_The words are_, ως δι ενος παραπτωματος, εις παντας ανθρωπους εις κατακριμα. _The word Judgment, though not in the original, is very justly supplied in our translation, from verse 16. or else, as the learned Grotius observes, the word εγενετο might have been supplied; and so the meaning is_, Res processit in condemnationem. _And J. Capellus gives a very good sense of the text, when he compares Adam as the head, who brought death into the world, with Christ by whom life is obtained. His words are these_: Quemadmodum omnes homines, qui condemnantur, reatum suum contraxerant, ab una unius hominis offensa; sic & quotquot vivificantur, absolutionem suam obtinuerunt ab una unius hominis obedientia. Footnote 61: _The word_ κατακριμα _is used in scripture, in a forensic sense, in those places of the New Testament, where it is found: Thus ver. 16. of this chapter, and chap. viii. 1. And accordingly it signifies a judgment unto condemnation; as also do those words, the sense whereof has an affinity to it, in Rom. viii. 34._ τις ο κατακρινων; _and also_ ακατακριτος, _as in Acts xvi. 37. and_ chap. xxii. 25. _So that, according to the construction of the word, though_ κριμα _signifies_ judicium _in general_, κατακριμα signifies judicium adversus aliquem, _or_ condemnatio. Footnote 62: That mankind are born and live in sin, maybe collected from various sources of argument; by matter of fact, none are found free from, who are capable of actual guilt, by the evils and death which a just God would not otherwise inflict; by the ideas of the ancients who speak of a degeneration from a golden, to an iron age, by the general practice of offering sacrifice, which is an acknowment of guilt, by the testimony of the heathens, that evil example has a preponderating influence over good, by the historical account of the fall of man in the scriptures, by their numerous testimonies that none are righteous before God or can be justified by their obedience to his laws, by the confessions of the saints, by the necessity of repentance in all, by the propriety of prayer for the pardon of sin, by Christ’s example of daily prayer which contains such a petition, by the necessity of faith that we may please God, by man’s unwillingness to be reconciled to God, and rejection of all the spiritual good things offered, and contempt of divine threatnings; and above all other proofs, by the coming and suffering of Christ. Footnote 63: The covenant of grace was from eternity, and implied his innocence. Footnote 64: