no curse pronounced either on them, or their posterity, except the pains of child birth, and the labours of agriculture. On the contrary, they were consoled with the intimation, that one of their descendants should bruise the serpent's head, or abolish sin; which is generally understood of the Messiah. There is no guilt imputed, nor punishment threatened to any of their offspring. Neither is there any mention of the consequences of Adam's transgression by any of the sacred writers, except Paul, and by him in only two passages.

In the 15th chapter of 1st Corinthians, we find this passage, "Christ is risen from the dead, and become the first fruits of those who slept; for since by man came death, by man came also the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive." These words occur in that chapter, in which Paul discourses so sublimely on the resurrection; and imply only, that as by Adam all the human race was subjected to mortality, so by Christ Jesus shall they all become capable of immortality.

The other passage is in the 5th chapter of Romans, from the 12th verse: but before I enter on the explanation of these texts, it will be expedient to make a remark on two expressions, on which the meaning of them principally depends. These phrases are to justify and to make sinners. To justify literally signifies, to make or render just:

*

in common use, it means to defend or vindicate, and also to absolve from an accusation, or free from past sin by pardon. This last is its scriptural sense. It is always thus understood, when the state of Christians in this world is spoken of; because the sins of new converts are forgiven at baptism, on faith and repentance. This will enable you to understand the other phrase, to make sinners. As to justify signifies to make just, to place in the situation of just men by pardon; so this expression, to make sinners, is equivalent to condemn, to place men in the situation of sinners. As a guilty person may be treated like an innocent one, by being pardoned and received into favour; so an innocent man may be treated as a criminal, and condemned. The one situation is expressed in Scripture by being justified, or made righteous; the other, by being made a sinner. Thus Christ is said, "to be made sin," or a sinner,* "for us; who knew no sin;" or, in the words of Isaiah, "he was numbered with transgressors," and put to death as a malefactor. He is also said to be "made a curse for us;" but as he never sinned, so neither was he ever cursed by God. The word is explained in the next clause: "for it is written, cursed is every one that hangeth upon a tree." The first phrase means only, that he was condemned, though in

*See Prov. xiii. 6. ♫xun sin, for "the sinner.”

nocent; and the second, that he was crucified. To justify, then, signifies to pardon; and to make sinners, signifies to condemn. In like manner, to make righteous, is to justify or pardon; and righteousness and justification are often synonymous. In Hebrew, the simple word means, to be a sinner; in another form of the verb, to make one a sinner; and it is so translated throughout the Old Testament; thus: " whom the judges shall condemn," literally, make a sinner. "If I justify myself, my own mouth will condemn me;" or, make me a sinner. "Wilt thou condemn him that is most just?" literally, make him a sinner. Thus too, in the passage before us; "by the offence of one, many were made sinners;" that is, by the transgression of Adam, many were condemned to be subject to death.*

Let us now proceed to the consideration of this passage. By one man sin entered the world, and death by sin; and so death passed upon all men; for that all had sinned." By the single offence of Adam, and not by their personal sins, death passed upon all men; all became mortal, and all suffered as sinners: and by the obedience of one man, Christ, and not on account of their own merits, all men are justified or pardoned as to their former sins, and made capable of eternal life. "Therefore, as by the offence of one, judgment" of death" came upon all men te

* See also Ps. xxxvii. 33: xciv. 21.

condemnation; even so, by the righteousness of one, the free gift of life eternal came upon all, unto justification of life; for, as by the disobedience of one, many were made sinners," or were treated as sinners, being subject to death, by the sentence of God; "so by the obedience of one, shall many be made righteous," or justified, pardoned, and placed in the condition of those who have never sinned.

I have passed on to the 18th verse from the 12th, because the intermediate verses are one of those long parentheses, so common in St. Paul's writings. I shall now return to the argument which it contains. The object of it is to prove, that, though mankind were mortal between the time of Adam and the giving of the law, it was not on account of their personal sins, but merely as the natural consequence of their being descended from Adam; because there was no divine law to punish sin with death, during that interval. "Before the law sin was in the world; but sin is not imputed, when there is no law" against it. "Nevertheless," (though there was no law,) "death reigned from Adam to Moses, even over them, that had not sinned after the similitude of Adam's transgression;" that is, against a known law, making death the penalty of disobedience, as he did. The general mortality, therefore, was not a punishment, but merely the consequence of being descended from Adam.

St. Paul then proceeds to draw a parallel between Adam and Christ; showing the superiority of the grace obtained by the latter, over the act of justice incurred by the former. Adam "is the figure of him that was to come; but not as the offence, so also is the free gift; for the grace bestowed through Christ was greater than the evil consequences incurred by Adam: "for if, through the offence of one, many (it should be the many, that is, all men) be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many," (or all.) In Adam's case, in consequence of the offence of one, death descended to all men: but the obedience of Christ alone, not only reversed the former sentence by the general resurrection, but conferred many blessings and privileges, and made all men capable of obtaining life eternal. Besides, the general sentence of mortality originated in one offence; but the general offer of immortality by Christ, took place, notwithstanding the multiplied sins of all mankind: which is thus expressed in the 16th and 17th verses. "Not as it was by one that sinned (or one sin) so is the gift: for the judgment was by one to condemnation; but the free gift is, of many offences to justification (or forgiveness:) for if by one man's offence death reigned by one; much more they who receive abundance of grace, and of the gift of righteousness (that is, justification or pardon)