is because at one time the whole of the true seed are in view by themselves,

`all', and, at another, the whole of the physical descendants of Adam, when

the true seed are differentiated and spoken of as `the many'.  There are,

moreover, differences observable among the true seed.  Just as one star

differs from another in glory, so we shall find that, when it is a question

of receiving and reigning, `many' is used, but when it is a matter of

justification unto life, `all' is the word employed.

When once we see that `all in Adam' does not include all that are `of

Adam', every text of Scripture can be accepted at its full value.  We do not

become Universalists and spoil the insistent teaching of Scripture concerning

the Kinsman-Redeemer.  We have no need to alter the wording of 1 Corinthians

15:22.  All `in Adam' and all `in Christ' are coextensive.  Only by closing

our eyes to the divine principle of Romans 9:6,7 can we assert that `all

Israel' of Romans 11 is as universal as physical descent.  If the objection

is put forward that Romans 9:6,7 refers to an election, we have only to read

on in Romans 11:28 to find that `all Israel' is an election, too.  The same

is true of all `in Adam'.  As a whole they are an election, a seed of

`promise', while at the same time different destinies and callings await them

by that `election within an election' of which we have spoken elsewhere.

When we examine Romans 5:12 to 8:39, it is evident that we are pursuing

a very different phase of truth from that which occupies Romans 1:1 to 5:11.

In the opening section the words `faith' and `believe' occur thirty-five

times, whereas there is but one reference to them in the whole inner section

5:12 to 8:39, and that in quite a different sense from the doctrinal use of

the earlier chapters.  `We believe that we shall also live with Him' (Rom.

6:8).  This is because we are dealing with headship, representation and

identification.  Adam's sin and death cover us with all their hopeless

misery, whether we `believe' it or not, and Christ is the new Head of all the

true seed, quite irrespective of our faith.  Faith lays hold of added

blessings; it has to do with sins committed, not the one sin of Adam, and

with reigning in life.  But of all this we shall see more presently.

Some find a place of blessing in the millennial kingdom, corresponding

to those who `reign in life'.  Some are not raised from the dead until the

thousand years are finished, yet it is evident from Revelation 20 that some

of these have their names in the book of life, even though they have missed

the reign.  Personal overcoming is connected with reigning, whether in

Revelation 20 or in Romans 6 to 8, and we need to distinguish things that

differ if we are fully to understand the great work of the Lord.  (See

Millennial Studies9).

Let us not allow doctrine belonging to other aspects of our need, to

intrude into Romans 5.  There, we are prepared to learn the truth concerning

the `one man', whether of Adam and his legacy of sin and death, or of Christ

and His blessed legacy of righteousness and life.  Let us be glad and rejoice

that `because of this' -- the great principle of reconciliation -- God shut

up all the seed in Adam's guilt, that He might just as surely shut them all

up to Christ's righteousness.