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.

A necessary Digression to shew Luthers judgement about the word Do, in Gal. 3. 10. That it means the doing of Moses Law by Faith in Christ.

1. Luther in those blind dayes wherein he lived did most truely explain those words, To do them, in Gal. 3. 10. of Doing the whole Law by faith in Christ. But now, though we say we see the truth more fully, we are be∣come blind in the Exposition of those words.

"Paul, saith Luther, (in Gal. 3. 10.) proveth this affirmative sentence [Whosoever are of the works of the Law, are under the curse,] by this nega∣tive sentence, [Cursed is every one that continueth not in all things that are written in the Book of the Law To Do them.]

"These two sentences of Moses and Paul, (saith Luther,) seem contrary * 1.1 to each other: for Paul saith, whosoever shall doe the works of the Law is cursed: and Moses saith, whosoever shall not doe the works of the Law is cursed: How shall these two sayings be reconciled together: or which is more, how shall the one be proved to be true by the other.

And a few lines after he doth thus answer:

The Article of Justification teacheth, that whatsoever is done without the true faith of Abraham is accursed.

"Wherefo•••• saith he (a few lines after) the whole effect of the mat∣ter consisteth in this word, to doe: now to doe the Law (saith he) is not only to doe it outwardly, but to doe it truly and perfectly.

"There be then (saith he) two sorts of the doers of the Law:

"1. They which be outward doers of the works of the Law, against whom Paul inveigheth through all his Epistles.

"2. The other sort of does are of Faith.

And saith he a few lines after:

"He that considereth this shall easily understand, that to observe the

Law is not to doe that which is commanded in the Law, in outward shew only (as hypocrites imagine) but in spirit, that is to say truly and perfectly: for to be of the works of the Law, and to be of saith, are two contrary things, wherefore these Justiciaries and Law-workers, * 1.2 when they do the Law, even in so doing they deny the righteousnesse of faith, and sinne against the first, second, and third Commandments, even against the whole Law: for God commandeth that we should wor∣ship him in faith, and in the fear of his name.

And saith he in the next Page:

"To Do is first of all to believe, and so through saith to perform the Law: we must (saith he) first receive the holy Ghost, wherewith being enlightned and made new creatures, we begin to Do the Law, that is to say, to love God and our Neigh∣bours.

2. But the holy Ghost (saith he) is not received through the Law, (that is to say, not through the doing of the outward works of the Law, ex opere operato, Gal. 3. 2, 12.) but by the hearing of faith, that is to say, through the promise (of Christ Preached, as in vers. 8.) we must be blessed onely in Abraham, namely, in the promise made unto him and in his faith in that promised seed. Therefore before all things, we must hear and receive the promise which setteth out Christ, and offereth him to all believers, and when they have taken hold of him by faith, the ho∣ly Ghost is given to them for his sake. Then do they love God and their Neighbour, then do they good works, then do they carry the Crosse pa∣tiently. This is to do the Law indeed, otherwise the Law remaineth al∣wayes undone.

Wherefore if thou wilt define truely and plainly what it is to do the Law, it is nothing else but to believe in Jesus Christ: and when the holy Ghost is received through faith, to work those things which are commanded in the Law, and otherwise (than thus) we are not able to perform the Law.

3. Saith he a few lines after,

"These words, To do the Law, must com∣prehend faith also which makes the tree, and when the tree is made then followes the fruit, for the Apples make not the tree, but the tree the Apples: So the faith first maketh the person, and afterwards the person bringeth forth good fruit. Therefore To Do the Law without faith, is to make the Apples of wood and earth without the tree, which is not to make Apples, but meer phantasies. * 1.3

Contrariwise, if the tree be first made, that is to say, the person (or doer) which is made through faith in Christ, then works will follo•• ••or Christians are not made righteous in doing righteous things, but 〈◊〉〈◊〉 now made righteous by faith in Christ they do righteous things.

In politick matters it commeth to passe, that the doer or workers is made of the thing that is wrought, as a man in playing the Carpenter is be∣come a Carpenter. But in divine matters, the doers or workers are not made of the works going before; but the persons that are first made and framed by faith in Christ, are now become doers and workers: of such Paul speaketh of when he saith, The doers of the Law shall be justifi∣ed,

Rom. 2. 13. that is, they shall be counted righteous.

4. Saith he in the next Page,

"When Paul proveth, that whosoever are of the works of the Law, are under the curse, by this sentence of Moses, Cur∣sed is every one that abideth not in all things that are written in the book of the Law. He proveth not one contrary by another, (as at the first sight it doth appear) but rightly and in due order, for Moses meaneth and teacheth the self-same thing that Paul doth.

Ibidem saith he,

"There are two sorts of men that are doers of the Law, that is to say, true doers and hypocrites. The true doers of the Law are they, which through saith, are the good tree before the fruit: that is to say, doers and workers before the work, and except they be such, they are under the curse.

5. Saith he in fol. 126.

"The doers of the Law therefore are not the hyppocrites, by observing the Law outwardly; but the true believers who receiving the holy Ghost, do accomplish the Law, that is to say, do love God and their Neighbour, &c. So then, the true doer of the Law, is not to be understood in respect of the workes that he worketh; but in respect of the person now regenerated by faith. For according to the Gospel, they that are first made righteous, do righteous things: but ac∣cording to Philosophy it is not so; but they that do righteous things, are made just and righteous thereby.

"Wherefore (saith he) in fol. 127. Moses together with Paul doth ne∣cessarily drive us to Christ, through whom we are made doers of the Law, and are not accounted guilty of any transgression: How so?

"1. By forgivenesse of sins, and imputation of * 1.4 righteousnes, because of our faith in Christ.

And see more of this in chap. 22. n. 7, 8, 9.

"2. By the gift of the holy Ghost, which bringeth forth a new life and new motions in us, so that we may do the Law effectually. Now that which is not done is pardoned for Christ his sake; and moreover, what∣soever sin is left in us, is not imputed.

"And so Moses agreeth with Paul, and meaneth the self-same thing that Paul doth: for saith Moses, They do not the Law, (why?) because they would justifie themselves by their works; and therefore he concludeth with Paul, that they are under the curse.

"Moses requireth true doers of the Law which are of faith, even as Paul condemneth those which are not true doers of the Law, that is to say, which are not of faith: herein is no repugnancy that Paul speaketh ne∣gatively, and Moses affirmatively, so that you define rightly what is meant by this word To do.

So then both sentences are true.

"1. That all are accursed that abide not in all things that are written in the Book of the Law.

"2. That all are accursed which are of the works of the Law.

6. Saith he in fol. 128.

"Doing is one thing in nature, (for in nature the tree must be first, and then the fruit,) Another thing in Philosophy, which requireth a good intent, and a sound judgement of Reason (to do or work well) going before. But Divines say, that moral Philoso∣phy taketh not God for the object and final cause. For Aristotle calleth that right reason and a good intent, when we seek the publick commo∣dity of the Common-wealth, and the quietnesse and honesty thereof. A Philosopher and a Lawyer ascendeth no higher.

"But (saith he) in Divinity we must ascend higher with this doing, than by Philosophy in natural things: so that in Divinity Doing must have a new signification; it must be joyned with a right judgement of reason and a good will; not morally but divinely, which is, that I know and believe, by the word of the Gospel, that God hath sent his Sonne into the world, to redeem us from sin and death. Here Doing is a new thing, un∣known to Reason, to Philosophy, to Law, Workers, and unto all men, for it is a wisedom hid in a mystery. Therefore in Divinity, the work doth necessarily require faith going before: wherefore Doing in Divini∣ty, must alwayes be understood of faithfull doing: so that this faithfull doing, is altogether as it were a new Kingdom, separated from the natu∣ral and moral doing.

"Therefore when we that are Divines, do speak of doing, we must needs speak of faithfull doing; for in Divinity we have no other judge∣ment of right reason, no good will or intent besides saith.

7. Saith he in fol. 129.

"The Lord had respect to Abel and his offering, the Text saith plainly, that the Lord had respect first to the person of Abel, which pleased the Lord, because of his faith, and afterwards to his offering. Therefore in Divinity we speak of faithfull works, sacrifi∣ces, oblations and gifts; that is to say, which are offered up and done in faith: as the Epistle to the Hebrews declareth, saying, Through faith Abel offered a better sacrifice, Heb. 11 4. Through faith Enoch was taken away, Heb. 11. 5. Through faith Abraham obeyed God, Heb. 11. 8, &c.

From hence it doth manifestly appear, that in Divinity and divine mat∣ters, the work is nothing worth without faith: But thou must needs have faith before thou begin to work, for without faith it is impossible to please God, and he that will come to God must beleeve, Heb. 11. 6.

8. (Saith he)

"When the Scripture speaketh of rewards and works, it speaketh of the compound and incarnate faith: we will rehearse some examples of this faith.

• 1. Faith worketh by love, Gal. 5. 6.
• 2. Doe this and thou shalt live, Luk. 10. 28.
• 3. If thou wilt enter into life keep the Commandements, Matth. 19. 17.
• 4. He that doth these things shall live in them, * 1.5 Lev. 18. 5. Rom. 10. 5.
• 5. Decline from evil and doe good, Psal. 37. 27.
• ...

• 6. The doers of the Law shall be justified, Rom. 2. 13. This I have taken from his former fol.

"In these and such like places (saith he) where mention is made of do∣ing; the Scripture doth alwayes speak of faithfull doing: as when it saith, Doe this and thou shalt live in Luk. 10. 28. it meaneth, see thou be faithfull, and that thou have a right judgment of reason, and a good will, that is to say, faith in Christ, and when thou hast this faith work on a Gods blessing.

Thus far out of Luther in Gal. 3. 10.

1. From hence I inferre, that in case Luther had held as M^r Norton doth, that Christ had been our surety to doe the command of the moral Law of nature in a way of works for the justification of beleeving sinners, and that Luther had proved that tenent as M^r Norton doth by Lev. 18. 4, 5. and by Gal. 3. 10. and by Deut. 27. 26. then he could not have made such an exposition of the wore doe, as he hath done in all the said places, by expounding them of doing all the Law of Moses by saith in Christ.

2. From hence I inferre, that M^r Nortons first foundation-proposition in p. 2. was not received for an orthodox tenent by Luther.

3. If M^r Norton were as sound in the faith as he ought to be, then 1. he would not disapprove of this exposition of Luther, where he is most sound: Neither would he in the 2. place approve of his judgement where he is most unsound. For Luther doth call Christ the greatest sinner in the world, the greatest thief, blasphemer, &c. in Gal. fol. 137. This speech * 1.6 of Luthers, I did except against in my Dialogue, p. 92, 93. But M^r Norton doth answer my Dialogue with high approbation of Luthers words; And yet he understands not Luther, for Luther doth not hold Christ to be the greatest sinner in the world, upon M^r Nortons grounds of suretiship, but upon other differing grounds: for Luther held Christ the greatest sinner in the world, from the point of union, as if Christ sustained the person of all believers, as in Gal. fol. 83, 139, 141, 142. and in Gal. 2. 20, &c.

4. It was also upon this false foundation, that Austin the Arch-bishop of Nazaret did go, in making Christ the greatest sinner, namely, from the said point of personal union.

But M^r Norton doth make Christ the greatest sinner in the world, upon another false foundation, namely, in making Christ to be the legal surety of the Elect, in the Covenant of nature made with Adam, to suffer the curse of that Covenant, (which I have shewed, is no other but a double spiritu∣al death.) This tenent is much worse than a fantastical fiction, for it is blas∣phemy at least, in the highest degree, if it be not rank heresie. But I will suspend my judgement for the present, though I could cite good Authors for the affirmative.

M^r Gataker in his Answer to M^r Walkers Vindication, faith in pag. 41.

"That Luther in his Commentary on the Galatians, makes Christ the greatest sinner in the world: and (saith he) we read of one Austin of Rome, Arch-bishop of Nazaret, who maintained some assertions not un∣like to that of Luther: to wit, that Christ sinneth daily, and ever so did. The speeches of them both, saith M^r Gataker are over-harsh; and saith he, the Arch-bishop was taxed for this in the Council of Basil, Sess. 22.

1. From hence the Reader may see, that M^r Gataker doth condemn Luthers speches, and so by consequence he doth condemn M^r Norton for justifying the said speech of Luther.

2. Hence the Reader may see, that M^r Nortons kind of imputing sinne to Christ, was first hatched by a popish Bishop, and 2. that his assertion, That Christ did suffer the Essentiall Torments of Hell, was first broached by Causanus a Romish Cardinal before Calvins dayes, as it is observed by D^r Jackson in his Book on the Creed, p. 135. and he calls it heresie.

4. Bishop Davenant doth call it a thing Repugnant to the Salvation of * 1.7 men and blasphemous, once to imagine that Christ should be made wicked (i.e.) a sinner) by the imputation of our sins to him. But saith he in p. 333.

"Christ was willing so far to take our sins upon him, nor thereby to be made a sinner, but a sacrifice for sinne.

Notes

• * 1.1

  Luther doth interpret these words, To Do Them, in Gal. 3. 10. of such a doing as is by faith in Christ, or else to be un∣der the curse of the Law. And see more of Lu∣thers judgment in ch. 4. at N. 6.
• * 1.2

  Luther held that saith in Christ was taught in the 1, 2, and 3. Com∣mandments, and also in the whole Law of Moses.
• * 1.3

  The Moral righteousnesse of Adams nature performed by Christ, cannot be the matter of a sinners justifi∣cation. Rom. 2. 13. rightly expoun∣ded.
• * 1.4

  M^r Wotton saith, As for the imputation of righteousnesse, often mentioned by Luther in Galatians. It is meerly re∣mission of sinnes, and Gods ac∣cepting us thereby, as if we were righteous, De Reconsi. pec. par. 1. lib. 2. cap. 5. And saith he a lit∣tle after, Other imputation than this, there is none to be found in that Commentary of Luther. 2. I find also that Luther doth call Imputation Acceptation, in fol. 65, 66. 3. He makes Christ to be our right••••usnesse, in the meritorious cause onely: namely, by his passive obedience in his death onely, in 〈◊〉〈◊〉 43, 257, 258, 263. and not by the holinesse of his life, as M^r Norton doth. 4. He mak•••• the garment of righteousnesse to be forgivenesse of sinne for Christs sake. fol. 112. 257.
• * 1.5

  Lev. 18. 5. is by Luther ex∣pounded of the inward doing of the Law by faith in Christ; and his Exposi∣tion is much ap∣proved by M. Wilson in his Theologicall Rules, for the right under∣standing of the Scriptures.
• * 1.6

  M. Norton doth approve Luther for making Christ the greatest sin∣ner in the world, but M. Gataker doth condemn him for it.
• * 1.7

  De Justi. habi∣ti. c. 24. p. 33.