the offence of one judgment came upon all men' (5:18).

the righteousness of One the free gift came upon all men' (5:18).

by one man's disobedience' (5:19).

by the obedience of One' (5:19).

Emphasis to the extent of twelve references to one subject in six

verses can hardly be equalled in passages dealing with any other doctrine.

What is there in chapters 5:12 to 8:39 to demand this forceful preparation?

It is found in Romans 6, for there we shall learn that there is something

deeper and fuller than substitution, and that is identification, a truth that

is vital to this section of the epistle.  Statements such as `baptized into

His death', `planted together in the likeness of His death', `our old man

crucified with Him', `if we be dead with Christ', which are found in chapter

6, require substantiation by something more intimate than substitution.

Justification is related to the death of Christ `for us', but `newness of

life', and freedom from `the dominion of sin', are more strictly the result

of identification `with' Christ.

This doctrine of identification, if it is to be something more than a

legal fiction, must be shown to exist as a fact, and this is demonstrated by

the Scriptural doctrine of the organic unity of the human race.  Just as we

find Genesis 1 essential to the teaching of Ephesians and Colossians, so

shall we find the literal facts of the creation of man vital to the teaching

of Romans 5:12 to 8:39.  The essential oneness of the race with Adam is the

insistent note of Romans 5:12-21.  It reappears in Romans 6 in the reference

to the `old man'; we have it in Romans 7:14 in the confession `sold under

sin', and it is plainly visible in Romans 8:19-21 in the references to the

groaning creation and its subjection to vanity.  Eve was created in such a

way that she should share this essential oneness of the race with Adam.  The

careful genealogies of Genesis 5 and 10 are vital to this truth.  Looked at

from this stand-point our very salvation depends upon the veracity of the

genealogies of Matthew 1 and Luke 3, and Paul found this truth important

enough to include in his address to the Athenians -- `He hath made of one

(blood) all nations of men'.

From time to time the theory is revived that the account of the

creation of man in Genesis 1 does not refer to the same man as does Genesis

2.  Let us consider this teaching.  The reference to the `image of God' in

Genesis 9 is an allusion to Genesis 1.  In Genesis 5 there is an explicit

statement establishing the identity of the Adam of Genesis 1 with the Adam of

Genesis 2.

`This is the book of the generations of Adam.  In the day that God

created man, in the likeness of God made He him; male and female

created He them; and blessed them, and called their name Adam, in the

day when they were created' (Gen. 5:1,2).

This is a direct reference to Genesis 1.

The passage proceeds:

`And Adam lived an hundred and thirty years, and begat a son in his own

likeness, after his image; and called his name Seth' (Gen.  5:3).

This is a positive reference to the Adam of Genesis 2 and 3, and the teaching

that has recently been revived that there are two Adams in view here must be