R. Watson,

ii. 171.

"Without running into the absurdity of the natural Institutes. immortality of the human soul, that essence must have been constituted in a high and peculiar sense immortal which has ever retained its prerogative of eternal duration amidst the universal death, not only of animals, but of the bodies of all human beings."

Is. Taylor.
Sat. Even.

p. 330.

Jer. Taylor. ii. 534.

"In the first place, then, generally, the Scriptures assign to man an original dignity much greater than mere philosophy supposes, or than is implied in the grovelling sentiments which the sensuality and the degradation of the human mind itself engender. Leave is given at once to entertain the greatest conceptions, when in the first page of the sacred canon it is said with emphasis, God created man in his own image.' This first principle of religion forbids or forestalls in brief every objection against what may follow. And that this dignity" (including immortality) " was not forfeited by the transgression of Adam, is made certain when the same principle is affirmed anew as an abstract or universal Truth- Man is the image of God.'"*

II. THE OPINION THAT MAN WAS CREATED MORTAL,

BODY AND SOUL.

"Thus death came in, not by any new sentence, or Orig. Sin. change of nature: for man was created mortal: and

if Adam had not sinned he should have been immortal by grace; that is, by the use of the Tree of Life; and now, being driven from the place where the tree grew, was left in his own natural constitution; that is, to be sick and die without that remedy."

*It is said only that man was made in the Divine image. Paul represents it as being lost, or injured.

ii. 558.

Adam was made a living soul,' the great repre- Jer. Taylor. sentative of mankind, and the beginner of a temporal Orig. Sin. happy life; and to that purpose he was put in a place of temporal happiness, where he was to have lived as long as he obeyed God (so far as he knew, nothing else being promised to him or implied); but when he sinned he was thrown from thence, and spoiled of all those advantages by which he was enabled to live and be happy. The first man was of the earth, earthy. Now this I say, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.' All that are born of the first Adam are such as he was naturally. All that are born of him by that birth inherit nothing more than temporal life and corruption; for flesh and blood,' that is, whatever is born of Adam, cannot inherit the kingdom of God. And they are injurious to Christ who think that from Adam we might have inherited immortality. The effect of Adam's sin was by despoiling him, and consequently us, of all the superadditions and graces brought upon his nature."

"Adam disobeyed the command: he ate, and be- Warburton. came as he was first created, MORTAL. From this Div. Leg.

account we learn, that had Adam not disobeyed the command, he would have lived for ever exempt from the present condition of mortality; since this return to it was the penalty of transgression.'

Warburton means extinction of body and soul. See Faber, Disp. i. 37; and Warburton's immediately preceding reasoning on the non-necessary Eternity of the Soul, p. 620, Tegg's edition. See also, under this head, "Dodwell's Discourse and Defences."

B 2

ii. 622.

Faber. Dis

vol. i. 39.

III. THE OPINION THAT THE CURSE OF DEATH SIGNI- .

FIED DESTRUCTION OF THE BODY, AND ETERNAL
MISERY OF THE SOUL.

Those divines who hold the doctrine of the expensations, clusion of the soul from the Divine presence, do not demonstrate it through the text in question, Gen. ii. 17: they rather infer it as a necessary consequence; partly from their being unable to discover in Scripture any indication that, by the Fall, Adam's soul became mortal, and partly from the immutable nature of God's attributes, which can tolerate nothing that is unholy; for if the soul of Adam retained its immortality, though his body became mortal, and if that soul received a deep pollution through rebellious transgression, they suppose it to follow inevitably, unless a remedy could be found, that such a soul, because unholy, must, in the very nature of things, be for ever excluded from the presence of God."*

Faber.

Horæ Mo

The doctrine is deduced from the text, not gramsaica, p. 58. matically, but inductively; not by a strained exposition of the terms themselves, but by a circle of supposed unavoidable consequences."

Faber.
Hora Mo-

"Annihilation (of the soul), from the very circumsaica, i. 61. stance of its being annihilation, is absolutely and necessarily incapable of being used as a punishment. We may, I think, safely venture to conclude, even on this account alone, that it never could have formed a part of Adam's penal sentence."†

*But, in p. 1, Faber declares the punishment to be the "loss of immortality," without restricting it to the body.

On this principle, the destruction of the body was no punish

ment either.

Lectures,

-"The argument for the immortality of the soul, Doddridge. which is drawn from the nature and capacities of the p. 410. human mind, must appear to Adam in all its evidence; and therefore, so far as we can imagine, he would, from the light of nature, have reason to apprehend some state of future existence, and to fear that if temporal death was brought upon him by his transgression of the Divine law, that future existence would be a state of punishment, rather than of enjoyment. Nor can we say how he should be able to assign any point of time in which the punishment of so aggravated an offence must necessarily terminate."

ii. 217.

"The term death,' which conveys the threatening, Watson, does not properly express annihilation. There is no Institutes. adequate opposition between life and annihilation, for many things exist which do not live.* Whenever the threat of death in Scripture refers to the soul, it unquestionably means future and conscious punishment; and we conclude, therefore, that the death threatened to Adam extended to the soul as well as the body of Adam; the fulness of death'-bodily, spiritual, and eternal.

"Besides death, as it is opposed to animal life, and which consists in the separation of the rational soul from the body, the Scriptures speak of death in a moral sense, consisting in a separation of the soul from communion with God- dead in trespasses and sins.' To interpret, then, the death pronounced upon Adam

* But if death be taken for a destruction of vitality-of lifethere will be a perfect opposition. This is a quibble on the term annihilation, as in Horberry, and elsewhere.

† One might almost imagine, from this definition, that death only deprived us of reason.

Wesley.

Sermons.

as including moral death, seeing that he, by his transgression, fell actually into the same moral state as a sinner against God, in which all those persons now are who are dead in trespasses and sins,' is in entire accordance with the language of Scripture.

"But the highest sense of the term death in Scripture is the punishment of the soul in a future state, both by a loss of happiness and a separation from God, and also by a positive infliction of Divine wrath. THE WAGES OF SIN IS DEATH.' What was there, then, in the case of Adam, to take him out of the rule? His act was a transgression of the law, and therefore sin. As sin, its wages was death,' which in Scripture, we have seen, means, in its highest sense, future punishment."* God, when he created Adam, gave him spiritual as well as animal life. Now, spiritual death is opposed to spiritual life; and this is more than the death of the body. But this, you say, is pure conjecture, for no other life is spoken of before. Yes, there is. The image of God is spoken of before. Allowing, then, that Adam could understand it of no other life than that which he had newly received, yet would he naturally understand it of the life of God in his soul, as well as the life of his body. Thou shalt die spiritually, temporally, eternally.""

* But if that future punishment be literal death, this argument falls to the ground. Watson admits that the original curse, was destruction of the body. Why, then, is the body to be raised, to be tormented for ever, according to the dispensation of mercy? This shows both that the second death is literal, and the original curse as well; for no reason can be given for such an anomaly as that death for the body should mean destruction at one time, and eternal torment at another.