to which either the body or soul is liable.

15. You next re-consider the 12th verse, which you understand thus: "Death passed upon all men, for that all have sinned,” namely, in Adam. All have sinned,' that is, are subjected to death through that one offence of his," (p. 51.)

You said before, "Death passed upon all men,' means, all were by a judicial sentence made subject to death." And here you say, “All have sinned,' means, all have been subjected to death." So the apostle asserts, “ All were subjected to sin, because all were subjected to death.” Not so. Sin is one thing, death another; and the former is here assigned as the cause of the latter.

Although the criticism on eQw, (p. 52.) is liable to much exception, yet I leave that and the Hebrew citations as they stand: because, though they may cause many readers to admire your learning, yet they are not to the point.

"Seeing then the phrase 'all are made sinners' hath been demonstrated to signify, all are subjected to death by a judicial sentence; and seeing the apostle's whole argument turns on this point, that all men die through the one offence of Adam: who can doubt, but all have sinned, means the same with all are made sinners?" (p. 53, 54.) I do not doubt it; but I still deny that either phrase means no more than all are in a state of suffering.

"The

16. In order fully to clear this important text, I shall here subjoin some of Dr. Jennings's remarks.* apostle having treated in the preceding chapter of the cause and manner of a sinner's justification before God, namely through the merits of Christ, and by faith in his blood; and having spoken of the fruits of justification in the former part of this chapter: he proceeds in the verses before us, to illustrate our salvation by Christ, by com paring it with our ruin by Adam.. He compares Adam with Christ, and shews how what we lost by the one, is restored by the other with abundant advantage. He makes Adam to be a figure or type of Christ: considering them both as public persons, representing, the one all his natural descendants, the other all his spiritual seed: the one, Adam, all mankind, who are all guilty before God:' the other, Christ, all those who obtain the righteousness of God, which is by faith, to all them that believe.'

"Concerning the consequences of Adam's sin upon his posterity, we have here the following particulars:

I. "That by one man sin entered into the world: that the whole world is some way concerned in Adam's sin. And this indeed is evident, because

II. “

Death, which is the wages of sin, and the very

* Vindication of the Scripture Doctrine of Original Sin, page 18-35.

punishment threatened to Adam's first transgression, entered by sin, and passed upon all men ;' is actually inflicted on all mankind. Upon which it is asserted in the next words,

III. "That all have sinned: 'Even so death passed upon all for that all have sinned.' All men then are deemed men, sinners in the eye of God, on account of that one sin, of which alone the apostle is here speaking. And

IV. "Not only after, but before, and until the law,' (given by Moses,) sin was in the world;' and men were deemed sinners, and accordingly punished with death, thro' many generations. Now sin is not imputed where there is no law; nevertheless death reigned from Adam to Moses : plainly shewing, that all mankind, during that whole period, had sinned in Adam and so died, in virtue of the death threatened to him. And death could not then be inflicted on mankind for any actual sin, because it was inflicted on so many infants, who had neither eaten of the forbidden fruit, nor committed any actual sin whatever, and therefore had not sinned' in any sense, after the similitude of Adam's transgression.' Therefore,

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V. "It was through the offence of one that many are 6 dead,' (ver. 15.) By one offence death reigned by one,' (ver. 17.) And seeing the sin of Adam is thus punished in all men, it follows,

VI. "That they were all involved in that sentence of condemnation, which God passed upon him. The judgment was by one to condemnation,' (ver. 16.) By one offence judgment came upon all men to condemnation,' (ver. 18.) And since it is so plain, that all men are actually punished for Adam's sin, it must needs follow,

By one man's disThey were so con

VII. "That they all sinned in Adam. obedience many were made sinners.' stituted sinners by Adam's sinning as to become liable to the punishment threatened to his transgression.

"Between Adam and Christ, the type and the antitype, St. Paul draws the parallel in the following particulars. I. Both have done something by which many others