Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	jesus_n	lord_n	8,211	5	3.8236	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

called for it brings us thus to consider of God God at the first was to us an incomprehensible being therefore Moses could not deal with God as he was to be looked upon but desires God to speak in a way more suitable to him which was by giving them Laws to walk by which God did for him and the rest see Exod. 20. Yet notwithstanding this speaking of God was too hard to be understood that is what his intent was in those sacrifices and ceremonies wherein he was darkly seen this was the first degree of Gods condescension to man to be abstracted as I may so say and here was spirit abstracted from God that so by a little man might understand and taste what this vaste incomprehensible being was but this was not all but God therefore is pleased further to be abstracted that is to send Christ who is more expresly his image now this Spirit comes to be more strong and gives a nearer discovery what this incomprehensible being is but this is not all neither but this Image or Abstract or Spirit must yet again be distilled through the Limbick or Stil of sufferings and death it selfe to bring forth yet a more exact Spirit this is intimated by John 7.39 thus I have brought you down to the word of Christ or Mind of Christ which is the best discovery of God and truest taste of him that hath been yet made known unto the sons of men This is that Spirit spoken of by Christ John 14.26 Iohn 16.13 Chap. 17.8 which some tasted deeply of after Christs ascension as Acts 2. ver 3. and all taste of who taste of the Word of God Heb. 6.4 and receive the Gospel of our Lord Iesus Christ Indeed there are some that with those in the Acts 19. ver 2. who have not received the holy Spirit since they believed that is they have not been transformed into the same image of life and power See Luke 24 49. compared with 2 Cor. 3.8 But we all beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit or Power of the Lord. But are such as Timothy speaks of 2 Tim. 3.5 who have a form of godlinesse but deny the power This shews the Power of the Word or Spirit that it is of a transforming nature this is attributed to the Gospel Rom. 1.16 It is the Power of God to salvation to every one that believeth This is that Spirit or Power that Stephen was qualified withall See Acts 7. he was full of the holy Spirit 1 Thes 1.5 Our Gospell came not unto you in word only but also in power and in the Holy Ghost 1 Cor. 4.20 The Kingdom of God is not in word only but also in power This is that Spirit or Power which the Lord hath promised and which we are to expect and pray for according to that in Luke 11.13 compared with Judges 16.28 where Sampson prayeth for strength which in the former Chapter 14. verse he cals the Spirit of the Lord. Likewise see and consider Micah 3.8 This I say is that Spirit which we are to taste God by to know God by and to comprehend God by namely his Word and he that hath this Spirit dwelling or abiding in him walketh as Christ walked pleasing to God and profitable to men So then thus I will speak that which I am deeply affected with and shall be substantiall and true not in word only but in power So much for the explication of the first verse Verse 2. That I have great heavinesse and continual sorrowing of heart This is part of that which he affirms in the former words There are three gradations or degrees used by the Apostle to set it forth as first heavinesse Secondly sorrow and that continually We shall a little consider what he means by heavinesse and sorrow and what difference there is between them the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth heavinesse which causeth sleep as Luke 22.45 Christ cometh to his disciples and findeth them asleep with heavinesse the Latin word aegritudo is taken for griefe passion or sorrow of mind and sometime sicknesse of body as in 1 Pet. 2.19 the reading these Scriptures following will informe you what manner of heavinesse it was Iohn 16.6.22 it is there taken for sorrow 2 Cor. 2.10 it is there taken for griefe Phil. 2.27 there the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for sorrow again but the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deep as the Latine word cruciatus which implies torment pain affliction a crosse and to be nailed upon a crosse Luke 16.24 It is further taken for the travel of a woman as 1 Thes 5.3 where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred travell so likewise Gal. 4.19 it is taken for the sorrows of death as in Acts 2.24 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used so that by these places here cited it appears to be very great sorrow even to pain and travell nay to be crucified for his friends the Iews Oh then I might a little presse this upon you is it so with you that professe yourselves to be of Pauls spirit are you grieved even to death even to crucifying for your friends according to the flesh because they are in darknesse and do not enjoy the light of the Gospel which you do I fear we may all put our hands upon our mouths and accuse our selves of neglect of our duty in this particular Pauls condition was like Christs indeed he walked as Christ walked his soul was sorrowfull even unto death even so was Pauls He who thought it no robbery to be equall with God yet made himselfe of no reputation Phil. 2.6 7 8. and was excluded from the glory which he was before invested with and was accursed from God which separation makes him cry out My God my God why hast thou forsaken me Mat. 27.46 even so Paul wisheth himself accursed or separated from Christ for the Iews such was his love towards them as you shall hear more at large when we come to the 3. v. Now if we were in this condition oh what means would we use what industry vvould vve use to be delivered as the same Apostle expresses to the Gal. 4.19 My little children of whom I travel in birth until Christ be formed in you and do but look back upon Pauls Epistles vvhat means he useth from this travel as his earnest prayers to God for them chap. 10. ver 1. so vvould vve if vve vvere as Paul how vvould vve pray in their behalfe vvho are in darknesse and not only so but he useth means as in the 11. of the Romans ver 14. he there magnified his office before the Gentiles to see if he by any means could provoke the Jews to emulation that thereby he might save some of them he useth all means possible to bring them in again to what they lost and the

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

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