The covenant of nature made with Adam described and cleared from sundry great mistakes. And thereby proving, I. That the kind of death that was threatned in that covenant, in Gen. 2.17. ought not to be understood of any other kind of death but of a double spiritual death, 1. By depriving Adam of Gods concreated image: and 2. By corruption of nature that followed thereupon. II. Proving that the said covenant was totally extinguished and made utterly null, as soon as Adam had but tasted of the forbidden fruit, and received the said threatned punishment. III. Expounding Gal. 3.10. and proving that the curse therein threatned must not be understood of the curse of the said covenant of nature, but of that curse that is threatned in the covenant of grace to the fallen posterity of Adam, for their not doing of Moses law by faith in Christ, which was given to them for the covenant of grace and reconciliation only. ... VIII. Expounding Rom. 8.1, 2, 3, 4, 5, 6, 6, 8. in ch. 25. By William Pynchon.

Sect. 7.

Moses in Rom. 10. 5. describeth the Righteousnesse which is of the Law: that the man which doth these things shall live in them: His proof is ta∣ken from Levit. 18. 5. But in my former printed Reply in Chap. 2. I have expounded the Doing of Gods statutes and judgements there spoken of, of such a doing of the Law, as is done by faith in Christ only.

2. His proof also is taken from Ezek. 20. 11. which I have also ex∣pounded before in Sect. 3. of such a doing of Moses Law, as is done by faith in Christ.

3. His proof is also cited by Paul in Gal. 3. 12. which place I have also expounded in the beginning of this ninth Chapter of such a doing of the Law, as is done by faith in Christ.

4. The said proof is also cited by the Apostle he••e in Rom. 10. 5. as a reason of that justification which he taught: For (saith he) Moses describeth the justifi∣cation which is of the Law: that the man that doth these things shall live in them: namely, that man that doth them by faith in Christ, shall live in them, be∣cause Christ is the procuring cause of Gods attonement and forg••venesse for the justification of believing sinners.

5. This is the true sence according to the Context. For (saith the Apostle in Rom. 10. 3. They (i e. the carnal Jews) being ignorant of Gods * 1.1 Righteousnesse (i.e. of that typified way whereby God doth make believing sinners righteous by his attonement and forgivenesse) and going about to establish their own Righteousnesse, namely their own carnal way of justifica∣tion from sinne, by trusting to their own bodily doing of the letter of the Law, and of the typical purifying which did indeed justifie their bodies from their ceremonial sins: But they did not submit themselves to the Righ∣teousnesse of God; namely, they did not submit themselves to that way of making sinners righteous or sinlesse by Gods attonement and forgivenesse procured by Christ upon the onely condition of faith in Christ on their part, they did not submit themselves to this kinde of justification which God ordained in the Covenant of Grace, to make believing sinners righte∣ous in his sight.

Then in vers. 4. the Apostle doth give another Reason of this sence of justification; For Christ is the End of the Law for justification (from all sin) to every one that believeth. The causative particle [For] doth shew that this verse is added as a Reason of that which went before: and then in v. 5. he doth again amplifie the said Reason: Saying, For Moses describeth the Righteousness (i.e. the justification) which is of the Law: that the man which doth these things shall live in them (i.e. that doth them by faith in Christ who is the true end and scope of the whole Law) shall live in them (that is by faith in Christ who is related to, in them, according to v. 4.

6. Then the apostle doth still amplifie his former Reason in vers. 6, 7. saying, Moreover, The justification which is by faith speaketh on this wise, Say not in thine heart, who shall ascend into Heaven (that is to bring Christ down from above to be incarnated) or who shall descend into the deep (that is, to

bring Christ up again from the dead.) And then in vers. 8. the Apostle doth answer to the said unbelieving interrogation: But what saith it (i.e. what saith the Law of Moses, as it was given for a Covenant of Grace and Reconciliation to believing sinners) The Word (i.e. the Law asore-spoken of) it is nigh thee, in thy mouth, and in thy heart: This is the word of Faith which we preach: that is to say, this Law of Moses is no other, but the ve∣ry same Word of faith which we the Apostles of Christ do preach from Deut. 30. 14.

So then, this word (or this command) of Moses Law, Do this and live, is the same word of Faith which I Paul and the other Apostles do preach: It is no other but that Law that was prophesied of, to goe out of Zion, Isa. 2. 4.

Therefore Moses Law cannot in any respect be called, The Covenant made with Adam, as M^r Norton doth most inconsiderately make it to be: But it is the Covenant of Grace typified under a legal Covenant; and so saith the Apostle in Act. 26. 22, 23. We preach no other thing then what the Prophets, and Moses said should come (to wit) that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light to the people, and to the Gentiles.

Then the Apostle doth in vers. 9. enlarge his Answer to the former un∣believing interrogation: for there he doth oppose their unbelief to true believing in the heart, saying in vers. 9. If thou shalt confesse with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved. For (saith he in vers. 10) with the heart man belie∣veth unto justification, and with the mouth confession is made to salvation. Even as when the twelve Tribes did renew the Covenant of Grace upon their first conquest of Ai in Canaan: They said Amen to all the Blessings, and Amen to all the curses that were annexed to Moses Law: By which word Amen, they covenanted with their mouth to do the whole Law by faith in Christ, in their hearts, as I have shewed it more at large in Ch. 8.

Conclusion:

The Apostle doth declare from all the said verses, and from the subse∣quent verses, that himself and the other Apostles, did preach the word of faith from Moses Law, and in particular from Levit. 18. 5. and from Deut. 30. 6, 11, 12, 14, &c.

Object. M^r Norton doth holdly and constantly affirm,

"That doe this and live, doth relate to the command of the Covenant of works made with Adam.

Answ. 1. The Covenant made with Adam, had no relation at all to the moral Law of Nature, in the which Adam was created; because the Law of the Covenant required no more but one single transient act of eat∣ing of the tree of the two-fold li••e for the fulfilling of it. And, 2. It forbad but one transient act of eating of the forbidden fruit for the final breaking of it. And therefore, 3. As soon as that act of eating the for∣bidden fruit was but once done, that Covenant was for ever after extin∣guished: and nothing thereof doth now remain but the vindicative punish∣ment of a double spiritual death to all Adams natural posterity successively

to the worlds end, Gen 2. 17. And then God declared his Covenant of Grace and Reconciliation to fallen Adam, and to all his posterity succes∣sively, that in case they did believe in the seed of the woman, that he should break the Devils head, but for their Redemption, they should be justified from sinne, and so eternally saved, and that such as did not be∣lieve should be damned. Therefore this command, Do this and live, be∣ing given at Mount Sinai two thousand five hundred and thirteen yeares after the Covenant of Nature was extinguished, can relate to no other Co∣venant, but the Covenant of Grace and Reconciliation: There is no other Covenant for salvation to the world, but that Covenant only.

2. The true sense and meaning of these words, Do this and live in Lev. 18. 5. must be fetched from the context in vers. 4. Ye shall doe my judge∣ments, and do mine ordinances to walk therein, I am the Lord your God in the Covenant of Grace, (and not of Nature, for that Covenant is not in be∣ing) ye shall therefore keep my statutes and my judgements (by saith in Christ according to their typified sence) which if a man do, he shall live in them. And I have shewed from Ezek. 11. 19, 20. in Sect. 4. that none else can walk in Gods statutes, and keep his ordinances, and do them, but such as he doth inable to do them by his Spirit.

Object. 2. But M^r Norton doth oppose this interpretation of the word Law, in Rom. 10. 4. and doth affirm in pag. 199, 214, 225, &c.

"that Christ is the perfecting End of the Law by fulfilling the duties that are required in the moral Law for our justification.

Answ. 1. Tindals Annotations on the said 4^th verse, doth thus answer him:

"Christ (saith he) fulfilled the Law not so much in observing all the Ceremonies and Precepts thereof, as in performing that which was meant by the whole course of the Law, which was, that he being pure and without spot of sinne, should purge our filthy nature, by the shed∣ding of his most precious blood, for so many as should believe in his Name.

And this Exposition I gave at first in true substance in my Dia∣logue.

2. M^r Bro. saith, T

"hat Faith in the Sonne is the very End of the Law. * 1.2

3. P. Martyr saith on this 4^th verse:

"Christ is said to be the End of the Law, because he bringeth the perfection, and the absolution thereof.

2. Saith he,

"We must note the property of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for it signifieth two things:

• 1. The extream or uttermost part or limit of things: Or
• 2. The perfection and absolution of a thing which is brought to the uttermost of its motion, and bringing forth (i.e. its perfect accomplish∣ment.)

1. Saith he,

"As touching the first signification, although Christ by his coming made an end of the Law, for he took away the Ceremonies and the curse thereof: yet saith he, Paul in this 4^th vers. meaneth not that Christ was in such manner the end of the Law: Death is the final end of all flesh, Gen. 6. 13. and in that respect the LXX translate death by this

word end, in Gen. 27. 2. Deut. 31. 29. Deut. 33. 1. Josh. 1. 1. Judg. 1. 1, &c.

But, 2. Saith he,

"Paul hath respect to the other signification of this word: namely, unto perfection and absolution, Forasmuch as Christ fi∣nished and perfected that which the Law could not perform. Howbeit, that which it can do it doth, namely, it urgeth us, and accuseth us, that we might think upon our deliverer, and by that means, be converted un∣to Christ; by whom we may be absolved from sinnes, and also by his Spirit and Grace, may be able (as much as the condition of this life will give leave,) to obey his Law given unto us; which two things Christ most liberally giveth unto them that believe in him. And thus Christ is cal∣led the end, that is to say, the consummation and perfection of the Law.

3. Saith he,

"Let us learn therefore hereby to consider two things in every precept of the Law, namely our sinnes, and Christ our Redeem∣er, whom all the Commandments do set forth, for otherwise saith he, we shall unprofitably consider of the Law: and the Jews (saith he) in∣asmuch as they excluded Christ, boasted of the Law in vain, as they which had not the Law, but a shadow of the same.

4. Saith he,

"In Part 3. p. 119. Chrysostome expounding these words, The end of the Law is Christ: saith, if the end of the Law be Christ, thence it followeth, that he which hath not Christ, though he may seem to have the righteousnesse of the Law, yet he hath it not in very deed. And a little after he saith, whosoever hath faith, the same also hath the end of the Law, and whosoever is without faith, is far from either of them.

5. Saith he,

"In p. 39. If any man doubt whether the Old Testament hath spoken of Christ as the New Testament doth, let him hear what Paul saith, in Rom. 10. 4. Christ is the end of the Law, for justification to eve∣ry one that believeth.

From these several Considerations taken from Peter Martyr, the Reader may see, that M^r Nortons Exposition of Rom. 10. 4. in making Christ the perfecting end of the Law by his life, by fulfilling the Precepts of the Law, as it was given to Adam in his innocency for our justification, comes not at all within the compasse of Peter Martyrs twofold division; nor yet within the compasse of Tindals Exposition. Neither doth he agree with the Exposition of sundry Lexicons, which make Christ in Rom. 10. 4. to be called the end of the Law, as he is the scope and final cause of Moses Law. See Pasor, Sympson, Cockins, &c. And the same Greek word hath the same sence in 2 Cor. 3. 13. The children of Israel could not look to the end of that which is abolished, that is to say, the carnal Jews could not look to Christ who is the true scope and the perfecting end of the typical Law, which is now abolished.

6. For further light into the true sence of this word end, in Rom. 10. 4. peruse M^r Wottons Exposition de Reconsi. pec. p 151, 152, 153, &c.

7. See what I have also cited in ch. 5. at Reply 20.

[Object. 3] Why do you translate the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Rom 10. 6. by moreover, (as you have done in this 7. Sect. at n. 6.) for a further amplification of the Apo∣stles

former reason; seeing Translators do generally render it [But] as a discrepant particle: to manifest, that this 6. vers. speaks of a disagreeing matter, from that which was expressed in the 5. vers.

[Answ.] I grant that the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ordinarily translated But, as a note of a disagreeing matter from that which went before: yet it is not alwayes so translated, but sometimes it is translated [And,] as a Conjunction Copula∣tive: and sometimes moreover, or, furthermore, as a Conjunction Copu∣lative to that which went before, and so it must be translated in this 6. vers.

1. D^r Gouge doth expound it And, in Heb. 1. 6. Sect. 66.

"In the Greek (saith he) the particle of opposition [But] is used, which is here well turned into a Copulative And; for (saith he) all the testimonies tend to the same scope.

2. Beza doth render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in James 1. 9. by porro, moreover, or, further∣more; and so do the Geneva and King James Translators, in Rom. 5. 20. and in Rom. 8. 30.

3. D^r Gouge in Heb. 9. 5. Sect. 109. doth make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Conjunction with the word And, and also the Adverb [likewise,]

"all which (saith he) our English doth comprize under this word moreover.

4. Saith he in Heb. 7. 5. Sect. 37.

"This adversative Conjugation transla∣ted [But,] is sometimes a note of a strong affirmation: and so it is used in Heb. 3. 5. Sect. 50. and in Heb. 6. 16. Sect. 115. And saith he, if it be ta∣ken as a note of asseveration, then it implyeth, that the point there spo∣ken of, is the more throughly to be weighed, as a matter that is most certainly true. And I apprehend that the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the said 6. vers. is to be taken both as a Conjunction Copulative, and as an asseveration al∣so of that truth which went before in vers. 5.

5. The Hebrew particle which is usually translated but, is sometimes al∣so put for a reason of the foregoing assertion, as it is observed by our An∣notat. on Job 9. 18. And consonant thereto, must the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be ren∣dred, in Rom. 6. 10. namely, as a Conjunction Copulative, and as a fur∣ther explication and asseveration of that which went before in vers. 4, & 5. for all those testimonies there cited, do tend to the same scope, namely, to prove that faith in Christ is the only condition required on the sinners part for his justification from sinne.

Notes

• * 1.1

  Rom. 10. 3. 4, 5, 6, 7, 8, 9, 10.
• * 1.2

  In Melchis. p. 50. in Com. pl. p. 580.