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than others, but were to be reckoned among the Children of Difobedience, and Children of Wrath.

And then befides, if the Apoftle chufes to put Himself among the Gentiles, because he was the Apoftle of the Gentiles, I would afk, why does he not do fo in the 11th Verfe of the fame Chapter, where he fpeaks of their Gentile State exprefsly? Remember that YE being in Time paft Gentiles in the Flesh. Why does he here make a Diftinction between the Gentiles and himfelf? Why did he not fay, Let us remember, that we being in Time paft Gentiles? And why does the fame Apoftle, even univerfally, make the fame Diftinction, speaking either in the fecond or third Perfon, and never in the first, where he exprefsly speaks of the Gentilifm of those that he wrote to; or fpeaks of them with Reference to their Diftinction from the Jews? So every where in this fame Epiftle; as in Chap. i. 12, 13. where the Distinction is made juft in the fame Manner as here, by the Change of the Perfon, and by the diftinguithing Particle, Alfo. That WE fhould be to the Praife of his Glory who first trusted in Chrift, (the firft Believers in Chrift being of the Jews, before the Gentiles were called) in whom YE ALSO trufted, after that ye beard the Word of Truth, the Gospel of your Salvation. And in all the following Part of this fecond Chapter, as ver. 11, 17, 19, and 22. in which laft Verfe the fame diftinguifhing Particle again is ufed; In whom YE ALSO are builded together for an Habitation of God through the Spirit. See alfo the following Chapters, Chap. iii. 6. and iv. 17. And not only in this Epiftle, but constantly in other Epiftles; as Rom. i. 12, 13. Chap. xi. 13, 14, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 30, 31. Chap. xv. 15, 16. 1 Cor. xii. 2. Gal. iv. 8. U

Col.

Col. i. 27. Chap. ii. 13.
Chap. ii. 13, 14, 15, 16.

1 Theff. i. 5, 6, 9.

Though I am far from thinking our Author's Expofition of the viith Chap. of Romans to be in any wife agreeable to the true Senfe of the Apostle, yet it is needless here to ftand particularly to examine it; because the Doctrine of Original Sin may be argued not the lefs ftrongly, though we should allow the Thing wherein he mainly differs from fuch as he oppofes in his Interpretation, viz. That the Apostle does not speak in his own Name, or to reprefent the State of a true, Chriftian, but as representing the State of the Jews under the Law. For even on this Suppofition, the Drift of the Place will prove, that every one who is under the Law, and with equal Reafon every one of Mankind, is carnal, fold under Sin, in his firft State, and till delivered by Chrift. For it is plain, that the Apostle's Defign is to fhew the Infufficiency of the Law to give Life to any one whatfoever. This appears by what he fays when he comes to draw his Conclufion, in the Continuation of this Difcourfe; Chap. viii. 3. * For what the Law could not do, in that it was weak through the Flefb; God fending his own Son, &c. Our Author supposes, this here spoken of, viz. " that the Law "cannot give Life, because it is weak through "the Flesh," is true with respect to every one of Mankind +. And when the Apostle gives this Reafon, In that it is weak through the Flesh, it is plain, that by the Flesh, which here he opposes to the Spirit, he means the fame Thing which in the preceding

* Dr. T. himself reckons this a Part of the fame Difcourfe or Paragraph, in the Divifion he makes of the Epistle, in his Paraphrafe and Notes upon it.

+ See Note on Rom. v. 20.

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preceding Part of the fame Difcourfe, in the foregoing Chapter, he had called by the Name Flefb, ver. 5, 14, 18. and the Law of the Members, ver. 23. and the Body of Death, ver. 24. Which is the Thing that through this Chapter he infifts on as the grand Hindrance and Reason why the Law could not give Life, just as he does in his Conclufion, Chap. viii. 3. Which in this laft Place, is given as a Reason why the Law cannot give Life to any of Mankind. And it being the fame Reason of the fame Thing, fpoken of in the fame Difcourfe, in the former Part of it; as appears, because this last Place is the Conclufion, of which that former Part is the Premifes: And inasmuch as the Reason there given is being in the Flefb, and a being carnal, fold under Sin: Therefore taking the whole of the Apostle's Difcourfe, this is juftly understood to be a Reafon why the Law cannot give Life to any of Mankind; and confequently, that all Mankind are in the Flesh, and are carnal, fold under Sin, and fo remain till delivered by Chrift: And confequently, all Mankind in their first or original State are very finful; which was the Thing to be proved.

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CHAP. IV.

Containing Obfervations on Rom. v.

the End.

SECT. I.

12. to

Remarks on Dr. T-r's Way of explaining this

Text.

THE HE following Things are worthy to be taken Notice of, concerning our Author's Expofition of this remarkable Paffage of the Apoftle Paul.

I. He greatly infifts, that by Death in this Place no more is meant, than that Death which we all die, when this prefent Life is extinguished, and the Body returns to the Duft; that no more is meant in the 12, 14, 15, and 17th Verses. P. 27. he fpeaks of it as evidently, clearly, and infallibly fo, because the Apoftle is ftill difcourfing on the fame Subject; plainly implying, that it must most infallibly be fo, that the Apostle means no more by Death, throughout this Paragraph on the Subject. But as infallible as this is, if we believe what Dr. T. elsewhere fays, it must needs be otherwise. He, in p. 120. S. fpeaking of those Words in the laft Verfe of the next Chapter, The Wages of Sin is DEATH, but the Gift of God is ETERNAL LIFE, through Jefus Christ our Lord, fays, "Death in this Place is widely different "from the Death we now die; as it ftands there oppofed to eternal Life, which is the Gift of God through Jefus Chrift, it manifeftly fignifies eter"nal Death, the fecond Death, or that Death

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"which they fhall hereafter die, who live after "the Flesh." But Death, (in the Conclufion of the Paragraph we are upon in the 5th Chapter, concerning the Death that comes by Adam) and the Life that comes by Chrift, in the last Verse of the Chapter, is oppofed to eternal Life juft in the fame Manner as it is in the last Verse of the next Chapter: That as Sin has reigned unto DEATH, even fo might Grace reign, through Righteousness, unto ETERNAL LIFE, by Jefus Christ our Lord. So that by our Author's own Argument, Death in this Place alfo is manifeftly widely different from the Death we now die, as it stands here opposed to eternal Life, through Jefus Christ and fignifies eternal Death, the second Death. And And yet this is a Part of the fame Difcourfe or Paragraph with that begun in the 12th Verfe, as reckoned by Dr. T. himself in his Divifion of Paragraphs, in his Paraphrafe and Notes on the Epiftle. So that if we will follow him, and admit his Reasonings in the various Parts of his Book, here is manifeft Proof against infallible Evidence! So that it is true, the Apostle throughout this whole Paffage on the fame Subject, by Death, evidently, clearly, and infallibly means no more than that Death we now die, when this Life is extinguished; and yet by Death, in fome Part of this Paffage, is meant fomething widely different from the Death we now die, and is MANIFESTLY intended eternal Death, · the fecond Death.

*

But had our Author been more confiftent with himself in his laying of it down as fo certain and infallible, that because the Apoftle has a special Respect to temporal Death, in the 14th Verfe, Death reigned from Adam to Mofes, therefore he means no more in the feveral confequent Parts of

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