Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	faith_n	work_n	1,745	5	6.1448	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88607	The hatred of Esau, and the love of Jacob unfoulded being a brief and plain exposition of the 9. chapter of Pauls epistle to the Romanes, being the heads of what was delivered in several discourses, both publick and private. By Samuel Loveday servant of the church of Christ.	Loveday, Samuel, 1619-1677.	1650 (1650)	Wing L3233; Thomason E1380_2; ESTC R209387	35,117	84

The hatred OF ESAU And the Love of JACOB unfoulded being a Brief and plain Exposition of the 9. Chapter of Pauls Epistle to the Romanes being the heads of what was delivered in several discourses both Publick and private By Samuel Loveday Servant of the Church of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 4. Qui reddet cuique secundum opera ejus Rom. 2.6 Credens baptizatus salvabitur at non credens Condemnabitur Marc. 16.16 Printed by John Clowes for Gieles Calvert at the 〈◊〉 Spread-hagle at the west-end of Pauls To the READER Courteous Reader IT hath been seated in the heart of man since the fall of Adam to put off the sin from himself and put it upon others yea upon God himself Although it is very strange that man can find none to Father his corruptions upon but upon him that is purity it self who as James speaks James the first and the thirteenth cannot be tempted with evil neither tempteth he any man The Woman that thou gavest me saith Adam Genesis the third and the twelfth gave me and I did eat man is very loath to lay the saddle upon the right horse as I may so say he is loath to take it upon himself the woman which thou gavest me Old Adam in these words laid a platform to all his sons to say as their Father said the want of strength from the cause he not being over-powered by thee he not being compelled by thee thy determination and appointing me is the cause that I am as I am it is because thou hast made me thus But let us a little consider what harm God did to Adam in giving him this woman could not Adam have made use of her to no other end nay did not God give him her to do her good and not hurt Proverbs the 31. and the 12. Thus I say misapplying and misapproving Gods dealings in Judgements or mercies that makes men losers here is Pharaohs heart hardned by God even by giving him deliverances if you take good notice of it it s not under the plagues but under the deliverances as you shall finde in the following discourse because man is so bad himself therefore he judgeth God to be like him as in the 50 Psalm the 21. to reap where he hath not strowed as Luke the 19 and 11. though indeed few men deal so hardly with their fellows but I pray consider the Judge of all the earth shall do right that is to render to every man according to his works Romanes the 2. and whatsoever he exhorteth man unto be assured he is not failing in himself Therefore read without prejudice and weigh things seriously and see if these things be so and see what wisdoms children speak those that are begotten by wisdom which is Jesus Christ for wisdom their Father is justified by them Luke 7. vers 35. and take good notice of the 29 vers of the same Chapter the Publicanes justified God being baptized with the baptisme of John Know this that God is most just and equal in his proceedings towards the sons of men my desire is that this labour of mine may be to thy profit whomsoever thou art and if thou reapest benefit let God have the praise The Epistle Dedicatory To his Honoured Father WILLIAM LOVEDAY DEar Father because this following discourse wants an Indulgent Reader therefore I thought good to present it first to your hands hoping you will readily pass by those failings which may appear therein and cloath them with your favourable construction and Fatherly love and look further then the shell even to the kernell and marrow of this business I shall not present it to you as a free gift but as my obliged duty as a small part of requital for your Incessant love I intreat you to consider seriously of the matter and not to undervalue it because of the meanness of the Author but know I pray you that Gods way and course in the dayes of the Gospel is to appear in weak means to advance his own glory that no flesh may glorie in his presence Out of the mouths of babes and sucklings he will perfect his praise and not onely so but he will lay low the wisdom of the World and the pride of men who stumble at Christ because he is so obscure in the World that they cannot see him neither will they stoop so low as to take notice of him but I hope better things of you therefore accept this small fruit from me and what benefit you receive I doubt not but you will be ready to give God the praise So fare-well A Brief exposition upon the ninth chap. of the Rom. I Say the truth in Christ I lie not my conscience bearing me witnesse in the holy Spirit Vers 1. The Apostle having in the former Chapters of this Epistle largely treated of the glorious and happy condition of those that were entered into the way of the Gospel in opposition to the Law calling it being in Christ as vers 1. Which being in Christ is to be in and under the Ordinances of the Gospel as Gal. 3. chap. vers 27. As many of you as are baptized into Christ have put on Christ In the two former verses it is called Faith in opposition to works The way of the Gospel is called Faith chap. 4. vers 19. My little children of whom I travel in birth untill Christ be formed in you which is till you worship according to the Gospel and not according to the Law as in the following verses So that being in Christ according to the first verse of the 8. chap. Is to walk in and under the Ordinances of the Gospel It is likewise called Spirit in opposition to flesh as this Epistle treateth of as also the Epistle to the Gal. chap. 4. vers 29. he that was born after the flesh persecuted him that was born after the Spirit that is he that was born of works or of the Law persecuted him that was born according to Faith The Apostle having I say again largely expounded and Amplified those two particulars viz. works and Faith in the seventh and eight chap. shewing in the latter end of the eight what cause he and the rest of Gospel-Saints believers in Christ had to Triumph in as vers 34. Nothing shall be able to separate us from the love of God in Christ that is still in opposition to the Law for under the Law there were many separations from Christ as I may so call them upon which so many sacrifices were required to bring them together again but now Christ hath by that one Sacrifice of his for ever consecrated those that are sanctified Hebr. 10. vers 14. I would not here be mistaken as though men thus sanctified could not again be defiled for then I should contradict other Scriptures as the second of Peter the 2 chap. from the twentieth verse to the end and divers other Scriptures But thus under the Law let

some men in our dayes having a word of God plainly saying that he should be taken he would not have stirred but desperately have continued in the Town till Saul had come down upon him according as I said to the words of some men if they be elected they shall be saved If not do what they can they shall perish but would such men do as David did who fled out of the Citie and escaped Sauls hands so let them forsake their evil wayes and turn unto God and they shall be saved But it is further added that the purpose of God might stand that is say they that God had a purpose to hate love in time it is true God did foresee what the actings of these two would be and except Esau leave persecuting of Jacob and turn to love him God will hate him and when Israel shall turn to the Lord God will lift them as in the 2. of the Corinthians 3.16 when they shall look upon the brasen Serpent they shall be healed Ezekiel the 39. the 27.28 and 29. Gods foreseeing that men will do good or evil doth not give them power to act either for did his fore-knowledge of mens doing good give them power to act God-like then his fore-sight of wicked mens doing evil must also give them power to act wickedly and so become the Author of sin which he is not as James the first and the 13. Galatians the 5. and the 8. But you will say that God hath power to hinder men from sinning and therefore it lieth upon him I answer where hath God made any promise that he will hinder men from evil or put them forward to good but as Persons shall imbrace his word and by his working unto their reasons and understanding so Luke 14. the guests are invited not forced he doth not send a Troop of Horse to bring them in by force whether they will or no but he sends them word all things are ready and this is likely to work upon their affections and to provoke them to come for if God did put forth this kinde of power he might cause a horse or any other bruite beast as well as man but the way that God takes with rational creatures men and women is to woe and intreat and beseech them to be reconciled as in the 2. of the Corint the 5. Esay the 55. the 6. and 7. from all this we gather that Gods Prophetical speech to Rebecca did not cause Esau to be wicked or Iacob to be God-like And so much for the objection And the 14. vers vers the 15. for he said to Moses I will have mercy on whom I will have mercy and will have compassion on whom I will have compassion These words were the words of God to Moses Exodus the 33. and the 19. where Moses desired to see Gods glory he would not be satisfied with a little of the back-parts but he would see his face but God doth as much as tell him none can see his face but as he is in Jesus Christ that rock Now the Apostle here makes use of this promise of God there made to him and to Israel and so the words are a reason of the former he argues thus Israel must be loved and mercy must be shewed unto them why because God promised so to Moses and he cannot lie so that this is another argument to comfort Paul concerning his kindred according to the flesh not onely that promise made to Rebecca but also this which was made to Moses But it will be objected Gods supream power is here the cause and nothing in man for it is not of him that willeth nor of him that runneth but of God that sheweth mercy For answer to this I say is not said it is not in him that willeth nor in him that runneth but that it is not of him that willeth c. that is it is not of or from him that willeth or runneth to procure a way of Salvation for both Jews and Gentiles which are here termed willers and runners are both uncapable of doing such a thing for they had both sinned and come short of the glory of God Romanes the 3. and the 23. Therefore mercy and grace must needs be the gift of God Ephesians the 2. and the 8. where Grace is called the gift of God which gift is Jesus Christ John the 4. So that it may well be said it is not of him that runneth but of God that sheweth mercy Hosea the 13. and the 9. O Israel thou hast destroyed thy self but in me is thy help So that the case lies here Paul is very sad for a company of condemned creatures in the beginning of the Chapter but he is a little comforted that the finds or hears that the King whom they have been traitors to hath given out that all and every one of these shall be saved if they will but own him for King which is a small thing Now the case of this pardon cannot arise from the creature condemned but out of the Kings meer mercy The Apostle grieves for a company of men his kindred that are stung with fiery Sepents but he is a little comforted in that there is a brazen Serpent set up to heal them if they will but look and there is but a look required and if they perish it is because they will not look upon the brazen Serpent and Christ in allusion to this calleth look unto me and be ye saved all the ends of the earth So that now there is hopes for Paul and them in this thing because willing and running is not now the way of Salvation but looking and believing in Jesus Christ it is onely now as coming to a wedding where there is all delightes and therefore God had mercy on them that fell under the dispensation of the Law But now how shall we escape if we neglect so great Salvation there remains now no more sacrifice for sin but a fearfull looking for of Judgement And so much for the 16. vers the 17. For the Scripture said unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the earth The words are the words of God to Pharaoh Exodus the 9. and the 16. For the word here used raised thee up or made thee to stand the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies a resurrection from the dead and sometimes a resurrection from some deep extremity see how God had thus raised up Pharaoh how often had Pharaoh been very low by those plagues which were upon him yet God did still raise him up and deliver him and gave him as it were a new life there was never any that we read of that had more eminent mercies from God then this man had nine severall times we know God raised him up from the gates of death at his desire by the means of Moses and Aaron though it