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stile manner, and fitly expreffes their ill treatment of Chrift and his ministers, by falling upon them, and putting them to death; which is the refiftance here particularly defign'd, as is manifeft from the following words, as your fathers did, fo do ye; which of the prophets have not your fathers perfecuted? And they have flain them which shewed before of the coming of the just one, of whom ye have been now the betrayers and murderers.

NUMB. XXXIV. Rom. v. 18.

Therefore, as by the offence of one, 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.

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HESE words ftand as a proof of general redemption; and the fenfe given of them is, that Chrift died for the juftification of all men; and that juftification of life was procured by him for, and is offered unto, all men; it being apparent it being apparent that the apoftle is comparing the condemnation which is procured by the fin of Adam, with the free gift of juftification procured by the second Adam, as to the extent of perfons con

* Whitby, p. 113, 117, 118.

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fication, it was not an offer of it, but the bleffing it felf. These words then are not to be understood either of Chrift's dying for juftification for any, especially for every individual man; fince all men, in this large fenfe, are not justified, many will be righteoufly condemned, and eternally punished; and confequently his death, respecting them, must be in vain, were this the cafe; nor of the procuring of juftification, ftill lefs of the offer of it, but of the application of it to the persons here mention'd.

II. It is apparent, that the apoftle is here comparing the firft and the fecond Adam together, as heads and representatives of their refpective offspring, and the effects of fin, to the condemnation of those that sprung from the one, with the grace of God to the justification of fuch that belong to the other, and. not the number of perfons concerned in these things. His plain meaning is, that as the first Adam convey'd fin, condemnation and death, to all his pofterity; fo the fecond Adam communicates grace, righteouf. ness and life, to all his pofterity; and herein the latter has the preference to the for-. mer, and in which lies the abundance of grace here fpoken of; that the things communicated by the one are, in their own nature, to be preferred to the other; and particularly, that the righteousness which Chrift gives to

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III. Admittag at the escor ring the confentanen vid vis procured by the in of Lion via the fet s justification procures 19 he lesson Lear as to the extent of sections concerted in both. This extent cannot se thonght to teach so more thas Len who repedeny bring from them, and belong to tell

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dinary generation; so no more can be justified by the righteoufness of Chrift; nor does that reach to the juftification of more than those who are Chrift's, that belong to him, and who are in time regenerated by his Spirit and grace, and appear to be his fpiritual feed and offspring.

IV. All men, in the latter claufe of this text, can never defign every individual of mankind; for if the free gift came upon all men, in this large fenfe, to juftification of life, every man would have a righteousness, be juftified, be fecure from wrath to come, have a right to eternal life, at last be glorified, and everlaftingly faved; for fuch who are juftified by the blood of Chrift fall be faved from wrath through him; and whom God juftifies, them he also glorifies. Now it is certain, that all men, in the utmost latitude of this phrafe, have not a justifying righteousness; there is a fett of unrighteous men who shall not inherit the kingdom of God, are not, nor will they ever be juftified; but the wrath of God abides on them, and will be their everlasting portion: Could it be proved that the righteousness of Chrift is imputed by the Father, and applied by the Spirit, to the juftification of every man, and that every man will be faved, we shall

Rom. v. 9. and viii. 30.

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