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lio means strict justice; by the former, gratuitoUS pardon.
17. For i by one man's offence 17. Si enim unius delicto mors death reigned by one much more the regnavit per unum; multo magiS, Whieli receive abundanee o grace, qui exuberantiam gratiae et doni juS- and of the gistis righteousness, shal litis aeceperunt, in vita regnabunt reigii in Ese by one Jesus Christ.) per unum Iesum Christum.)
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ticipation of the grace os Christ, o must o ingrafted in him by faith. Hunco, in orde to partahe of the miserable inheri tarico of sin, it is nough for theo to se an for itdwolis in flosi, and lood; ut in ordo i orio the rightoousnos o Christ it is necessar for theorio bo a bellover; for a participatio of him is attainod ni by aith. Hois communicato xto insant in a peculia way for the have by covenant the right os adoption by hicli the passiver
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18. Therelare, as by the offencei S. Itaque quemadmodum, per One u ment camerapon ali men to unius delictum, in omnes homines condemnation eve so by the right in condemnationem; sic et per eouSnes Ofine the freeiis came up uniui justificationem, cim omneson ali me utito justificationis life homines in justificationem Vitae.
ὲ Tho originalcis, Mabent senim in foedere jus adoptionis, quo in Christi
The meaning of this ord is vident here forcit stand in contrast With παραπτωμα offence Or transgression in the forme clause, an is identieal in sense illi πακόη obedience, in the ex verse. I means What is appotnte and adjudge a right and liene it is pndere o dinance,' Lis i judgmeni,' Rom. i. 32 and in vers 1 of this chapter, justification,' When it stand Opposexto κατακριμα condemnation, and means absolution aequitiat, a the determinatio of the udge. I signifies hero, that What Christ id as accordin to God' appotnt-msent cit Was omethin directi contraryn Offencem transgression; Dd What it ascis explained in the ex verse by the or obedienee. Wolfus says that δικαίωμα is in satisfactioni Christ, or his active and passive Obedience, Vers 19, that δικαιοσυνη is in merit o Christ, obtainedb his death an applied i us by faith, chap. iii 22, and that δικαίωσις is tho et os justification hiel solioW Dom the satisfactionis Christ, apprehended by faith. Ed. Nam etsi passus est Christus pro Deccati totius mundi, atque Omni-
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19. For asty one mau's dis be- 19. Quemadmodum enim per dis- dience man were made sinners SO Obedientiam unius hominis peccatores by the obedience of one hali man constituti sunt multi sic et pser obedi-be made righteous entiam unius justi constituentur multi.
bus indifferonte Dei benignitate offertur non tamen omnes apprehendunt It appears froni his sentenc that Calvin et generat redemp
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It the follows that rightoousnus is in Christ, and that it
20. Oreover, the la entered, 20 Lex vero intervenit, Ut abu that tho offende might a bound y ut daret delictum ubi vero abundavit Where si ab unded grace did much delictum, superabundavit et gratia:
21. Thadias inlath reignedint 2I. Quo sicut regna it peccatum death, even o might grae reign per mortem, Sic et gratia regnet per throuo righteousnes unto eterna justitiam invitam aeternam per Iesumtis by Jesus Christ our Lord Christum Dominum ΠOStrum.
ine parent of ever Other Sin. Ed.
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bo continuali forcodrio so that condemnation is prepared Draim. Ilius sin disturbs tho consoleneo, hicli, hen enSt
Intercessisse legem that the a came etWeen,' i. e. Adam and
t enter. It occurs elseWhero ni in Gal. i. 4, here it is rendered, jam in privily,' as required by the context. ut it cannotae S renderediere Schleusne says that it simpi means to enter, and that it isso used by Philo. It is thus rendered by the Syria and rabi versions. Erasmus has obiter Subiit, et irrepsit came, or erept in by the by; Hammondias the sameri ut Beza attaches the de of besident παρα, - praeterea introiit-entero in besides,V i. e. in addition to the disenseunder hieli ali mendaboured havin been contaminate by that of the first sin. Intervenit intervened, cis the rondering o Grotius that is, the la intervenediet Ween the beginning of in and the eginning of neWrighteousness. The laW, nysio e as superinduce On a planalready laid. It was Ot designet so tho aceomptishment of man's salvation, that is, ei ther for his justificationis sanctification, but for the accomptishment of a very subordinate par in the great scheme os mercy. V
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Chrysostom regarde here as denotin no the fata cause, but theevent, and thought the mea ning t be that thecia entsered, o that theeffect or event Was that si increased It rendering ould thenae, sothat: and this seems toae the mea ning given i ita in in TheclaWdi no create in but maderit known and by discoveriniit, inereased iis gutit,hen persiste in and by discovering it hoWed the necessit of a
The super oundinitias a referene to the inerea singi sina means of the laW. Grace noties abounde so a tot suffcient to remed the first in and the ins hiel followed it; ut it abounded stili more so ast be an adequato provision or in heu inereased by the laW, through
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That tho antitheses of this remarkable passage, Dom Verse 12 to theend may bo more clearly seen, it hali e presented in lines. The contrast in verses 1 and 20 illae found in th fini and las lin and in thosecon and the third and acto ad the ther verses, in therarsi and thothird line and in the socon and the Durth, except the 13th and the 14th, Whicli are an explanation of the 12th. The 17th ineludes the two ideas of the 15th and 16th, in an inverte ordor. The 18th and 19th contain the