Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abraham_n	glory_n	zion_n	32	3	8.8570	4	false

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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 flesh because he could not call them brethren according to Faith I proceed to the fourth verse which will more fully explain the precedent words who are Israelites to whom pertained the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises vers 4. Whose are the Fathers and of whom as concerning the Flesh Christ came who is over all God blessed for ever Amen vers 5. In these verses we have a Catalogue of those Priviledges which the Jews had but lost them by their disobedience 1. Priviledge first they were Israelites of the seed of Iacob who you know was called Israel upon his prevailing with God Genes 32.28 This name Israel was given him as an incouragement unto him to believe that he should be a great prevailing people with God and also with men for we see in the next chapt a fruit of the promise when he met with Esau his brother Gen. 33. vers 4.5 and so forwards Now that this was a very high Priviledge none will deny as to be such an Israelite to whom such promises did belong for we know that God did own the Israelites as his choice peculiar people both under the Law and under the Gospel as concerning his high expression to Nathaniel Jo. 1.47 Behold an Israelite indeed in whom is no guile Therefore Paul did very well to put this in the first place that they were Israelites because there were no promises made either under the Law or under the Gospel but unto such as are or shall be found in the Common-wealth of Israel for all others are said to be strangers aliens and without God in the World both these are proved by the same Apostle into his Epistle Eph. 2.12.13 That at that time you were without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the World The second Priviledge which the Jews were invested withall was the adoption now the Greek Latin words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoptio filiorum do signifie a receiving in of strangers investing them with sonship as we find Gen. 17. from the 23 to the last where we find as well those who were strangers as those who were born in the house were called sons being circumcised this also was a very high Priviledge for therein the Iews had the same Priviledge as Iesus Christ had under the Gospel for they might receive into son-ship whomsoever would submit to that Ordinance of circumcision and herein they did signifie or type forth that which is spoken of in the Prophet Isaiah concerning Christ that he should be as an Ensign lifted up unto whom all nations should flow according to that in Gal. 4.5 Wherein the Apostle doth declare our adoption by Iesus Christ for saith he to redeem them that were under Law that we might receive the adoption of sons to this agrees Rom. 8.15.23 Eph. 1.5 The third Previledge is the glory wherein we must enquire what the Apostle means by the glory Now the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies splendor Majesty or domminion as Iohn 9.44 Give glory to God Acts 7.2 the God of glory appeared to our Father Abraham Again we see it was one part of the Iews glory to have the presence of God as in the 132 Psal 13.14 for the Lord hath chosen Sion and loved to dwell in it saying this is my rest for ever here will I dwell for I have delight therein The second part of the Iews glory is that they had the Laws of God communicated unto them 147 Psa 19.20 He sheweth his word unto Iacob his statutes and his judgement unto Israel he hath not dealt so with every Nation neither have they known his judgements Even as it is in inferiour Courts Judges they have some of the glory and Majesty of the King because they have power given them by the King to execute his Laws and statutes in his name which in so doing they do represent the person of the King I might largely insist upon these words but take notice of this that these Priviledges are essential unto a Church of God for the Covenant Genes 17. was made unto them as they were separated from all the Nations in the World besides Neither doth God make any Covenants or promises either under the Law or Gospel but unto a people separated from the pollution of the World Esai 8.16 and there God dwelleth These Priviledges belonged unto them as they were the Common wealth of Israel Eph. 2.12 So that there was an Act of Freedom past upon all that came into this Common-wealth or Corporation which Act was circumcision without which they had no share in this Freedom or Priviledge for this was the door by which they were to come in I shall hereafter shew you how this doth allude to the Gospel-principles and indeed which is but the shadow of that substance which the true Church of Christ are in the dayes of the Gospel I proceed to the 5. verse Of whom are the Fathers and of whom concerning the flesh Christ came who is God over all blessed for ever Amen In which words there is declared another high Priviledge added to these Iews that Christ came of that stock I shall not speak of the Deity of Christ because it hath been largely treated upon by others but onely take notice of this that when Paul doth speak of Christs glory he spake very highly of Christ so that in this verse is declared that not onely God the Father but Paul wisheth it so to be as in this word Amen Now from all this which hath been declared from the 1. vers to the 5. vers there are these 3. things considerable First that the Iews were a glorious people above all people in the World besides Secondly that they lost this glory Thirdly that for which losse Paul was very heavy and sorrowfull yet this sorrow was not without hope as we may see in the succeeding verse as in the 6. verse Notwithstanding it cannot be that the word of God should-take none effect for all they are not Israel which are of Israel verse 6.7 Neither are they all children because they are the seed of Abraham but in Isaac shall thy seed be called In these words the Apostle begins to comfort himself concerning Israel and here in he useth several Arguments to raise up his thoughts The first Argument he useth is this that the adoption Covenants promises and glory which he before spake of were not altogether given and made to fleshly Israel but to some other or at least to them under some other consideration so then the Argument lies thus If the promises were made with Israel as they were Abrahams seed according to the flesh onely that is to say circumcised persons then it must not have ceased to such an Israel But we find that it hath ceased unto them according to the flesh as Mat.

wonder if God go the same way to make use of base things foolish things despised things to confound and bring to nought the high and mighty things as wisdome learning and greatnes Why then is it that they cry now a days as it was in Christs have any of the great and learned men believed on him onely a few poor despised ones that know not the law But take notice that this small channell is that where the promise runs and the Jews for not submitting to this way of God lye under blindnesse and hardnesse till their stout heart comes down as Christ tels them Mat. 23. last I will not see you henceforth tell you blessed be he that cometh in the name of the Lord. And here is that treating made good 1 Pet. 2.7 8. unto you that are not perswaded or are disobedient The stone which the builders refused or dissolved the same is made the head of the corner These wise builders who at the first thought the stone not worthy to be laid into their glorious building must return and make it the chiefe stone the corner-stone to direct the whole building Oh miserable are those people that are too wise to build upon this stone especially now after they have had this president namely the Iews folly and mistake Men are to take Christs Rules examples and presidents to build by though they be counted fools by the World it must be so 1 Cor. 3.60 become fools to be wise remember the Iews folly was their wisdom being too high for Christ so much for the 7. verse Verse 8. that is They which ●e the Children of the flesh are not the Children of God but the Children of the promise are counted for the seed I speak little to th●se words because I spake largely to the same thing In the former only take notice of this the discourse how it runs This verse is as it were an explication of the former and it is Pauls second Argument to comfort himself concerning Israel and to clear God concerning his promise there are as I said before two designes here carried on the chief is this Pauls kindred for whom he so grieves shall yet again be received and exalted because they shall be found of the seed of Isaac The second is the manifestation of the cause of this their blindness or hardness the first of these is the chiefest here intended else it doth no way answer the former part of the Chapter neither is it a sutable plaister for such a sore for were the second the chief that is to say that God hath chosen the Covenant of grace in Isaac and rejected the Covenant the Covenant of works Ishmael therefore I say these three Chapters treat chiefly of the Jews coming in again to that glory which they had only by promise but shall have it really afterward I might from this strong affirmation of Paul that the Children of the flesh are not the Children of God prove that it is not Children of believing parents or the like that are in the promise but believers But I hope most people are taken off from this groundlesse conceit therefore I hasten to the main and chief thing here intended which will lie in the third Argument from the 11.12 and 13. verses that is thus viz. that though Israel for whom I grieve so be now thus lowe yet they shall be brought in again and exalted because of Gods promise to wit the elder shall serve the younger I have Gods promise for it nay this was Prophetically spoken by God to Rebeckah who calls things that are not as though they were who cannot be mistaken Known unto God are all his works from the creation of the World but he hath said the word Iacob shall rise and Esau fall therefore it must needs be so the place Isuppose is known to all Gen. 25.23 Rebeckah being with child with twins and strongly strugling in her Womb or hurting one another as the Hebrew word signifieth she could not but be troubled at this strange work Now God by this way or in this speaking to Rebeckah would comfort her concerning him whom she loved who should first be supprest by the elder that yet he should be chief and rule over his Brother therefore he gives her this promise the Elder shall serve the younger Jacob shall rule Esau Now you know that Esau at the first had dominion over Jacob as witnesseth his calling of him Lord Esau and submitting to him when he met him Gen. 33. This promise or prophesie of God to Rebeckah as it then comforted her so also it here comforts Paul and therefore he makes use of the same words Now that we may take up the whole scope of the words I shall lay down these two conclusions First that Jacobs love nor Esaus hatred here spoken of is not yet fulfilled Secondly that the time of Jacobs love is the time of Esaus hatred for the understanding hereof we must inquire what the love and hatred here spoken of is for the which I shall refer you to the several Prophesies concerning Esan as chiefly the whole Prophesie of Obadiah the whole Prophesie speaks of this particular as verse the 8. and 9. they of the Mount of Esau shall be cut off by slaughter and in the 21. verse I will judge the Mount of Esau and add to it the last vers where he tells us when it shall be to wit when the Kingdoms are become our Lord Christs likewise the Prophet Malachy Malachy the 1. and the 2. He hated Esau and laid his Mountain and his Heritage waste for the Dragons of the Wilderness but this is not yet made good as you shall know for it is when God brings back the captivity of Sion Psalm 137. Remember the Children of Edom which is Esau in the day of Jerusalem so that the love of Jacob and the hatred of Esau is in a visible way of exaltation or laying low now that this is not yet clear if you take but the said 3. Chapters together to wit the 9.10 11. of the Romans Love and hatred in God are not to be looked upon as inherent passions as they are in man but we say God is angry when it appears by his acts and works and thus sometimes he is angry with or hates Israel as in the 2. of Samuel the 24. when David numbred the People and so likewise Esay the 60. the 14. and 15. verses where he saith Israel was sorsaken and hated so likewise in the second Psalm verse 5. where the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the nostrils or the appearance of anger in the nose because we should then say God is angry when we see the effects of it so that then God hateth Esau as aforesaid in Obadiah and Malachy when he layeth his Mountain low and not before and then also he loveth Jacob when he acts towards him according to Psalm the 68. and the 13. Now that God shall thus deal with Esau