finned: And having cleared that, I might come to a Conclufion, without entering upon the other Parts which relate to the Obedience of Christ. But because this Place wants to be illuftrated, and what is faid concerning the Grace of God in Chrift will fhew ftill more fully the Apostle's Sense and Meaning, as to the Confequences of Adam's Sin, I will proceed and give you my Sentiments on the whole Paragraph. Further then,

IV. Ir is evident, that the Apoftle draws a Comparison between Adam and Chrift; fomething that Adam did, and the Confe quences of that; and fomething that Chrift did, and the Confequences of that: And this Comparifon is the main Thing he had in View.

IN ver. 14. he faith, Adam is the figure of him that was to come; that is, of Christ, the Meffiah. It is in the Greek, the Type of him that was to come. A Type fignifieth fuch a Mark, or Impreffion, as is made by a Stamp or a Seal. It is ufed, John xx. 25. to fignify the Mark which the Nails made in our Saviour's Hands when he was nailed to the Tree, and is well rendered the Print of the Nails. Except I fhall fee in his hands the print of the nails, and put my finger into the print of the nails. You have the fame Word alfo, Acts vii. 44. Mofes was ordered to make the

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Tabernacle according to the Type, the Fashion or Pattern, he had feen. And again, Heb. viii. 5. See thou make all things according to the Type, the pattern, fhewed to thee in the mount. Type therefore is a relative Word, fignifying a Thing to which another is to answer and agree: As the figure upon the Wax answers, is like to, agrees with, the Figure upon the Seal; or as the Thing, which is made, answers to the Pattern and Plan after which it is made. Hence the Apostle Paul several times applies it to moral Action, under the Notion of an Example, namely, when the Behaviour of one Man is made the Seal or Stamp to be impreffed upon another Man; or when one Man's Actions are made a Pattern to be copied after by another Man. As Phil. iii. 17. 1 Thef i. 7. 2 Thef. iii. 9. 1 Tim. iv, 12. Tit. ii. 7.

1 Pet. v. 3. In the Place therefore before us, when Adam is faid to be a Type of him that was to come, or of Chrift, no Doubt can be made, that he intends thereby to denote, there was fomething with reference to Chrift, which was to bear a correfpondence, or to answer unto fomething with reference to Adam: or that he draweth a Comparison between something that Adam did, and the Confequences of that, and fomething that Chrift did, and the Confequences of that. This Comparison he begins at the 12th Verfe; but there nameth only one Part of it. [Here again I defire you would open the Bible, and keep the Place under D 3 your

your Eye, otherwife you will not fee the Method and Connection of the Paragraph] Wherefore as by one man [Adam] fin entered into the world, &c. To make the Comparison compleat, it should have run thus; As by one man fin entered into the world, and death by fin, and in that manner death came upon all men: So by another Man fomething, as a counter-part, came to pass in relation to that affair. But in this 12th Verfe, the Apoftle, I fay, does not take in both Parts of the Comparison: he only mentioned what happened on Adam's Part, namely, that Death entered into the World by his Sin, and by his Sin came upon all Mankind. There he ftops a while, and before he goeth any further, brings an Argument to prove, that it was as he faid; that Death came upon Mankind, not for their perfonal Sins, but upon account of Adam's one Tranfgreffion: That it was his firft Sin alone, his one Offence, which fubjected Mankind to Death. This Argument you have, ver. 13, 14. In the Clofe of the 14th Verse he tells you, there is a Correfpondence, an Agreement, a Refemblance between Adam and Chrift: Something in the one that anfwereth to fomething in the other. Adam is the Type, the Pattern of him that was to come *. Here

* OBSERVE, The Comparifon confifts of three Parts; two affirmative Propofitions, and the Connection or Relation betwixt them; Thus,

Prop.

Here a new Thought ftarts in the Apostle's Mind. This was to be explained to prevent Mistakes. The Extent of the Free-Gift in Christ anfwereth to the Extent of the Confequences of the Offence of Adam. Thus Adam is the Pattern of Christ. But have a care, faith the Apostle, you do not imagine that they are, in all Refpects, parallel, and that the Free-gift is juft of the fame Extent with the Offence and its Confequences. Though now I intend to draw a Comparison betwixt them, it is but in one Refpect; and you ought to know, that in other Refpects the Grace and Benefits in the Redeemer OVERFLOW and ABOUND far beyond the Confequences, or the ill Effects of the first Offence. This he handleth in the 15th, 16th, and 17th Verfes, And then having difpatched these incidental Reflections, which fell in his Way from what he had faid, he takes up again his main Defign, ver. 18, 19. half of which he had but executed in the 12th Verfe,

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and

Prop. I. 1. By Adam's DISOBEDIENCE Death came upon all Men.

Connect. 2. Adam, in this, was a Type or Figure of Chrift: Or, in respect to this, Chrift is the Counterpart to Adam.

Prop. II. 3. By Christ's OBEDIENCE Life is reftored to all Men.

You may fee then how methodically the Apostle proceeds, in clearing the firft Propofition and the Connection, before he advanceth to the fecond Propofition.

and which he had but hinted at in the Clofe of the 14th Verse. Therefore or wherefore, thefe Things being thus explained, As by the offence of one (Adam) judgment came upon all men to condemnation, even fo by the righteoufness of one, the free gift came upon all men to juftification of life. For as by one man's dif obedience many were made finners; fo by the obedience of one fhall many be made righteous.

CERTAIN it is therefore that the Apostle draweth a Comparison between the Difobedience of Adam, by which [w] the many i.e. all Men, are brought under Condemnation, and the Obedience of Christ, by which all Men are justified unto Life. And this is the main Thing he had in View. For the 13th, 14th, 15th, 16th, 17th Verfes are, by way of Explication of fome particular Points, in order to establish the main Point, and to prevent Mistakes concerning it.

V. THE whole of the Apoftle's Argument and Affertion evidently ftands upon these two Principles; that it is by the ONE OFFENCE of Adam that Death paffed upon all Men, and not by their own perfonal Sins: And again, that it is by the OBEDIENCE OF ONE, or the one Act of Chrift's Obedience (in his Sufferings and Death upon the Crofs, I fuppofe; fee ver. 9, 10.) that all Men are justified unto Life, and not by their own perfonal Righteousness. The

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