Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	lord_n	people_n	word_n	2,775	5	4.0281	3	true

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

were such a great sin and evil he lay under as first the persecuting the peculiar people of God and secondly his despising and vilifying of God himself saying what is the Lord that I should obey him was there ever any that abused deliverances more then this man did But let us a little examine the cause because he saith for this cause the cause was partly in reference to himself and partly in reference to Pharaoh First in reference to himself two wayes as is expressed in the following words First to shew his patience and secondly his power his patience in forbearing and bearing so many abuses as Pharaoh offered to him and his people as in vers the 22. Where both these particulars are proved what if God willing to shew his long suffering indured with much patience the vessels of wrath c. Secondly to shew his power that he could take off such a stout Enemy in the height of his rebellion persecution and that he did not onely to deliver and for the comfort of Israel then but for the comfort of his people in succeeding ages which is the very cause and ground that it is here cited in this Chapter the proceedings of God upon Pharaoh that as their God delivered Israel from so potent an Enemy he will also at last deliver Israel from all the Edemites Moabites and Amorites their Enemies God will wound the head of his Enemies and the hairy scalp of these that go on in their wickednesse as he did unto Pharaoh and let men make this construction of all Gods deliverances to consider of the patience and power that God holds forth unto them for Gods raising up of persons gives them power to amend their lives as Pharaoh might and ought to have done But the second consideration why God made his power appear unto Pharaoh was in reference to Israel who else must have been swallowed up and this proves the former Proposition more firmly That the time of Jacobs love must be the time of Esaus hatred for the deliverance of Israel must of necessity be the destruction of Pharaoh so that now Paul argues thus to comfort himself God that did so much for Israel of old in delivering them from Pharaoh will do as much or more in delivering them from their persecutors Esau and the like This is plainly proved by several places of Scripture as in Esay the 10. vers the 24.25 and 26. Where he describes the manner of Gods proceeding in the second place to be according to that of Egypt Esay the 11.16 Esay the 34. from the fifth verse to the end and this deliverance of Israel was not procured by or from themselves but it proceeded from the breast of God himself for he looked down upon Pharaoh's cruel dealing with them and he wrought their deliverance onely they were to do what he bid them to go when he bid them go and to stand when he bid them stand and so must we or they in the second Salvation by Christ the mercy is free Christ is free but we must do as Christ bids us we must hearken to the voice of this Prophet in whatsoever he speaketh unto us Acts 7.37 and as it was then to Israel they were to hearken unto Moses that Prophet they were to go on when he bid them and to stand still when he bid them so likewise it is now so that therefore we conclude thus that mercy and pardon is free it is not of him that willeth nor of him that runneth yet man must receive it or else he shall be never the better for so now I proceed to vers the 18. Therefore he will have mercy on whom he will and whom he will he hardeneth The Apostle is now about to describe God as a Supream Majesty that hath power to punish or acquit these words are woefully abused Some gather from these words that God hardens and shews mercy by his royal prerogative onely without reference to mans works or deservings yet at the same time the same persons deny an earthly King to use such a power but call him a Tyrant that doth rule by his will and prerogative and not by his Law declared but the Apostle herein shewing the will and power of God doth not intimate unto us that he will quit the guilty or condemn the innocent but in a way of Justice and Equity according to his declared Law and will Rom. the 2. and several other places where he declareth to reward every man according to his works and this he hath power to do namely if men break his Laws to punish them and if men obey him to reward them Gods will here spoken of his his word part of which will is John the 6. and the 40. This is the will of him that sent me that he that seeth the Son and believeth in him should have life and the second part of his will is Mark the 6. and 16. He that will not believe shall be damned God will go by this will and it being not observed he hath this power to execute his Laws to the uttermost But here I shall meet with a great objection God hardens whom he will and so he hardens Pharaoh for his will or pleasure to which I answer that as hardnesse and blindnesse is a sin so God hath no hand in it but onely as it is a punishment of sin so he hath a hand in it and so he hardned Pharaoh and so he blinded the Jews But for a more particular answer let us a little consider what way and means God took to harden Pharaohs heart It is by no other means then by mercies and deliverances for all the while the judgements were upon him we find a softnesse in his heart but it was upon the removing and taking off the plague which was an Act of grace and mercy that Pharaoh contracts this hardnesse upon himself Now that this way was a just ground from God to harden Pharaohs heart let all men judge for it is the same way and course that both God and man takes to soften and we know by experience that by this means many hearts have been softned as Ezekiel the 16.63 It was that that softened Saul when David shewed him mercy in cutting off the lap of his Garment onely when he might have slain him but this hardness of Pharaohs heart is no other ways to be attributed to God then the stinck of a dunghil to the Sun or the hardening of a clay-Wall which we know falls out accidentally not intentionally and thus God provoked David to number the people which in one place is attributed to God and in another place to Satan which was true on both sides for first as he had life and motion and heat that was frow God but as he supplied this life motion and heate to triumph in the arme of flesh this was from Satan and thus God is the authour of all the great transactions of the Sons of men and thus he was

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

rebellious vers the 3. O my people what have I done unto thee or wherein have I wearied thee testify against me The Lord appealleth unto man in all his proceedings that if man doth see or Judge that God hath not in any thing dealt justly or equally let him speak or plead for he is not afraid that men should dive or search into his proceedings in reference to man as some men will affirm therefore Vessels of honour and dishonour are of Gods making for just cause and grounds given by themselves and no otherways vers the 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction I shall be very brief in the following discourse The words are a further vindication of God that he doth not as some say make Vessels of honour and dishonour without reference to their works nay he is so far from that that after they deserve to be made Vessels of dishonour yet he waits a long time upon them and useth all means to reclaim them he suffereth with long patience the Vessels fitted or made up for destruction this the Prophet Ezekiel Ezekiel the 33.11 speaketh largely to why will ye die O house of Israel and how shall I give thee up saith God to Israel it grieves him to do it and therefore it is called his strange work executing of judgement of this long-suffering and patience of God the Apostle Peter speaketh 2. Pet. 3.15 And suppose that the long-suffering of God is for Salvation to this agreeth the first of Tim. the 4.2 and the 4. and remains the 2. and the 4. Which is very pregnant to this purpose but this is not the thing which is so much contradicted but the question is whether this fitting or or making up to destruction be not Gods appointing and ordaining men to destruction from eternity because Peter the 1. the 2. and the 8. He speaks of some that were disobedient whereunto they were appointed and Jude speaks of some that were of ould ordained to this condemnation for that of Peter the words run thus according to the Greek being not perswaded because they were agreed or resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Joh. the 9. and the 22. The Jews had agreed or ordained that if any should confesse Christ they shall be cast out of the Synagogue for the 2. place Jude the 4. of old ordained the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeseripti ordained by writing in the Law and who were them but ungodly men turning the grace of God into wantonnesse destruction must be to the workers of iniquity And the curse of the Lord are in the house of the wicked Proverbs the 3. and the 33. But he blesseth the habitation of the just The wise shall inherit love but shame shall be the portion of fools So it is fitting for destruction is one mans part it is he that must fill up his measure as Christ speaks to the Jews Matth. the 23. Fill ye up the measure of your Fathers and then wrath must come upon them to the uttermost without remedy when they are thus filled up they are fit for destruction so was Pharaoh fitted for destruction by his often hardening his heart the first of Samuel the 6. and the 6. Yet upon such a person or people God waits Romanes the 10. and the last vers All the day long have I stretched out my hand to a gain-saying and rebellious people So God waits all the day long upon wicked men to see whether they will return Thus you see how these words agree with the former Man is very apt to reply against God because he doth not presently make his power appear in punishing the wicked and rewarding the Godly according to that which Solomon in the Ecclesiastes speaks Because judgement is not speedily executed therefore the hearts of the Sons of men are set in them to do wickedly This is the use that most men make of Gods long-suffering and forbearance So Peter speaks of mockers walking after their own lusts the reason is because all things continue as they were the people of God also are very apt to repine and mourn that God doth not presently reward them Hebrews the 10. Ye have need of patience saith the Author that when ye have done the will of God you should receive the promises But here in the words you have the cause why he doth thus wait that his blow might be the heavyer unto all the Pharaohs in the World and that his riches of grace might appear the more eminently unto the Israel of God which brings us to the 23. vers the 23. ver And that he might make known the riches of his glory on the Vessels of mercy which he had afore prepared unto glory He hath prepared unto glory all those that believe in Jesus Christ and obey him Romanes the 2. and Psal the 4. and the 3. He hath set apart for himself the Godly man The first of the Thessalonians the 1. and 4. They were elect of God because they became followers of Paul and the rest as vers the 6. Thessalonians the 2. the 2. and the 13. You are chosen of God through sanctification of the Spirit and belief of the truth so that if you be sanctified and obedient you may conclude you are the elect of God Gods chosen ones Gods Jewels those that own Jesus Christ for the foundation-stone to build upon the first of Peter the 2. and the 7. God hath prepared glory for no other Persons for no unclean thing shall enter into his Kingdom therefore the Apostle addeth they must be sanctified they must be called not onely on Gods part which all men are but such as have submitted unto Gods call Chosen that is those that are counted Gods choice that are contented to follow him as an obedient spouse there is a great mistake in such expressions as these you have not chosen me but I have chosen you where we are to consider Christ as one woing a wife according to that the 2. of the Corinthians the 5. Now we know it is not usual for the wife to look for or to chuse the husband yet there must be a consenting or else it is not a match and thus the wife chuseth the husband above all the men in the VVorld besides and thus Marie was said to have chosen the better part but Christ is the first mover in this businesse so that the sum of all is God waiteth with long patience upon all good and bad Esau and Jacob he waits on Esau to shew the power of his wrath and on Jacob to shew the riches of his mercy and not onely so but so but for the Gentiles sakes that they may come in the fulnesse of them as Paul speaks in the 10. and 11. verses The 24. ver Even as whom he hath called not of the Jews onely but also of the Gentiles For