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.

CHAP. V. Proving,

86.	FIrst, that the law at Mount Sinai was given for no other Covenant, but of Grace and Reconciliation only: namely, in the spiritual sence of it.	p. 106
87.	Secondly, Though it was given for a Law of works to the National Church yet it was so done in a typical Relation to the Covenant of Grace onely	p. 106, &c.
88.	Thirdly, The ten Commandements is called The law of works, as it compre∣hends the typical lawes, but not in any Relation at all to the covenant of Na∣ture that was made with Adam.	p. 106, &c.
89.	The term moral Law, is often ill applyed by Mr. Norton, to the Ten-Com∣mandements: 1. in Relation to the moral law of Nature, and 2. to the co∣venant of Nature: seeing the Ten-Commandements relate only to the Cove∣nant of Grace.	p. 106, 113, &c.

90.	Adam in his innocency could not believe in Christ, because justifying Faith was inconsistent with that estate.	p. 108
91.	The cause of the Fall of one part of the Angels, was, for their Refusing to attend on such Earthly Creatures as Adam and Eve were: and the cause of confirming the other part, was their obedience in attending on Adam and Eve.	p. 110
92.	The Elect Angels did accoiding to Gods positive Law and Covenant, at∣tend upon Adam and Eve in Paradise: but they did not attend on them from any natural Instinct, for there was no natural likenesse between them, but in obedience to Gods positive Command only.	p. 110
93.	First, The moral law of Nature: 2. The transient law of the covenant of Nature; and 3. The Law of the Covenant of Grace, must be distinguished into three distinct sorts of Lawes, and not confounded together under the same word Law at Mount Sinai, as Mr. Norton doth.	p. 113
94.	A true Description of Grods positive Lawes: Gods positive Lawes are not such lawes as are inbred, imprinted, or infused into the heart of man: as the mo∣ral law of Nature was into Adams heart: neither are they infused into the heart of man by the law of Grace; but they are such lawes as are imposed only by the external Command of the supream Law-giver: so they have the name Positive, from the external imposition or constitution of the Law-giver, and not from the in∣ternal law of Nature.	p. 116
95.	God made many positive Lawes and Covenants for the tryal of obedience, by some particular bodily acts only.	p. 116
96.	God made many positive Covenants, for the bodily good of some particular persons, upon condition of their performing the bodily act, either of seeing, hearing, eating, &c.	p. 118
97.	It is a great Errour, to make the Low at Mount Sinai, to comprehend three di∣stinct and different kind of lawes, in a proper sence.	p. 124
98.	Mr. Rutherford, denyes the Decalogue to belong to the Law of works given to Adam.	p. 125
99.	The Law at Mount Sinai, was given for no other Covenant, but of Grace for Fallen mans salvation in Heaven: and therefore it cannot comprehend the law of the covenant of Nature that was made with innocent Adam.	p. 125
100.	The Covenant made at Horeb, was the same in substance that God made with Abraham. And of this see more in Chap. 6. sect. 5. N. 8.	p. 126
101.	All the Promises and Threatnings, from Gen. 3. 15. to the end of the Bible, do descend from the Covenant of Grace, and not from the covenant of Na∣ture made with Adam.	p. 128
102	The typical lawes are a part of the covenant of Grace that was made at Mount Sinai.	p. 132
103.	The word Law, in abundance of Scripture, doth Relate to that internal sence of the word Law, as it was given for a covenant of Grace at Mount Sinai, p. 132. add this note with your Pen to line 8.
104.	The covenant made with Adam, was not given to him as a law of works in the plural.	p. 133
105.	There is no other law of works (in the plural) in all the Bible, but the

levitical works, which God ordained at Mount Sinai for the typical pattern of the Covenant of Grace. p. 135.	106.
106.	None that were defiled with ceremonial sins, might presume to come into Gods holy Temple, under the penalty of cutting off, until they were made holy again, by being justified from those sins by the works of the levitical Law,	p. 136
107.	God promised to Forgive the guilt of ceremonial sins to all the National Church, in case they did but observe the outward works of the levitical Law: ex opere operato.	p. 136
108.	The Jewes were called a holy Nation, in Relation to their typical Church-holinesse, aswel as in Relation to the true typified holinesse, which such only had that were Believers among them.	p. 136
109.	It was in Relation to the law of workes that Jesus Christ ordained many lawfull things at Mount Sinai, to be ceremonially sinful to the defiling of their body (though not to the defiling of their Consciences) that so they might be justified therefrom by the typical works of the Law.	p. 137
110.	As God did command the National Church to do the outward works of the levitical Law, as the only condition to be performed on their part, for the ju∣stification of their bodies from their ceremonial sins: so he hath in like sort commanded such as sin morally to believe in Christ, as the only condition to be performed on their part for their souls justification from their moral sins.	p. 137, 140
111.	A Description of those works of the Law which were ordained for their bodily justification from their ceremonial sins.	p. 139
112.	The command to wash Garments, did alwayes include a command to wash the body for the effecting of their bodily justification from certain ceremonial sins.	p. 139
113.	The Condition that was required to be performed by the Jewes for the justification of their bodies from their ceremonial sins, was by their bodily doing of the typical works of the Law: which way of their justification was also or∣dained to be for an exemplary pattern of their Souls justification from their moral sins: on condition they did believe in Christ the meritorious cause of Gods Atonement, and forgivenesse for their Formal justification.	p. 140, 137.
114.	Christ is the Spirit of the Letter, and also of the Types of Moses Law, to all such as have Faith in him, as I have also shewed in my Exposition of Rom. 8. 2.	p. 142
115.	The Ancient Rabbins did look into the spiritual sence of the letter of the law, and also into the spiritual sence of the Types, which included the Doctrine of Regeneration, and also of justification from moral sins.	p. 142
116,	It is a great Errour, to make the moral law of Nature to be the matter of a sin∣ners justification.	p, 145
117.	The Covenant at Mount Sinai is called Two Covenants, because the Cove∣nant of Grace was typified by the covenant of Works: but in case the Cove∣nant made with Adam had been still in being for a sinners justification, then the Apostle should have called them (not Two, but) Three Covenants: or else

he did much forget himself in his Account.	p. 146
118.	The Law was ordained to be a teaching Schoolmaster unto Christ for justi∣fication by Faith in him.	p. 146
119.	Mr. Woodbridge, denyes that a sinners justification doth proceed from the mat∣ter of Adams obedience to the covenant of Nature: and 2. he denyes that Cove∣nant to be now in force point blank against Mr. Norton.	p. 148
120.	God can make the Formal cause of a sinners justification without any matter that is properly so called, though man cannot by his natural Reason Form any thing without matter.	p. 154
121.	Arguments taken a Simili, in transferring unto God the same order of cau∣ses, that mans natural Reason is led by, in his order of working: is of dan∣gerous consequence to the hatching of many great Errours in Divinity.	p. 154
122.	The two Tables do in some sence belong to the typical Law of works.	p. 159
123.	Luther denyes the moral obedience of Christ to be the matter of a sinners ju∣st••fication, he makes the passive obedience of Christ to be the only procuring cause of a sinners justification.	p. 161
124.	Luther saith, That the Garment of Righteousnesse according to the Gospel, is not to be apparaled with the law, or with works: but with Remission of sins, whicht for Christ his sake is given to believing sinners for their perfect Righteousnesse.	p. 163
125.	He that is acquitted from all sin by Gods Forgivenesse, is thereby made perfectly Righteous to Eternal Life.	p. 168
126.	Adam in his innocent Estate needed a confirmation, but no Justification properly so called.	p. 172
127.	Dr. Willet denyes the obedience of Christ in his sufferings, in his Death, in his Conception, in his incarnation and in his Miracles, to be any part of moral obedienc•• and affirms it to be but positive obedience only.	p. 175,