Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	day_n	eat_v	flesh_n	7,778	5	7.8149	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49291	Personal reprobation reprobated being a plain exposition upon the nineth chapter to the Romans, shewing, that there is neither little nor much of any such doctrine as personal election or reprobations, asserted by the apostle in that chapter : but that his great designe is to maintain justification by faith in Jesus Christ, without the works of the law / humbly offered to serious consideration, by Samuel Loveday.	Loveday, Samuel, 1619-1677.	1676 (1676)	Wing L3235; ESTC R39683	197,425	354

of the flesh are understood to be such as look for justification and acceptance with God upon the account of the works of the law circumcision and Obedience to the ceremonial law this is plain for flesh and works of the law are often taken one for another and by this our Apostle Rom. 4.1,2 what shall we say then that Abraham our father according to the flesh hath found for if Abraham were justified by works that which is called flesh in the first part of the verse is called works in the latter part this is understood Gal. 3.3 of being made perfect by the flesh and so chap. 4.29 he that was born after the flesh persecuted him that was born after the spirit that is he that was born according to the works of the law and thus S. Paul must be understood Phil. 3. though he was circumcised and kept the law yet he had no confidence in the flesh now in this third sense must our text be understood the children of the flesh are not the children of God Adoption and heirship doth not come in that way they that have nothing else to plead must stand off let us take it in which sense we will the text is here the children of the flesh are not the children of God 1. Such as have only nature Nor 2ly those who live after the flesh though they profess to believe in Christ Nor 3dly those who are most circumspect as to the observation of the law except they believe in and obey Jesus Christ Secondly who are the Children of the promise unto whom these are opposed By children of the promise must be understood such as rest and depend upon the free promise of God in Christ for life and salvation believers in Christ who seek for acceptance and salvation by him alone such as are begotten to love and obedience by the power of the promises To this doth the Apostles words agree Such as are Christs are the seed and heirs according to the promises therefore doth the Apostle oppose the Law to the promise Gal. 3.18 For if the inheritance be of the Law it is no more of the promises but God gave it to Abraham by promise So also Gal. 4.14 if they that are of the law be heirs their faith is made void and the promise of none effect the Gospel is a dispensation of promises and consequently of faith S. Paul calleth the Saints Heb. 6.17 the heirs of promises So also Gal. 4.28 We as Isaac are children of the promises So that when the Apostle saith here the Children are counted for the seed he intends not others then true believers in Christ Jesus Thus I have briefly answered these two Questions in order to the explication of the words I shall now summary the first part of the words into this Doctrine Doct. That the true seed of Abraham are not nor were not at any time estimated or accounted as they were found in the external profession or practice of Ordinances though of Gods own appointment but of such who under such Ordinances had the life and power of them in their hearts The true heirs of justification and salvation were in all ages intended to be inwardly and believin●…y children of God God did never accept of any outside professors since the beginning but as he was a searcher of hearts allways so he allways required heart and inside-worship he did always require to be worshipped with heart soul and strength In Abels time Cain was a worshiper as well as Abel but the difference lay in the inside of the worship therefore it is said Heb. 11.4 by faith Abel offered to God a more acceptable sacrifice then Cain In the time of Circumcision God was not satisfyed with a fleshly circumcision only but God calls for circumcision of heart Deut. 10.16 circumcise therefore the foreskin of your hearts and we see the severe threatnings of God against Israel for the want hereof Ierem. 9. Inward spiritual worship was always required and much more in gospel-Gospel-days therefore Christ tells the Jews John 6.53 Except you eat the flesh of the son of man and drink his blood ye have no life in you Rom. 2.28 he is not a Jew who is such outwardly God almighty was so cautious and careful lest men should bear upon works for Justification and acceptance with him thereupon that he declares Abraham justified before he was circumcised and that our Apostle takes special notice of Rom. 4.11 Abraham received circumcision a seal of the righteousnesse of the faith which he had being not yet circumcised to which agreeth these words verse the 5. now to him that worketh not but believeth in him that Iustifieth the ungodly his faith is accounted to him for righteousnesse so that it is plain that the spirit of God is greatly concerned in beating men off from bearing upon works of righteousnesse and we see the spirit of St Eaul to this purpose Titus 3.5 not by works of righteousnesse that we have done but according to his mercy he saved us This Doct. seems to discover to us a great mistake amongst professors in this day there are but a sew who do not erre on this hand to bear upon their external obedience to ordinances and raise their comforts and hopes from thence Is not this like the plea of the pharisee Luke 18. I fast twice in the wee● are there not many who bless themselves upon this account and this appears because your comforts are high and low according to your duties but some may say ought it not so to be I answer you must have a special care to keep allways in a clear sight and sense and assurance of your relation you stand in to God if you are truly regenerated persons and are begotten from above do not easily let go that hold it is the duty of a child to grieve that he hath offended his loving father but not to call in question his relation to him thereupon God doth not unchilde for every fault nor for many sins if they be not wilfully committed but I pray mistake me not I would not have Gods children passe lightly over their miscarriages against him nor their unanswerable returns to him but mourn cordially as David and Peter did not in slavish but filial frame of spirit but know this that our sanctification is not the ground of our justification but the Demonstration of it good works may demonstrate our justification 2. Let each of us be instructed from hence to have a special care that we do not bear or rest upon our Gospel-obedience for acceptance or justification namely our Baptism nor other gospelobedience in ordinances for this we may be assured of as a truth that if legal performances of God● appointment were not accepted being only outward much less are gospel persormances in ordinances acceptable without the spiritual part of them Baptism hath an inside as well as circumcision which consists in two parts death to sin life to righteousness now if

cry up Gods speakings yet undervalue the Scriptures nay preferring revelations and imaginary speakings of God before the Scriptures Holy St. Peter who we are sure was guided by Gods spirit was of another minde who exalts the Scriptures above the real speaking of God to him in the mount and calls the Scriptures a more sure word of the prophets 2. Prize the holy Scriptures as sayings of God himself obey them and tremble at them as if God were speaking himself with an audible voyce so much for the first Doctrine 2. Doctrine drawn from the manner of Gods applycation to Pharaoh the Scriptures saith unto Pharaoh the greek word saith it is to speak or treat with Doctrine That Gods way even with very wicked men is to intreat them not force them to obedience Though it is in Gods power to force compel and crush them yet he chooseth to treat with them and invite them by his sayings to obedience this is a truth from the beginning even with Adam in the garden when he had sinned and forfeited his life without a word to be spoken to him yet God reasons or words it with him and this is Gods way all along to Saul to David to Solomon to the Jews God is speaking before striking but I shall say no more to this 3. Doctrine which is more general from the text That God almighty doth greatly concern himself in his peoples afflictions and oppressions No father or mother doth more cordially and sensibly concern themselves for their natural children who are most dear and tender to them then God doth for his God for their sakes will interpose with the greatest men and Monarchs on earth and make them to know that he is above them when they abuse his first-born this is the very ground of Gods sending Moses to Pharaoh he had a perfect and deep sence of their afflictions I have seen I have seen saith God their afflictions it is recorded Judges 10.16 that his soul was grieved for the afflictions of his people this is the cause propounded why he sends to the nations Zecha 2.8 because they had been afflicting his people who were as dear to him as the apple of his eye and so we have it Esa 63.9 where he speaks of this very affliction if we observe the context in all their afflictions he was afflicted with them God hath a simpathy with them in their afflictions it is as if he had afflicted himself it is true God many times seems as if he did not regard the afflictions of his people he bears long with their enemies as in this oppression in Egypt he suffered them to be evil intreated 400. years Act. 7.6 as afterwards he suffers them to be afflicted 70. years in Babylon yet this is not because he did not perfectly see and take notice but because God hath a work to perform both upon his people and upon their en●mies and when he hath performed his work upon both when his people are fit for deliverance and his enemies sins are full Gen. 15. then God steps in precisely the very same day Israel must not stay a day longer then needs must in Egipt God hath great judgments to bring forth upon the nations upon this very account for afflicting and oppressing his first-born in special upon Mistery Babilon for his peoples sakes to avenge the blood of his servants this doctrine affords two words to two sorts of people 1. To persecutors and oppressors of Gods people know it is a dangerous thing to be found so doing wronging Gods first-born son such who are so near and dear to God wo saith our Lord to the world because of offences to his little ones and it is not the height or greatness of men or powers that can excuse them God speaks to the great and high King Pharaoh in this case and wherein he dealt proudly he made him to know that he was above him 2. To those whose portion it may be to be oppressed or persecuted I shall only name three words of direction to you 1. I know for certainty that God takes special notice of all your wrongs and injurys even the least of them 2. He sees such a state to be best for you for a time 3. That state shall not last a day longer then the set time see Exo. 12.41 4. Doctrine I have raised thee up or delivered thee according to the former interpretation That every act of impunity and reprieve from judgement misimproved doth directly contribute to the fitting and preparing such a person for wrath Gods very purpose in reprieving of Pharaoh six times was that if after all he did not humble himself and let Israel go he would make him examplarily the subject of the power of his wrath so as that all the world should ring of it and he would place the foot of his proceeding in wrath upon his kinde and deliberate treatys with him Ainsworth reading this text Exo. 9.15 doth reflect much light upon this doctrine so also doth the Chaldee paraphrase which I shall not again repeat inasmuch as you have it before in the explication this was Gods argument with his people Judg. 10.11 seven times I delivered thee this is Gods argument with David 2 Sam. 12.8 this is the argument with Hezekiah Esa 38. he had not rendered to God according to the benefit and this with Pharaoh oh what a dangerous state it is for persons or nations to be rebellious under reiterated mercies and deliverances no wrath is raised so high as that which is raised on this foundation and so I will leave each person to apply this Doctrine it may be of instruction to each of us 5. Doctrine That I might make my power known in the which is the power of his wrath I note That as God is incomparable in his long-suffering patience and goodness so he is as transcendant and unconceiveable in the power of his wrath As his thoughts of mercy is above our thoughts and imaginations Esay 55. so also is the power of his wrath as much above our reach Psal 90.11 who knows the power of thy anger see how the prophet Nahum takes notice or both these in God Nahum 1.3 slow to anger great in power will by no means olear the guilty of this power and long-suffering we have the Apostle speaking afterwards verse 22. there are two natures in God Esa 42. he is a lamb he is a Lion from hence learn to make peace with him before his wrath be kindled Psal 2. last And that my name might be declared 6. Doct. That God almighty designes in his de●…ings with men the exalting his own name to make his name known to get himself a great name He aimed at this in the destruction of Pharaoh Exo. 14.17.18 Neh. 9.9.10 I will but name this 7. Doctrine That mercies exercised and judgments executed doth both tend to exalt Gods name God had a double work in hand whereby his name should be declared in all the earth in the