Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	holy_a	speak_v	2,197	5	4.5369	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

a man do what he could to keep himself pure yet there would be defilements and so separations from God and Christ but now God doth not so require purity of men that is external purity that is to abstain from touching of dead bodies or the like but now onely wilfull sins make a separation betwixt God and man I mean those once truly joined unto him see Hebr. 10. vers 26. If we sin wilfully after we have received the knowledge of the truth there remains no more sacrifice for sins The Apostle I say being thus very high in his expressions of his blessed condition with the rest of the Saints viz. believers in Christ as verse the first he now like an affectionate friend looks back upon the rest of his kindred after the flesh as it is the condition of a compassionate heart to look upon others as well as himself and to endeavour to bring others to the same enjoyment with himself this was Pauls condition as if he should say Am I and you who are in Christ thus happy glorious But stay have none lost that which we have found yes you my brethren the Jews have lost that which we have found therefore my joy is a little abated this he is now upon he doth not onely hug and embrace the thing found but withall he wisheth he could perswade the owners to take it of him again though he lose it see verse the third where the Apostle wishes himself accursed or separated from Christ for his brethren his kinsmen after the flesh Therefore the discourse that follows is to be looked upon as from a man deeply sensible of his friends losse which will cause him to comfort himself and them with this that the lost goods shall be returned Now I come to the words verse the 1. Vers 1. I say the truth in Christ I lie not my conscience also bearing me witnesse in the holy Spirit These words are a preface to that which follows the words themselves are an affirmation or I may say an oath where the Apostle doth affirm that he will speak nothing but truth in this following discourse and therefore according to the custome of men he swears himself being not required by any other We have in the words something to be understood or explained as what he means by saying the truth in Christ Secondly what he means by not lying or by a lie Thirdly what he means by Conscience Fourthly what he means by holy Spirit For the first to wit speaking the truth in Christ I understand he meaneth that he will not present that before them which is not which we call a lie but speak words in reference to Christ who is truth it self and speak them as the truth it self and speak them as the truth is in Jesus and so it being truth which he should speak it must center in Christ who is the truth it self But the second will more explain it what he means by a lie The Greeck word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is severally taken in the Scriptures sometimes it is taken for vanity or emptinesse in opposition to substance and fulnesse so God is said to be true and every man a liar Rom. 3. chap. vers 4. And so Christ was said to be full of grace and truth John the 1. chap. vers 4. And so God will be worshipped in Spirit and truth John the 4. vers 24. But this lie is in opposition to truth and so Idols are called a lie in opposition to this substance Jesus Christ see Esai 44. vers 20. Speaking of Idols he saith is not there a lie in my right hand and so the Devill is called a liar because be perswades men to that which is not as at the first he did to Eve Genes 3. chap. vers 4. Therefore the Apostle exhorts the Ephesians and so consequently all believers in Gospel-order to put away lying see Ephes 4. vers 25. Thirdly for that word conscience the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath affinity with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth knowledge and understanding with the mind and regard with the affections as Genes 48. vers 19. the words of Jacob I know well my Son I know well Exod. 1. vers the 8. Who knew not Joseph that is he did not know him so as to regard him so Eccles 2. vers 19. Psalm 49.11 Where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred conscience is rendred an inward thought see likewise Luke 3. vers 27. Math. 7. vers 23. Where the Lord is said not to know the workers of iniquity that is not to know them so as to regard them with his inward affections so that now the Apostle will speak nothing but what he knows very well and is affected with Fourthly what he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit by which we are to understand sometimes that visible discovery of cloven tongues Acts 2.3 sometimes a Dove as Matth. 3. vers 16. sometimes for the word of Christ as John the 3. vers 5. Compared with 1. Pet. 2. vers 2. Where you may see that that which is called Spirit in the one place is called word in another see Rom. 8. vers 16. The Spirit of God beares witnesse with our Spirits that we are the Sons of God to wit the word this is that Spirit which being received and believed quickneth see Psalm 119. vers 50. Where David saith thy word hath quickned me Compare this with the 6. of John and the 63. Which will make it appear plainly that the word is that quickning Spirit so Christ saith in the conclusion of the verse The words that I speak they are Spirit and life and so our bodies are said to be a habitation for God by his Spirit Eph. 2. vers 22. compared with Colos 3. vers 16. Let the word of Christ dwell richly in you and to this add 1. John 2. vers 24. Let that therefore abide in you which you have heard from the beginning which if it do ye shall continue in the Father and in the Son to this add John 15. vers 7. If ye abide in me and my words abide in you ye shall ask what you will and it shall be done unto you this is that Spirit or anointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christhood which makes us on with God as we have the mind of Christ or Spirit of Christ see 1. Cor. 2. vers 16. That is as we have the word of Christ I speak the more of this because men in these late dayes speak much of a Spirit and yet lay low the words of Christ which are Spirit and life but take notice this is that Spirit that doth cleanse comfort exhort and lead into truth yea and make the man of God perfect and wise unto salvation see 2. Tim. 3. vers 15.17 The word Spirit if we take it as it is taken for the quintessence or abstract of God as it may be so

and that he hath thus dealt with Jacob I shall assert some Scriptures first concerning Jacob or Israel the Lord speaks largely by the Prophet Ieremy Ier. 4.6.7 verses he threatned to bring a plague upon them he threatned to lay their Land waste and destroy their Cities waste without Inhabitant and this was not for nothing but for their great Rebellion chap 3. largely set out by this you see how Gods love or hatred appears in his acts so likewise chap. 5.14 and 15. verses and verse 25. Your iniquities have hindred these things from you We have further fruits of this hatred chap. 8.17 I will scatter them with an East-wind before the Enemy I will shew them the back and not the face in the day of their destruction and so likewise vers 19. and many other Scriptures Now all this while Esau who is Iacobs persecutor is saved in a sence because Israel is given into his hands for this love and hatred appears in outward Dominion and submission and this is that hatred and love here spoken of in the Text to wit the making of the one great and the other small the major shall serve the minor thus you see in some part the proposition cleared For the understanding what love hatred is here meant and the time of it For the second proposition to wit that the time of Iacobs love is the time of Esaus hatred must needs be true for all the world being persecutors or persecuted Iacobs or Esau's the one being up the other must needs be down to this agrees the whole current of Scripture and a pregnant place is Psalm the 60. which is to this very thing in hand concerning Esau under the name of Edom where the Prophet mixeth his discourse betwixt them both as in the first verse where God is angry with Israel and scatters them In the last verse he threatneth to destroy both his and Israels enemies and Ezekiel 39. the whole Chapter being to this very thing in hand so likewise Psalm 68. at the first verse and the whole Psalm likewise is eminent to this purpose So that is an undeniable truth that the loving of Iacob is the hating of Esau that is the making of Iacob great must be the making of Esau small I might speak much to this but I must hasten I thus conclude that God did prophetically speak unto Rebeckah that though Jacob should first be small and despised as you know he was yet afterwards at his imbracing Jesus Christ he should be great and honourable and so I proceed to the 14. verse What shall we say then is there unrighteousness with God God forbid These words depend upon the former the Apostle argues thus men are very apt to think that God is unrighteous when he comes to render vengeance upon them for persecuting his people these enemies are as a rod in Gods hand that must be thrown into the fire when it shall be said as the Prophet Esay saith Esay 40.2 she hath received double at the hand of the Lord for all her transgressions which is the time which the Apostle now points at that men I say are very apt to think that God is not righteous in his rendring a recompence to his enemies appears in their pleading with him as in Mat. 25.43.44 When saw we thee hungry c. but the second part of the words is the affirmation God forbid the summe of which words is this that God shall appear most just and righteous in his hatred of Esau and love of Jacob this is cleared expresly by Paul Rom 2.4.6 for it is a rightcous thing with God to render tribulation to them that trouble you it is an equal and righteous thing that as Esau and in him all the persecutors and oppressors of the people of God have had their time not only to persecute but to injoy the fatness of the earth so Jacob who hath been small shall also have his time as it is intimated by Christ Luke 16.25 concerning Lazarus shall have their time to enjoy the earth I mean to reign with Christ on earth herein is the righteousness of God seen very much and this is cleared by several Scriptures as Math. the 5. and the 5. The meek shall inherit the Earth see Math. 19.28.29 Revel 5.10 and Revel 5.20 Psalm 49.14 The just shall have dominion ever them in the morning But it is objected that this love and hatred was before they were born verse 11. for ere the Children were born and when they had done neither good nor evil that the purpose of God according to the election might stand not of works but of him that calleth For answer to which I say the words were spoken by God that calls things that are not as though they were before they had done good or evil and there is no more in the words leaving out the Parenthesis it was said unto Rebeckah the elder shal serve the younger but for more particular answer I say as I proved before that Gods hatred and love is known by his external actings which is not yet expressed towards either of them for the hatred of Esau Malachy the 1. and the 2. compared with Obadiahs prophesie was not acted before he was born neither was it done without reference to his works for in Obadiah its said for thy violence against thy brother Jacob c. Gods promises threatnings have always been conditionally from the beginning of the World As first concerning Niniveh God threatened to bring a Judgement upon them they repented and he repented to consider also Jeremy the 18. If I speak against a Nation to pluck up and to destroy if that Nation turn I will repent of the evil which I thought to bring upon them the truth of which condition of God we see in Ahab 1 Kings the 21.27 28 29. So also Luke the 13. Except they repent they shall all likewise perish From whence I conclude that God doth always threaten and promise conditionally therefore if God did threaten to hate Esau and to love Jacob before they were born it must be according to these rules of his proceeding which is according to their deservings for his rule is to render to every man according to his works Romanes the 2. Now these conditions of God are not always expressed but implied which causeth the mistake as in the case of Ninive Fourty dayes and Ninive shall be destroyed where there is no condition expressed yet it must of necessity be implied otherwise God had not been so good as his word for he did not destroy them But a place eminent to this purpose is the first of Samuel the 23. the 11.12 where David inquired of God whether Saul would come down or whether the men of the Cittie would deliver him up the answer of God was first that Saul would come down And secondly that the men of the Citie would deliver him up neither of which things came to passe If David had been of the mind of