of in Rom. 5th, is the very same (containing neither more nor less) as
treats of, is expressly a being raised in incorruption, in glory, in power, with a spiritual body, having the image of the second man, the spiritual and heavenly Adam; a resurrection, wherein this corruptible shall put on incorruption, and this mortal put on immortality, and death be swallowed up in victory, and the saints shall gloriously triumph over that last enemy. Dr. Taylor himself says that which is in effect owning, the resurrection here spoken of, is only of the righteous: for 'tis expressly a resurrection, ἐν[δύσασθαι] and ἀθανασίαν ἀφθαρσίαν (vv. 53 and 42). But Dr. Taylor says, "These are never attributed to the wicked, in Scripture." So that when the Apostle says here, "As in Adam all die, so in Christ shall all be made alive"; 'tis as much as if he had said, "As in Adam we all die, and our bodies are sown in corruption, in dishonor, and in weakness; so in Christ we all (we Christians, whom I have been all along speaking of) shall be raised in power, glory and incorruption, spiritual and heavenly, conformed to the second Adam. For as we have borne the image of the earthy, we shall also bear the image of the heavenly" (v. 49). Which clearly explains and determines his meaning in vv. 21, 22.
2. There is no evidence, that the benefit by the second Adam, spoken of in Rom. 5th, is the very same (containing neither more nor less) as the resurrection spoken of in 1 Cor. 15. It is no evidence of it, that the benefit is opposed to the death that comes by the first Adam, in like manner in both places. The resurrection to eternal life, though it be not the whole of that salvation and happiness which comes by the second Adam, yet is it that wherein this salvation is principally obtained. The time of the saints' glorious resurrection is often spoken of as the proper time of the saints' salvation, the day of their redemption, the time of their adoption, glory and recompense (as in Eph. 4:30; Rom. 8:23; Luke 14:14 and 21:38; 2 Tim. 4:1, 9; Col. 3:4; 1 Thess. 1:7; Heb. 9:23; 1 Pet. 1:13 and 5:4; 1 John 3:2 and other
places). All that salvation and happiness which is given before, is only a prelibation and earnest of their great reward. Well therefore may that consummate salvation bestowed on them be set in opposition to the death and ruin which comes by the first Adam, in like manner as the whole of their salvation is opposed to the same in Rom. 5. Dr. Taylor himself observes, "That the revival and resurrection of the body, is frequently put for our advancement to eternal life." It being the highest part, 'tis often put for the whole.
This notion, as if the justification, righteousness and life spoken of in Rom. 5th, implied the resurrection to damnation, is not only without ground from Scripture, but contrary to reason. For those things are there spoken of as great benefits, by the grace and free gift of God; but this is the contrary, in the highest degree possible, being the most consummate and infinite calamity. To obviate this, our author supposes the resurrection of all to be a great benefit in itself, though turned into a calamity by the sin and folly of obstinate sinners, who abuse God's goodness. But the far greater part of mankind since Adam have never had opportunity to abuse this goodness, it having never been made known to them. Men can't abuse a kindness, which they never had either in possession, promise, offer, or some intimation; but a resurrection is made known only by divine revelation; which few comparatively have enjoyed. So that as to such wicked men as die in lands of darkness, if their resurrection comes at all by Christ, it comes, from him and to them, only as a curse, and not as a blessing; for it never comes to them at all by any conveyance, grant, promise, or offer, or anything by which they can claim it, or know anything of it, till it comes as an infinite calamity, past all remedy.
VIII. In a peculiar manner is there an unreasonable violence used in our author's explanation of the words "sinners" and "sinned," in the