in due time Christ died for the ungodly 6. For when we were worthless helpless lost and miserable in the fittest season Christ died even for the ungodly guilty Sinners to recover them to God and save them 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. For among Men few or scarce any one would die for an Innocent Man though perhaps some few of rare Charity and self-denial would venture on death for a Man of eminent worth and goodness 8. But God commendeth his love toward us in that while we were yet sinners Christ died for us 8. But the love of God to us was so transcendently declared and magnified that while we were yet Sinners against his Law and him Christ died to reconcile and save us 2. Much more then being now justified by his blood we shall be saved from wrath through him 9. And if he loved us so far as to give his Son to die for us when we were meer guilty Sinners we may be sure that now he hath made and accepted us as Righteous pardoning all our Sin for the Sacrifice of the Blood of Christ he will certainly save us from Damnation 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if God reconciled us to himself by his Sons death when we were his Enemies doubtless he will save them that are now reconciled and pardoned Believers by the Intercession of him that liveth in Glory and is now our Head the Lord of Life by giving us his Spirit and justifying us at last and receiving us to himself in Glory He that loved his Enemies will not damn his beloved Children 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have received the atonement 11. And now moreover through this reconciliation by Christ which we have received upon our believing God is so far from being our terrifying avenging Judge that he is become our greatest glorying and joy he being our God and we his People and he being our Father and alsufficient Portion and Felicity 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. In all this we have notice of this great Mystery that as Adam was the Root or first cause of Mans Sin and Death and by that one Man sin entred into the World and death by Sin and so all being Sinners death passed upon all even Temporal death actually and Eternal death by the Sentence of the Violated Law as being our due 13. For until the law sin was in the world but sin is not imputed where there is no law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 13 14. For it is certain that Sin was in the World before Moses's Law even from Adam's fall And whereas that is no Sin nor imputed to Guilt and Punishment which is against no Law yet death reigning from Adam's fall till Moses and therefore all were under some Law Sin being so far imputed to them though they sinned not themselves as Adam did against an express particular command and penal threatning by supernatural Revelation from Heaven nor all that died e. g. Infants did actually and personally transgress Therefore it was from him as his vitiated guilty Seed that they derived Original Sin and by this vitious nature they at age sinned actually against that Law which they were under and by both were the Children of death so that we may compare Adam as the root of Sin and Death to all with Christ who is to all true Christians the root of Holiness and Life 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But the disparity must be noted For if the sin of one Man had such malignant power and pernicious efficacy as to procure the guilt and death of many we may be sure that the Grace and Mercy of God and the gift of that saving Grace which is from the Merits Intercession and Spirit of Christ shall be more effectual to the Life of many 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. And there is this further differences that Adam one Man by one sin brought the Sentence of Death on all the World which had not passed else upon us But it is many Sins of many Men which Christ doth deliver us from in the free gift of our Justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. For if one offence of one Man made all Men Subjects to Death by that one much more powerfully and effectually they which receive from one Redeemer abundance of Grace and the gift of Righteousness in the healing and pardoning of all their Sins shall certainly Reign in the purchased and promised life of Glory by that one Saviour Jesus Christ 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life 18. Therefore as by the offence of one the Sentance of Death was passed upon all his posterity so also by the Righteousness of one as the meritorious and procuring cause the free gift came on all Men for Justification and Life That is A free Gift is made and offered promiscuously to all on condition of believing suitable acceptance and actually justifieth all to Life who so believingly accept it and unthankfully reject it not 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. For as by one Adam's disobedience all Men as receiving their Nature from him are made guilty and corrupt and punishable as Sinners so by the procuring meritorious Obedience of one in performing all that was required of him as our Redeemer in perfect holiness of Soul and Life fulfilling the Law of Innocency and of Moses and the peculiar Law of Mediation being obedient to the Death on the Cross shall the many that by Faith receive him be constituted Righteous and so accounted and judged of God even reconciled pardoned adopted and made the Heirs of Life 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound
20. And Moses's Law which came in afterward was made to increase Mens obligation against Sin and more expresly and terribly forbid it that if the Jews would sin their Guilt and Punishment should be the greater as alas they did even to abundance But when guilt was increased and Sin by Mens abuse of the Law Grace did superabound being victorious against Sin and Guilt and the curse in all true Believers and extending to many more than Moses's Law did even to all the called Nations of the World 21. That as sin hath reigned unto death even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam even so shall Grace have its more victorious Dominion and Reign by the Meritorious Righteousness of Christ in making all his Members or Spiritual Off-spring Righteous by his Pardoning Adopting Sanctifying Mercy and bringing them to Eternal Life by the Power and Efficacy of Jesus their Redeemer CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. Perhaps some may gather from all this that we preach a Doctrine of Licentiousness and seeing Grace abounded where Sin abounded we infer that Men may continue in Sin that Grace may abound 2. God forbid How shall we that are dead to sin live any longer therein 2. Far be it from us so to think For though Christ came to save Sinners it was not to savour Sin but to destroy it and save Men from it And therefore as he died for Sin he causeth us to die to Sin and how then shall we live in it that are dead to it 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that when Men are Baptized they are by Vow Covenant and Profession listed into the belief of a Crucified Saviour who died for Sin to save us from it and do profess that Repentance by which we renounce it as dead to it for the time to come 4. Therefore we are buried with him by baptism into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Therefore in our Baptism we are dipped unde the Water as signifying our Covenant-profession that as he was buried for Sin we are dead and buried to Sin that as the glorious power of God raised him from the dead so we should rise up to live to him in newness and holiness of Life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead so we have Covenanted and Professed and must practise our Conformity to his Resurrection or else it is not true Baptism and Christianity and Conformity to Christ 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing that as his Body was Crucified for Sin so we have herein Covenanted and Professed to be as to our old Dispositions and sinful Conversations as it were crucified with him that the Body of Sin that is our fleshly corrupt disposition and conversation might be destroyed that henceforth we should not serve Sin but be as dead to it 7. For he that is dead is freed from sin 7. For as a Dead Man is absolved from all servile Obligations to his Master so he that is by the Death of Sin conformed to the death of Christ is freed from the dominion of Sin 8. Now if we be dead with Christ we believe that we shall also live with him 8. And if we be indeed what we are by Baptismal Profession conformed thus to Christs Death we have cause to believe that we must and shall be conformed to his Resurrection and Life 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 9 10 11. For as we know that Christ being raised from the Dead dieth no more His Death for Sin was but once but he being risen liveth to God for ever so must you reckon that you are by Conversion from Sin to God once dead to Sin by Covenant Consent and Profession that you may ever after-live to God by the Mediation Spirit and Grace of Christ 12. Let not sin reign therefore in your mortal body that you should obey it in the lusts thereof Therefore unless you will renounce your Baptism and Christianity you must not let Sin reign in those bodies which as they die for sin so are professedly dead to sin Its lusts may tempt and trouble you but must not be obeyed 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness to God 13. Nor must you yield the Members of your Bodies as instruments of unrighteousness unto sin tho you should pretend that you keep your Hearts clean to God but give up your selves to the Government and Will of God as those that are risen and alive from your dead state of sin that you may live to him and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God 14. For sin shall not have dominion over you for you are not under the law but under grace 14. For sin must not and shall not have dominion over you to rule you or condemn you for you are not under the Law which meerly forbade it and condemned the sinner but under Grace which mortifieth and forgiveth it 15. What then shall we sin because we are not under the law but under grace God forbid 15. What then shall we turn this Argument of our deliverance from sin to encourage us in sin and be the bolder to sin because we are not under the Law that condemneth sinners but under Grace that pardoneth them Far be it from us 16. Know ye not that to whom ye yield your selves servants to obey his servants you are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that as your engagement to be Servants of Christ bindeth you to obey him so your obedience will shew whose Servants you are indeed whether you obey sin which is the way of death or obey Christ unto Righteousness and life 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that
he hath raised Christ which would be a most heinous crime 16. For if the dead rise not then is not Christ raised 17 And if Christ be not raised your faith is vain ye are yet in your sins 16 17. If the dead rise not and Christ rose not what hope have you of Salvation from sin and death 18. Then they also which are fallen asleep in Christ are perished 18. Then dead Christians are perished that is If their Souls live not when the Body is dissolved their Souls perish and if the body rise not that perisheth for ever and the Martyrs would be great losers and martyrdom folly 19. If in this life onely we have hope in Christ we are of all men most miserable 19. And if there be no resurrection or life after this but our hope of benefit by Christ were only in the things and time of this present life none were so miserable as Christians who must forsake all even life it sâ—lf for Christ Note That the thing denied by the Hereticks was not only the resurrection of the body but also all life after this for Soul or Body And so the Apostle joyneth the confutation of both under the name of Resurrection 20. But now is Christ risen from the dead and become the first-fruits of them that slept 20. But we have full proof even from sense that Christ is risen and therefore as the first-fruits consecrate the whole so Christs Resurrection being to purchase ours doth prove to our comfort that the dead shall rise 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all die even so in Christ shall all be made alive 21 22. For as by Man came death Corporal as well as Spiritual and Eternal by Man also came our deliverance by a Resurrection For as by Adam's sin the sentence of death came on all his posterity as â—â—ch so all that are in Christ shall by him be delivered to everlasting happy life Note That the Resurrection of all Men good and bad is an effect of Christs death and resurrection antecedently to differencing Grace as appeareth John 5.24 25 c. But that it proveth a Resurrection to condemnation is consequently caused by Mens sin and the Apostle here speaketh of the Elects Resurrection to felicity 23. But every man in his own order Christ the first-fruits afterward they that are Christs at his coming 23. But Christ the cause of our Resurrection must rise before us and all Christians at his coming 24. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power 24. Then cometh the end of his acquired Mediatorial Kingdom when he shall have reduced us perfectly to God his Father and we shall need his reducing healing Government no more and so God shall govern us in the state of perfect innocency and Christ shall have put down all Rebelling Powers Authority and Rule Note This is a sad intimation that so much of Rule Authority and Power as is here called All will be against Christ 25. For he must reign till he hath put all enemies under his feet 25. For these Powers now mentioned being Enemies to Christ he must reign till they are all subdued 26. The last enemy that shall be destroyed is death 26. By Enemies I mean all that resist his saving works And of these death is the last 27. For he hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him 27. Only God is evidentâ—y excepted who is he that thus puts all things under him 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all 28. When Christ hath subdued all that opposeth his saving mediatorial work Christ as a Creature shall be for ever himself subject to the Deity and shall give up his recovering work tho still it will be our Glory to see his Glory So that the pure blessed Deity will be the felicity of Saints and be all in all 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 29. And if the dead rise not to what purpose do we in Baptism profess our belief of the Resurrection and resign our Bodies a living Sacrifice to die when Christ requireth it and this in hope of a resurrection signified by our rising from under the Water 30 31. And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily 30 31. What folly were it in us Christians to choose a Religion and course of life for which we are in continual danger from the malignant World I protest by the joy which I have in your Christianity that I live continually a dying life that is in daily sufferings and danger of death and preparation for it 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink for to morrow we die 32. If as Men Combat one with another I was put at Ephesus to strive with Beasts or Beasts in the shape of Men what get I by such hazzards and sufferings if there be no life to come Then it will follow that those sensual fools are the Wise Men who say Let us eat and drink and take pleasure to the Flesh while we may for we shall shortly die 33. Be not deceived Evil communications corrupt good manners 33. Let not such evil Principles and Proverbs and talk deceive you Ill words deceive many and draw to ill Deeds and Conversations 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 34. Such lewd opinions shew that mens Reasons and Consciences are in a sleep and stupidity awake them and they will lead you from sin to righteousness By this it appeareth that some among you that call themselves Christians have not yet the true knowledge of God and his Will which I say to humble you by shame 35. But some man will say How are the dead raised up and with what body do they come 35. But some of you may the hardlier believe the Resurrection because they cannot tell how the dead are raised and with what body they shall rise 36. Thou fool that which thou sowest is not quickened except it die 36. This is the Objection of a Fool For in sowing though a Seed truly dead be unfruitful yet the Seed is buried and by a sort of Rotting or Corruption seemeth as dead before it spring up unto Fruit. 37. And that which thou sowest thou sowest not that body
day and not to me onely but unto all them also that love his appearing 6 7 8. Note That 1. Our Ministry and Life is like a Battle Combat or Race for Life or Death 2. Onely they that overcome shall be Crowned 3. Faithful Men may take great Comfort when when â—eath is at hand in the Conscience and review of a well spent victorious Life and Ministry 4. Their Reward will be a Crown of Righteousness given by God as a Righteous Judge on Gospel worthiness tho not on legal merit but supposing free Grace in Christ 5. To love Christs appearing is the effect of a Saving Faith 9 10 11. Do thy diligence to come shortly unto me For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministry 12. And Tychicus have I sent to Ephesus 19 10 11 12. Note That 1. It is not Christ that Demas is said to forsake but Paul and not to turn Worldling but to go about his Worldly Business unseasonably 2. Timothy was not then at Ephesus 13. The cloke that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments 13. Note The word translated the Cloke is very probably by others translated the Roll viz. of Parchment 14 15. Alexander the copper-smith did me much evil the Lord reward him according to his works Of whom be thou aware also for he hath greatly withstood our words 14 15. Alexander an Excommunicate Man hath much wrong'd me God will reward him according to his works Note Excommunication enrageth impenitent bad Men. 16. At my first answer no man stood with me but all men forsook me I pray God that may not be laid to their charge 16. Note 1. This was not a forsaking Paul's Cause but his Person in danger which is too usual a case Herein he followed Christ whose Disciples all forsook him and fled 2. It 's like Peter was not then at Rome among the forsakers of Paul 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the lion 17. But God forsook me not when all Men forsook me but was with me and strengthened me in Vindicating my Person and Cause that while I was admitted to answer for my self the Hearers might know and fame might tell abroad what Doctrine it is that I suffer for Preaching and so all the City of Rome and others by their report might hear and have notice of it And so I was delivered from the present danger of Death by the Roman Persecutors as from the Jaws of a Lion Note 1. Some think that the words that the Preaching might be fully known refer to Paul's longer time to Preach I exclude not this but prefer the other sence 2. It was not Treason nor sin for Paul to call his Deliverance from the unjust Judgment of the Civil Power his being delivered out of the mouth of the Lion 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 18. And I doubt not but God will still keep me from all the ill Designs and Attempts of Men against me at least so far that they shall not draw me to do evil and will keep me in a state of right and preparation to his Heavenly Kingdom In the hopeful Sence whereof I rejoicingly desire that he be Glorified for ever Amen 19 20. Salute Prisca and Aquila and the houshold of Onesiphorus Erastus abode at Corinth but Trophimus have I left at Miletum sick 19 20. Note That Trophimus was sick though Paul had the Gift of Healing because it was not to be common nor at the Will of Man 21. Do thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 21. Make hast to come c. 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen 22. The Lord Jesus Christ who is our Mediator and Head and hath purchased chosen and called thee performed for thee his saving Office in keeping thy Soul in Holiness and Peace His Grace which is the greatest Treasure on Earth be with you to keep you and prepare you for Glory Amen Note The Suscriptions to the Epistles are no part of the Holy Scripture ANNOTATIONS FAithful Ministers whose Work is to Preach the Gospel of Salvation should have so much of the Form Belief and Power of it in themselves as to pass triumphantly out of the World in suffering for it and not to think that God useth them hardly And to be satisfied in God's acceptance though their Brethren and Converts should forsake them as the Bishops and Churches of Asia did Paul The Epistle of Paul the Apostle to TITUS CHAP. I. 1 2. PAul a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godliness In hope of eternal life which God that cannot lie promised before the world began 1 2. Paul c. for the propagating of the Faith of God's Elect and the acknowledgment of that sound Doctrine which is suited to the promoting of godliness in opposition to prophaneness and heresie in hope of eternal life which is the end of all our faith and godliness and all our preaching and suffering which God that cannot lie promised before many Ages past 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour 3. But what he so long ago purposed and darkly promised he haâ—h in the fittest appointed season manifested by his Gospel through preaching which is committed to me by the Commission and Commandment of God our Saviour Note That it is doubtful whether by God's Promise be meant only his secret purpose or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant many Ages ago One of the two it must be for we cannot feign an actual Promise before the world began distinct from his purpose 2. It is not unlikely that he meaneth the Promise first made to Fallen Man of the Womans Seed and after oft renewed and this obscure word was made plain by the preaching of the Gospel upon Christs Incarnation Life and Resurrection c. 4. To Titus mine own son after the common faith grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Note The Church hath but one Faith or Creed common in the Essentials to every Christian 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain elders in every city as I had appointed thee 5 Note
Sufferings for the recompence of reward is great 36. For ye have need of patience that after ye have done the will of God ye might receive the promise 36. For it is not enough to begin well It 's like God will yet try you with sharper Persecutions so that you have need not only of Conversion but of Patience to hold out and overcome Temptations that having done the Will of God in all your Tryals and fully manifested your Sincerity by your Constancy you might receive the promised Reward 37. For yet a little while and he that shall come will come and will not tarry 37. For though to unbelief and impatience it seem long it is but a very little time till Christ will come to end your fears and sufferings and fulfil your hopes And he will not delay or tarry at all beyond the due approaching time 38. Now the just shall live by faith but if any man draw back my soul shall have no pleasure in him 38. It is by the firm belief of the Promise of Glory purchased by Christ that the Just do overcome Temptations hold on in duty and comfortable hope and are finally saved But if any man forsake this Faith and its profession either through fraud flattery or fear of men God will forsake him and have no pleasure in him Note Dr. Hammond applyeth it to forsaking Publick Worship as the Gnosticks did which indeed backsliders use to do when such assembling is persecuted And his note should warn them to take heed of such forsaking Publick Worship who live where men are tolerated to be Atheists and not to worship God at all but not to be Christians and to assemble for God's Worship unless they will be stigmatized with the profession or practice of some imposed wickedness though this Atheism and Persecution pretend Christian Order 39. But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul 39. But I hope you will approve your selves faithful Christians and not of the loose unstedfast sort who by Sophistry or Persecution are drawn to revolt and turn back to their own destruction but of them who believe with sincerity firmness and constancy to the saving of their Souls CHAP. XI 1. NOW faith is the substance of things hoped for the evidence of things not seen 1. And seeing it is by Faith that you must obtain all this Victory and Perseverance and Salvation it greatly concerneth you to understand rightly what that Faith is by which the just must live and how it differeth from that living by sight and sense on worldly things which is the case and life of the Children of perdition This Faith is the subsistence or firm and confident expectation from God of the things which we believing hope for and which maketh them by the security of his faithful Promise to be effectual Motives to us as if they were even present And it is the convincing evidence or demonstration in the mind of the unseen things which God revealeth by which they prevail with us against all the visible vanities of this World This realizing things future and unseen as certain by God's Promise and over-coming Temptations from things seen and present is our Saving Faith 2. For by it the elders obtained a good report 2. It was by this effectual Belief and Trust in God's Promise for things unseen preferred before things seen and present that the Ancients are said to be approved of God 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear 3. How can we know but by believing God's Revelation that Heaven and Earth were compacted and formed by the Word of God so that all this great and well ordered frame which is seen was made not of things which appear Note This latter part is diversly expounded 1. Some as Calvin expound it thus The things that are seen were made to be as a Glass or Image of the things that are unseen That they are so is true but few receive this as the sense of these words 2. Others expound it as equal to the seen Worlds were made not of things seen therefore of nothing or no praeexistent matter This most Protestants receive 3. Others take framing or compacting to presuppose existent matter to be compact and say that was the Chaos in which the form was unseen 4. Others following the Vulgar Latine Erasmus c. translate it the things which are seen were made of things unseen And on this Text and Supposition some build a frame of Philosophy viz. that all things are made or flow from God so as that the nearest effects are the most pure and noble and the remotest most gross and made by transmutation and condensation and so that Earth is but incrassate humor and humor or water incrassate air and air incrassate fire and fire incrassate vegetative spirit and that incrassate intellectual spirit And so that all visible bodies are made of invisible spirit debased which again may be refined to invisibility But these are the frothy dreaming presumptions of unhumbled wits and wise men will rest in the measure of God's Revelations 4. By faith Abel offered unto God a more excellent sacrifice then Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh 4. By this Faith it was that Abel offered to God a more excellent and therefore more acceptable Sacrifice than Cain By which he obtained God's Judgment and Record that he was righteous and so far was justified by it in God's account God by some notable sign shewing that when he rejected Cain's Offering he accepted Abel's And by this Sacrifice and God's attestation thô his malignant Brother murdered him his acceptance recorded by God in Scripture yet speaketh his honour and our imitation Note 1. That Abel's Faith producing his Offering was not any other but that for which God judged him righteous 2. That the brief History maketh it not fully clear wherein the difference of their Offerings lay save that 1. Abel's being of the firstlings of living creatures was in its nature more excellent than Cain's of vegetable◠2. And the nobler effect shewed a nobler cause or Faith But seeing 1. That it 's most probable that the duty of Sacrificing came from no Original but Adam's Tradition of God's Command 2. And that the use of it under Moses's Law expoundeth it after we may conceive 1. That it was to signifie that Man was to believe that Death was deserved by Man's sin 2. That by Death the Mediator was to redeem him 3. And that as the Beast was offered to God they offered their own lives to him in hope of the Immortality of the Soul and a better life which death was the way to And in this Faith Abel excelled Cain 5. By faith Enoch was translated that he should not
Israelites were a holy Nation and a peculiar People separated to God out of all World 2. God's Gvoernment first setled over them was eminently a Theocracy the Supremacy being exercised by extraordinary Revelation by Angelical or Signal Notices and by Prophecy 3. Their Law was eminently Divine the Law of God their Princes being but Executioners and not having Power of Legislation to add abrogate or diminish 4. This Law was wholly Political that is The Rule of the Subjects Obedience and the Rewards and Punishments to be exercised by God as Supreme and by Magistrates as his Officers in the Government of that People as a Holy Commonwealth Even the Decalogue and Ceremonies were such Laws of Politie 5. But this Law supposed the Law of Nature and the antecedent Law of Mercy made to saln Mankind in Adam and Noah and the special Promise made to Abraham and all the Nations of the Earth in his Seed And the Jews ought not to have separated any part of their Law from these which were as its very Life and Soul and principally respected things spiritual and heavenly and everlasting 6. The Law presupposing these and being given to men that had Immortal Souls and bound to know so much doth not much mention such matters of the Life to come as being presupposed and Moses adding specially the distinguishing Laws of Jewish Government 7. The breach even of a Political Law where God was the Legislator deserved future everlasting Punishment though as Men were the official Executioners it was but corporal Punishment that it inflicted 8. The Sacrifices were Obsignations of that Law of Grace which was elder than Moses and so they should have been understood 9. The sincere keeping of that Law while it was in force was the Material part of the Jews Obedience as they were under the Law of Grace 10. Even the Decalogue it self as Mosaical and Political delivered in Stone to the Jews onely is done away with all the rest by Christ their peculiar Commonwealth being ended But as it is 1. the Law of Nature 2. and the Law of Christ it still continueth There are three Controversies that I will here briefly speak to rather than by inserted Annotations afterwards I. Whom Paul describeth in the first and second Chapters II. What Law it is that he speaketh of III. How he meaneth that Faith is imputed to Righteousness and Justification 1. A late Writer hath laboured hard to persuade us that Rom. 1. and a great part of the Epistles speak of the Gnosticks which have usually been otherwise expounded Of this Chapter I think otherwise and of many other Texts because 1. The Philosophers and other Heathens were so much more potent numerous and famous Adversaries to Christianity that we have great reason to suspect that Paul doth not so much pass them by to pelt at a few Hereticks as this Writer imagined 2. The Text agreeth more to the Heathens It was to them that the Gospel was a matter of shame and counted foolishness It was not by the Works of Creation chiefly that the Gnosticks pretended to know God or should have known him but this was the onely Book to the Heathens The Gnosticks were unexcusable as Professours of Faith but it was the Heathens that were left without excuse by the meer Works of God's Creation The Heathen Philosophers were they that profest the greatest Wisdom deriding all Christians as Fools It was the Heathens that were the Authors of all that Imagery and Idolatry named ver 23. The Gnosticks were but for involuntary Complyance in case of danger They renounced worshipping the Creature more than the Creator The Sodomy and all the other Sins by which they are described belong far more to the Heathens than to the Gnosticks Chap. 2. Paul distributeth them that he speaks of into Jews and Gentiles and so doth the whole scope of his Discourse 1 Cor. 1. 2. It is the same sort that he there speaketh of as the Wise and Great and Noble of the World who counted the Wisdom of the Gospel Foolishness and whose Wisdom was Foolishness which God would confound and bring to nought c. which is the plain Description of the Philosophical Heathens A great deal more such Evidence is at hand 3. The Writers of Church-History and Heresies tell us of many sorts of Hereticks in the beginning that went before those called Gnosticks yet none of these are named in Scripture but the Nicolaitans and the Woman Jezebel Rev. 2. 3. And why should we think then that the Gnosticks are meant more than they 4. Those that Paul oft singleth out seem to be them mentioned Acts 15. against whom he reasoneth to the Galatians c. Had he meant others as their Crimes were greater he would have as plainly notified them Indeed 2 Pet. 2. and Jude seem to mean the Nicolaitans as much like the Gnosticks but Paul had much more to do with the Heathen Opposition II. Some have thought that it is the Law of Innocency made first to Adam which Paul meaneth when he speaks against Justification by the Works of the Law Their chief Reasons are 1. Because it saith Cursed is he that doth not all things written c. And hence they gather That the Jews Law was of the same tenor 2. But others give this Reason Because the Jews Law was a Covenant of Grace and therefore could not be that here described But it is evident all along that it was Moses's Law that Paul here meaneth It would be tedious to cite the Proofs all along visible And as to the Reasons for the contrary 1. It is certain that the Law of Innocency was not then in being and force but ceased with Man's Innocency upon Adam's Fall not by mutability in God but in Man God's Law is the present Obligation of his Will to Duty or Punishment Shall we imagine God to say to the sinful World 1. I command thee that art a guilty Sinner to be sinless contrary to the hypothetical necessity of Existence 2. And thou shalt be rewarded if thou be innocent when he is guilty already 3. And if thou be a sinner thou shalt die when he is a Sinner already and the Conditional is become Absolute and past into a Sentence of Judgment 2. The Law of Moses granteth Sacrifice and Pardon for many Sins but the Law of Innocency pardoneth none 3. The meaning of Cursed be he that doth not all things is not Cursed be he that hath any Sin but he that keepeth not all this Law And onely the Jews were under that Law and its Curse And this Law of Moses was so operous and strict that no man did perfectly fulfil it And if they had it would not procure their Pardon for the common Sin of Nature nor merit any thing of God by the benefit he received by their Works 2. And as to the other Objecters It 's true that Moses's Law was given to them as a material peculiar part of the Law of Grace But
that shall be but bare grain it may chance of wheat or of some other grain 37. The Corn which thou sowest hath not the Blade or Stalk and Ear and Flower and Chaff It is not formally but virtually or seminally the same whether it be Wheat or other Grain 38. But God giveth it a body as it hath pleased him and to every seed his own body 38. But out of this Seed and by its Seminal Vertue God by the addition of attracted Nutriment giveth it a Body with Straw Flowers Chaff and Seed as pleaseth him It being his Power and Will to which nothing is impossible which must satisfie our inquisitive Minds Resurrection as Generation being unsearchable to us 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds 39. But you must allow a difference of Bodies for even here there is much difference 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terestrial is another 41. There is one glory of the sun and another glory of the moon and another glory of the stars for one star differeth from another star in glory 42. So also is the resurrection of the dead It is sown in corruption it is raised in incorruption 40 41 42. The Celestial Bodies greatly differ from the Earthly Bodies and so do even the Celestial among themselves as the Sun from the Moon and one Star from another c. And so shall our Bodies at the Resurrection greatly differ from these that we have now particularly by being incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body 43 44. It is now so vile a Body that it must rot and corrupt in darkness in the Earth but it shall rise in Glory It is buried in utter impotency like the common Earth but Gods Power shall raise it a Powerful Body It is buried like the Body of a Beast that was passive and only acted by the living Soul but it shall rise a Spiritual Body more suited to the Nature of the Soul and having also an active Nature like as Fire hath in it self Thare are Natural Bodies of Passive Matter in daily flux repaired by Food and acted only by other Natures or Souls And there are Spiritual Bodies either such as the Sun and Light hath or higher which are incorruptible and of themselves not inclined to death dissolution or change and besides the Soul are so like it that they are themselves Active Natures 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning spirit 45. That is The first Adam was made by God a living Soul put into a corruptible Body not having an unchangeable State in himself nor Power to make his Posterity such But the second Adam had in himself unchangeable Life suited to a spiritual glorious State and was the Root of such to his Believing Posterity enabled as the Lord of Life to rise himself ascend to Heaven and to raise them to Life and take them to himself and to make them a spiritual holy People capable thereof 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 46. But the Animal Person from whom by Generation we have but meer Nature was to us in causality before him that conveyeth to us Spiritual and Everlasting Life Our Nature derived from Adam was before the Reparation Spiritual Holiness Resurrection or Glory given by Christ even as Adam was before Christs own Incarnation and Resurrection Perfection is the last and ripe State of Gods Work in our Salvation 47. The first man is of the earth earthy the second man is the Lord from heaven 47. Adam was made out of the Dust of the Passive Elements though God breathed into him a Living Soul yet Earth was his first abode But Christ is the Lord from Heaven his Divine Nature being there from everlasting assumed the Humane by the overshadowing of the Holy Ghost 48. As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 48. And as Adam was a Natural Man and the Root of such so it is but Nature which we have from him And as Christ is Heavenly and Spiritual so will he make all the holy Seed to be like him Spiritual and Heavenly 49. And as we have born the image of the earthy we shall also bear the image of the heavenly 49. And as we are born of Adam Men as he was so we shall be made by Christ Spiritual and Heavenly as he is 50. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God neither doth corruption inherit incorruption 50. And this I tell you That these Bodies must not come to Heaven in the proper Form of Flesh and Blood nor can as such possess it for as such they are corruptible and cannot so inherit Heaven which is incorruptible 51. Behold I shew you a mystery We shall not all sleep but we shall all be changed 51. And I will tell you that which is commonly unknown Though the Just shall not die that are alive at Christs coming they shall all be changed as well as those that rise from the Dead from being proper Flesh and Blood to have Spiritual Bodies 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 52. In a moment Christs potent Call will be like a Trumpet calling Men together and the Dead shall be raised and living Saints changed into an incorruptible state 53. For this corruptible must put on incorruption and this mortal must put on immortality 53. For this mortal Body and Composition which is now corruptible by Dissolution must be changed into an incorruptible and immortal state of Being and Habitation 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 54. And Death being conquered by Christ being a Fruit of Sin from which he saveth us we shall die no more 55. O death where is thy sting O grave where is thy victory 56. The sting of death is sin and the strength of sin is the law 55. Though now Death seem to conquer us we triumph over it by Faith in Christ foreseeing our Resurrection being saved from Sin which is the Sting and the Penal Law or Curse which is Sins condemning Strength 57. But thanks be to God which giveth us the victory through our
Lord Jesus Christ 57. But by Faith which seeth things to come we give God thanks that will raise us from the Dead and give us final Victory over Death through Christ 58. Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord for as much ye know that your labour is not in vain in the Lord. 58. And now Brethren make this necessary use of all Seeing our Faith and Hope of a Resurrection and future Life assureth us that none of our Christian Labour or Suffering shall be in vain or to our loss or without a glorious Reward what remaineth but that against all Temptations you be steadfast and unmovable and do Gods Work with all your Power abounding in Labour and Patience to the end ANNOTATIONS AS this Chapter is of great use for our Instruction so it is not without many Difficulties to our Understanding I. It 's needful to be observed into how narrow a room Paul reduceth the Gospel or Articles of Faith concerning Christ and how greatly herein they differ from him that condemn excommunicate or persecute those who believe These and all the Bible besides if they subscribe not to the Truth of all their Articles and Forms superadded and the justness of their numerous Canons II. The Apparition of Christ to the Five hundred and to James seemeth part of that which St. John saith was not by him written So that part of the Evidence of Christs Resurrection should be enough to cause us to believe it III. Though it was but some at Corinth that denied the Resurrection the Church was faulty in bearing with them yet Separation from that Church for their sakes is not required nor allowed by the Apostle IV. The Socinians from the 19th Verse and divers others gather That Paul denieth the Felicity of our Souls before the Resurrection because he intimateth That if there were no Resurrection but only an Immortality of the Soul Christians were the most miserable Men and their Faith and Sufferings vain and they were yet in their Sins c. The Matter is weighty and the Solution hath its Difficulty Some say That because the Heretical denied the Immortality of the Soul as well as the Resurrection of the Body Paul supposeth this and answereth them as to both And they say That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying but to stand up that is to live again includeth the Life of the Separated Soul as well as the Resurrection of the Body Others say That Paul speaketh only of the Man and not of the Soul alone which is but part of the Man Soul and Body are essential to a Man and as a Man he may be miserable because part is so as a Tooth-ach is to the whole Body though the Soul be happy Others say That the Felicity or perfect Man at the Resurrection will be so much greater than that of the Separated Soul before and also that this Separate State is so darkly revealed to us that the Apostle maketh light of it in comparison of the latter The first of these Opinions is not inconsiderable but the chief Answer is by a stricter Exposition of the particular Texts And 1. Verse 19. argueth thus If we believe in and suffer for a Christ as risen who is not risen then he cannot save us either as to Soul or Body and then we are the most miserable sort of Men. For our Hopes in him for the Time and Things of this Life only affords us less than others have his Kingdom being not of this World This Argument is not against but for the Immortality of the Soul So Verse 32. What advantageth it me if the dead rise not i. e. Neither Soul nor Body is advantaged by suffering for a Christ as risen who is not risen V. The Comparison of Adam and Christ is as hard seeming to mean that Adam's Soul and his Posterities as such are not Immortal But indeed it implieth no more than this 1. That it 's called Gen. 2. a Living Soul but Christ the Lord of Life 2. That Adam had but a Soul breathed into him by Creation on Earth but Christ was in Heaven from Everlasting the Living God 3. That Adam propagated only Humanity but Christ also Sanctity and Felicity 4. That Adam by Nature had but a loseable Capacity of Bodily Life continued and Heavenly Felicity and by Sin came short of both But Christ hath Life in himself as the Root of Holiness and Happiness in Heaven which he will give Believers both to their Souls and Bodies and will give a Bodily Resurrection to all Men. VI. Ver. 24. The Kingdom delivered up to the Father is but that Government which Christ useth to recover and save Sinners and is no addition to the Father nor diminution to Christ But as a Prince undertaking to reduce Rebels layeth down his Commission and Arms when he hath done his Work and yet increaseth his own Honour or as a Physician giveth up his Hospital when he hath healed all the Sick And it is like yea certain that when Christs acquisitive Mediation is finished he will still be some sort of Mediator of our Fruition For we shall still behold his Glory VII Ver. 37.39 seem to intimate That the Body that shall rise is not the same that was sowed but such a Body as God pleaseth a new to give Doubtless it is the same in some respect and not the same in an respects And to be able to know just how far it is or is not the same is too hard for us and may be quietly left to the Will of God The Seminal part of the Grain Matter and Form liveth in the new Fruit in which it springeth up as the Seminal part of Man begins his Being in the Womb but the added Mass which makes up the Root the Stalk and Ear and new Grains are all drawn from without from the Water Earth and Air by God and by the Seminal Spirit We see that Men oft grow Fleshy Fat and Lean again and at last die with little but a skinned Skeleton I think few believe that either Men dying Fat shall rise Fat or Men dying Lean shall rise Lean or yet that every Man shall rise with all the Flesh which he ever lived or sinned in and which daily passed away or consumed in Sickness To know how much and what goeth to identifie the Body we must leave to God if we will not pretend to the knowledge we have not Nor is it necessary to believe that all Fowls Beasts and Fishes rise again and go to Heaven which are ever digested and made Humane Flesh The Apostle likening our Bodies to Seed maketh some to doubt whether the dead Body have a Resurrection by any Seminal Vertue as a Natural Cause or only rise by Miracle The latter is most commonly held And yet it is certain that the Soul taketh with it a Love and Inclination to its Body which is a sort of Seminal Disposition And no mortal Man knoweth
not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 18. For we intend no worldly End nor fix our Eyes and Mind on these transitory things which now are here seen but on the Glory and Kingdom which is unseen For the things which are seen are temporary mutable and fly away and therefore are not to be much regarded but the things which are now to us unseen are unchangeable and everlasting CHAP. V. 1. FOr we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 1. For by Faith we know that if our Bodies which are as a Tent or Tabernacle to the Soul were dissolved we have in the Heavens a Building of Gods providing for the Blessed not like our Houses here made by Man but Celestial and Everlasting Nâ—te 1. That Faith is a sort of Knowledge We knâ—w what God saith is true and we know this to be his Word 2. That our Happiness will not be only in the New Earth and at the Resurrection but it is a Dwelling in Heaven now existent and such as shall be everlasting And therefore no hope of Christs Reign on Earth should take down our Hopes and Desires of Heaven 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. If so be that being clothed we shall not be found naked 2 3. For in this Body we are under a constant uneasiness which maketh us groan with earnest desire to be better cloathed even with the Incorruptible Celestial Glory For when Death unclotheth us we shall not be found naked and destitute or as some expound it So be it we be not found as Adam naked in our Guilt when we enter into the future State 4. For we that are in this tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life 4. For our Burdens in this Body are so great as make us groan not that we desire Death as Death or to be unhoused or without Cloathing to the Soul but we would be better clothed with a Heavenly Glory that that which is Mortal may be swallowed up by Immortal Glory 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit 5. And we have good Evidence for the certainty of this Hope For God himself who doth nothing in vain hath made and formed us hereunto It is he that gave us Immortal Souls and Faculties to prepare for a better Life And it is he that hath redeemed us to it and hath promised it and provided and commanded us the Means that lead to it and hath given us by his Spirit those holy Affections Desires and Endeavours which are the Earnest of it and which he will not frustrate 6. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord 7. For we walk by faith not by sight 6 7. Therefore we go on in the Confidence and Boldness which beseem Believers being above the Fear of Death knowing that while we dwell here in these Bodies we are absent from the Glory where God is fully manifested to the Blessed For it is not things seen which are the Motives Hopes and Comfort of our Lives but it's things believed and unseen 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. 8. I say we are bold and comfortably confident in all our Labours and danger of Death and rather willing to go from the Body and to be at home or present with the Lord. 9. Wherefore we labour that whether present or absent we may be accepted of him 9. Whether we shall yet live or die we leave to God but it 's our earnest desire care and labour that whether we live here or die or whereever we are we may please God and be accepted by him 10. For we must all appear before the judgment-seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 10. For we must all appear at the Judgment-seat of Christ where all that we have done will be brought to light and every Man shall be sentenced and rewarded according as he hath lived and done in the Body whether it be good or evil according to that Law which pardoneth penitent Believers 11. Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your consciences 11. It is the knowledge of the Terrours of the Lord and how woful it will be to be found there unjustified under Guilt and sentenced to Damnation which causeth us to make so much ado in the World to persuade Men to believe and repent that they may be saved And God that knoweth our Hearts and Ways will justifie us herein and I hope so do your convinced Consciences 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart 12. I say not all this to get your Praise by my self-commendation but to give you the Matter of Answer to them that would draw you from the Truth by drawing you into a disesteem of us that were your first Teachers and by boasting of themselves by outward appearances without an answerable inward Worth 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause 13. And if any tell you that our Zeal is but crazed Melancholy as Festus thought of Paul it is in obedience to Gods Command and for his Work and Glory and dare any accuse this of Madness And if we be thought to do it soberly it is not for our Glory but for your Stability and Safety 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 14 15. If any think we are too zealously transported let them know that the greatness of Christs Love to us and ours to him constraineth us and will bear no cold Indifferency For we have cause to judge that they are great things which our Redemption intimateth even that Christ who died for all found all Men dead in Sin and Misery and that he therefore redeemed them by his Death that they who are recovered by him should not hereafter live to themselves but to him that died for them and
to lay down your lives rather than wilfully to sin 5. And ye have forgotten the exhortation which speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him 5. Have ye forgotten the Lord's gentle words as of a Father to his Children My Son c. Prov. 3.11 6. For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth 7. If ye endure chastening God dealeth with you as with sons for what son is he whom the Father chasteneth not 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons 6 7 8. Note 1. Chastisement is one sort of punishment distinguished from destructive punishment in that it is not only for a warning to others but also for the amendment of the Offender No man correcteth another but for a fault and that maketh it punishment 2. It is not any derogation from the perfection of Christâ—s Satisfaction that we are punished for he never intended to make us lawless or that our sins should not be punished at all His Law of Grace hath penalties annexed A Father hath fatherly justice and punishment for his Children and Christ is not a King without such Justice 3. Even the Sufferings of Martyrs are of a mixt naâ—ure partly for sin even Adam's and their own God not on Earth taking off all the first curse but making a Medicine of it for good and partly for the tryal and reward of Faith 4. Pardon of sin is not perfect in this life else no chastising penalty would remain 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live 9. We reverently submitted to the Correction of our Parents whose Authority was less and they were liable to do it amiss And shall we not much more submit to God who is the Infinite Spirit and Father of Spirits as well as of our flesh and is of infallible Wisdom and never doth amiss and will fit our Spirits by suffering for a better Life 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness 10. For they chastened us as fallible and passionate men as they thought good though sometimes in causeless anger but God doth all in Wisdom and Mercy for our good to make us more holy which is to be more happy as liker to himself 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby 11. Indeed Suffering as such is grievous as a hurt to Nature and a Fruit of Sin to be chastised It is not to be expected that Pain should be pleasant but it is the Fruit of it which is good which is Peaceable Rigâ—teousness making us more righteous and holy which is Peace to the Soul as Health is to the Body This is the Fruit when we have been tryed and exercised by it 12. Wherefore lift up the hands which hang down and the feeble knees 13. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed 12 13. Therefore seeing Nature is weak and young unsettled Christians are apt to discouragement and fear and fainting labour to strengthen and encourage your selves and one anotheâ— and avoid tempting Seducers and keep under the â—elps in publick and private which God hath appointed for you and avoid all Scandals which may turn the Weak out of the way who already go but lamely in it but rather labour to heal such weakness 14. Follow peace with all men and holiness without which no man shall see the Lord. 14. Let Peace with all men as much as in you lyeth be not only your desire but your study care and diligent pursuit and holiness and purity of heart and life without which none are capable of the blessed sight of God's pleased Face either here by faith or hereafter in glorious fruition Mat. 5.8 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled 15. Make it your diligent care that none of you fail of sound believing obeying and enjoying that Grace which is offered you by Christ in the Gospel and you have professed to accept lest any ill and dangerous Doctrine or fleshly Lust or Practice spring up among you and cast you into trouble and danger and the Churches be defiled by them while the Weak and Unstedfast are carried away and catch the Infection 16. Lest there be any fornicator or profane person as Esau who for one morsel of meat sold his birthright 16. Lest Seducers and fleshly Lust draw any to Fornication or any be so prophane and set so light by Christ and Grace and Glory as to lose them all for the base things of the World and to prefer Wealth and sensual delights before them Like Esau that set so light by his Birthright as to sell it for one Dish of Meat Note What a base price all ungodly men do set on Christ and their own Salvation What hath the Fornicator the Drunkard the Glutton the Worldling the Ambitious Proud and Oppressors for all but the base portion of a Beast 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears 17. For the Text tells you that after when he would fain have had that Blessing of Primogeniture which he sold and sought it of Isaac with tears Isaac rejected him and would not retract what he had said of Jacob. Note This intimateth a warning of the danger of the contempt of Grace lest God withdraw the Offers or leave men to the power of Temptation as deserted But 1. It determineth not any thing about the damnation of Esau 2. Nor that he truly repented of his sin against God but only of his loss of the priviledge of the elder Brother and yet could not be forgiven but that this loss could not be recalled 3. Nor that any one that truly repenteth and is converted shall not be forgiven For the contrary is a great part of the Doctrine of the Gospel 18. For ye are not come into the mount that might be touched and that burned with fire nor unto blackness and darkness and tempest 19. And the sound of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more 18 19. For ye are not in the Infant and Wilderness-state of Israel when they must hear from God out of a Mountain on Earth which was touchable but must not be touched and which terrified them with