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nishment of the Sin of Mankind, and which he fpeaks of under that Name, throughout the Scripture, as the proper Wages of the Sin of Man, and was always from the Beginning understood to be fo in the Church of God. It would be ftrange indeed, if it fhould be otherwise. It would have been strange, if when the Law of God was first given, and enforced by the Threatening of a Punishment, Nothing at all had been mentioned of that great Punishment, ever spoken of under the Name of Death, (in the Revelations which he has given to Mankind from Age to Age) as the proper Punishment of the Sin of Mankind. And it would be no less strange, if when the Punishment which was mentioned and threatened on that Occafion, was called by the fame Name, event Death, yet we must not understand it to mean the fame Thing, but fomething infinitely diverse, and infinitely more inconfiderable.

But now let us confider what that Death is, which the Scripture ever fpeaks of as the proper Wages of the Sin of Mankind, and is fpoken of as fuch by God's Saints in all Ages of the Church, from the first Beginning of a written Revelation, to the Conclufion of it. I'll begin with the New Teftament. When the Apostle Paul fays, Rom. vi. 23. The Wages of Sin is Death, Dr. T. tells us, p. 120. S. that this means eternal Death, the fecond Death, a Death widely different from the Death we now die. The fame Apostle speaks of Death as proper Punishment due for Sin, in Rom. vii. 5. and Chap. viii. 13. 2 Cor. iii. 7. 1 Cor. xv. 56. In all which Places, Dr. T. himself fuppofes the Apostle to intend eternal Death *. And when the

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*See p. 78. Note on Rom. vii. 5. and Note on ver. 6.

Note on Rom. v. 20. Note on Rcm. vii. 8.

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Apostle James fpeaks of Death, as the proper Reward, Fruit, and End of Sin. Jam. i. 15. Sin, when it is finished, bringeth forth Death: It is manifeft, that our Author fuppofes eternal Deftruction to be meant *. And the Apoftie John, agreeable to Dr. T-r's Senfe, fpeaks of the second Death as that which Sin unrepented of will bring all Men to at laft. Rev. ii. II. XX. 6, 14. and xxi. 8. In the fame Sense the Apostle John ufes the Word in his 1ft Epiftle, Chap. iii. 14. We know, that we have passed from Death to Life because we love the Brethren: He that bateth bis Brother, abideth in Death. In the fame Manner Christ used the Word from Time to Time, when he was on Earth, and fpake concerning the Punishment and Iffue of Sin. John v. 24. He that heareth my Word, and believeth, &c. hath everlafting Life; and shall not come into Condemnation : but is paffed from Death to Life. Where, according to Dr. T-r's own Way of arguing, it cannot be the Death which we now die, that Christ speaks of, but eternal Death, because it is fet in Oppofition to everlasting Life. John vi. 50. This is the Bread which cometh down from Heaven, that a Man may eat thereof, and not die. Chap. viii. 51. Verily, verily, I say unto you, If a Man keep my Saying, be fhall never fee Death. Chap. xi. 26. And whosoever liveth and believeth in me, shall never die. In which places it is plain Chrift does not mean that Believers fhall never fee temporal Death. See also Matth. x. 28. and Luke x. 28. In like Manner, the Word was commonly used by the Prophets of old, when they fpake of Death as the

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By comparing what he fays, p. 126. with what he often fays of that Death and Destruction which is the Demerit and End of perfonal Sin, which he fays is the fecond Death, or eternal Deftruction.

proper End and Recompence of Sin. So, abundantly by the Prophet Ezekiel. Ezek. iii. 18. When I fay unto the wicked Man, thou shalt furely die. In the Original it is, Dying thou shalt die. The fame Form of Expreffion, which God used in the Threatening to Adam. We have the fame Words again, Chap. xxxiii. 18.-In Chap. xviii. 4. it is faid, The Soul that finneth, it fhall die. To the like Purpose are Chap. iii. 19, 20. and xviii. 4, 9, 13, 17, 18, 19, 20, 21, 24, 26, 28. Chap. xxxiii. 8, 9, 12, 13, 14, 19. And that temporal Death is not meant in thefe Places is plain, because it is promised most abfolutely, that the Righteous fhall not die the Death spoken of. Chap. xviii. 21. He fball furely live, he shall not die. So ver. 9, 17, 19, and 22. and Chap. iii. 21. And it is evident the Prophet Jeremiah ufes the Word in the fame Senfe. Jer. xxxi. 30. Every one shall die for his own Iniquity. And the fame Death is fpoken of by the Prophet Ifaiah. Ifai. xi. 4. With the Breath of his Lips fhall be flay the Wicked. See alfo Chap. lxvi. 16. with ver. 24.-Solomon, who we must suppose was thoroughly acquainted with the Senfe in which the Word was used by the Wife, and by the Ancients, continually speaks of Death as the proper Fruit, Iffue, and Recompence of Sin, ufing the Word only in this Senfe. Prov. xi. 19. As Righteousness tendeth to Life, fo be that purfueth Evil, purfueth it to his own Death. So Chap. v. 5, 6, 23. vii. 27. viii. 36. ix. 18. x. 21. xi. 19. xiv. 12. XV. 10. xviii. 21. xix. 16. xxi. 16. and xxiii. 13, 14. In thefe Places he cannot mean temporal Death; for he often fpeaks of it as a Punishment of the Wicked, wherein the Righteous fhall certainly be distinguished from them: As in Prov. xii. 28. In the Way of Righteoufness is Life, and in the Path-way thereof is no Death. So in Chap. x.

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2. xi. 4. xiii. 14. xiv. 27. and many other Places. But we find this fame wife Man obferves, that as to temporal Death, and temporal Events in general, there is no Distinction, but that they happen alike to good and bad. Eccl. ii. 14, 15, 16. viii. 14. and ix. 2, 3. His Words are remarkable in Eccl. vii. 15. There is a juft Man that perifheth in his Righteousness; and there is a wicked Man that prolongeth his Life in his Wickedness.-So we find, David in the Book of Pfalms ufes the Word Death in the fame Senfe, when he speaks of it as the proper Wagès and Iffue of Sin. Pfal. xxxiv. 21. Evil fhall lay the Wicked. He speaks of it as a certain Thing, Pfal. cxxxix. 19. Surely Thou wilt lay the Wicked, O God. And he fpeaks of it as a Thing wherein the Wicked are distinguished from the Righteous. Pfal. Ixix. 28. Let them be blotted out of the Book of the Living, and not be written with the Righteous.-And thus we find the Word Death used in the Pentateuch, or Books of Mofes In which Part of the Scripture it is, that we have the Account of the Threatening of Death to Adam. When Death, in thefe Books, is fpoken of as the proper Fruit, and appointed Reward of Sin, it is to be understood of eternal Death. So Deut. xxx. 15. See, I have set before thee this Day Life and Good, and Death and Evil. Ver. 19. I call Heaven and Earth to Record this Day against you, that I have fet before you Life and Death, Bleffing and Curfing. The Life that is spoken of here, is doubtless the fame that is spoken of in Levit. xviii. 5. Ye fhail therefore keep my Statutes and my Judgments, which if a Man do, he shall live in them. This the Apoftle understands of eternal Life; as is plain by Rom. x. 5. and Gal. iii. 12. But that the Death threatened for Sin in the Law of Mofes meant eternal Death, is what O 2

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Dr. T. abundantly declares. So in his Note on Rom. v. 20. Par.p. 291. Such a Conftitution the Law of Mofes was, fubjecting those who were under it to Death for every Tranfgreffion: Meaning by Death ETERNAL DEATH. Thefe are his Words. The like he afferts in many other Places. When it is faid, in the Place now mentioned, I have fet before thee Life and Death, Bleffing and Curfing, without doubt, the fame Bleffing and Curfing is meant which God had already fet before them with fuch Solemnity, in the 27th and 28th Chapters; where we have the Sum of the Curfes in thofe last Words of the 27th Chapter, Curfed is every one, which confirmeth not all the Words of this Law to do them. Which the Apostle speaks of as a Threatening of eternal Death; and with him Dr. T. himself *. In this Senfe alfo Job and his Friends, fpake of Death, as the Wages and End of Sin, who lived before any written Revelation, and had their Religion and their Phrafeology about the Things of Religion from the Ancients.

If any should infift upon it as an Objection against fuppofing that Death was intended to fignify eternal Death in the Threatening to Adam, that this Ufe of the Word is figurative: I reply, that tho' this fhould be allowed, yet it is by no Means fo figurative as many other Phrafes ufed in the History contained in these three Chapters: As when it is faid, God faid, Let there be Light; God faid, Let there be a Firmament, &c. as though God fpake fuch Words with a Voice. So when it is

Note on Rom. v. 20. Par. p. 291-299

faid,

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