Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	lord_n	sin_n	21,606	5	4.7055	4	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

ground is because he is in travel for them and how vvilling a mother is to see her child brought forth I leave you to judge Neither is this a suddain passion of griefe and so rejoyce again no and that brings me to the third aggravation here in the words and that is continuances without intermission there is no time when Paul doth not bear in mind the Jews losse their regaining Now then let us look back upon what hath been said he might well affirm it with such strong affirmations and witnesse it would scarcely have been believed else that he could have been so troubled for them Paul was like a bird flying up into the air in the chap. but this clog puls him down again he cannot be elevated truly nor no Saint till this be removed We who are Saints should look upon our selves as tied to these dead carcases I mean the Jews we cannot be right as we would be till they have life in them no ascending without them no triumphing without them so Paul hath it Rom. 11.15 Their restoring shall be life from the dead when they and we shall be one body as in another case it is said Heb. 11.48 That the Saints that are gone before without us saith Paul should not be made perfect so neither they nor we vvithout them shall be made perfect Therefore what need have we to be in Pauls frame me thinks it is like a company travelling towards a City and some fall by the way or stray behind and the other that are willing to enter runs forward notwithstanding there are orders given out that none shall enter until all come up together How then should this make those that are strong help those that are weak that they may all enter together to the gate So let us know that none of us shall enter into glory untill the Jews come up too therefore let us use all means possible to publish that light and put forth that power we have to bring them up And so much for the second verse Verse 3. For I could wish my selfe to be accursed from Christ for my brethren my kindred after the flesh For the understanding of these words we are to consider what is meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is taken from an Hebrew root which signifies to limit determine or appoint as Psal 78.41 They limitted the holy One of Israel and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not differing signifieth to six determine or appoint these words are a fruit or effect of the former you may remember I told you concerning his heavinesse and sorrow the greatness of it I told you he was brought up to the condition of Christ who was contented for our sakes to be separated from the Father as it appears by his expressions See Matth. 27.46 Now Paul as I told you before being deeply sensible of their losse is come up to the height of his affection but how may we understand this that he desires to be accursed from Christ we must thus take it That Paul prefers a generall good before a particular therefore he could wish himselfe in their condition if so be they might be in his Now vve are not here to think that he meaneth to be for ever separated from Christ for the Jews themselves his kindred are not so separated for all acknowledge that they shall come in again onely he desires that if it were possible they might have been first though he were last as Christ speaks concerning the Iews The first shall be last and the last first see Matth. 19.30 that is The Iews who were first a people for their rebellion against God shall be last and the Gentiles who were not a people shall be first There is another acception of this word that is to be blotted out of the book of life as Moses useth the same expressions to God see Exod. 32.32 Numb 11.15 which agrees with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.24 which is excommunicated to death as it is sometimes taken but I take it to be the former that Paul speaks of that is to say that Paul desires for a time to be excommunicated from Christ in the room of the Iews who were so excommunicated for their disobedience Then if it be so let us a little consider as I said before Paul might well affirm it with such strong affirmations for it might have been scarcely believed that his love and affection should be so strong towards the Jews where shall we find such love here is such love as John speaks of to lay down our lives for the brethren here was that love of Christ visibly seen in Paul which we are commanded to imitate It is no wonder though Paul writes so tenderly to the Churches as Rom. 1. vers 7. 1 Cor. 1.1 chap. 4. vers 14. I write to you as my beloved children I have begotten you and so the whole currant of his Epistles was full of loving expressions as a tender Father Who would have thought that ever that Saul spoken of Acts 8. Who you there read did make havock of the Churches drawing out Men and Woman putting them into prison he breathed out threatnings against the people of God his very name implies a man of a turbulent Spirit a desperate forcing or Raping man but see what power he hath met withal in the commands of Christ that his Name is not onely changed but his nature also for Paul signifies separavit that is set apart We may plainly see the power of the Word of what a transforming nature it is it transformed a man into love not onely to his brethren but also to his enemies This Doctrine Christ preacheth largely see and consider Matth. 5. vers 43.44 It hath been said love your Neighbours but I say love your Enemies do good to them that hate you and blesse them that curse you and these words of Christ must be transforming words to those that professe themselves to be Disciples of Christ This lesson Steven had learned Acts 7. Who prayed for his persecutors Lord lay not this sin to their charge See here if there be not the same mind in him as was in Christ He prayed Father forgive them for they know not what they do So Paul exhorts the Philippians Phil. 2. ver 5. that the same mind in them which was in Christ I might largely insist upon this but this may suffice Onely carry this along with you 1. Iohn 2. vers 2. He that saith he abideth in Christ ought so to walk even as Christ walked The chiefest thing in Christ imitable by us is love to the brethren as the same John in his first Epistle largely and sweetly treateth of So much for the former part of the words A word to the latter My brethren my kinsmen after the flesh I hope you know that Paul was a Jew and so his Brother-hood comes in as he was a circumcised person therefore he cals them brethren according to

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

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