Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	harden_v	heart_n	pharaoh_n	2,001	5	11.6391	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52486	Divine eloquence, or, An essay upon the tropes and figures contained in the Holy Scriptures and reduced under the proper titles & rhetorick also several texts of Scripture which fall in with the figures are briefly interpreted, especially those which seem to favour the papist or the Socinian.	Norwood, Cornelius.	1694 (1694)	Wing N1344; ESTC R30070	55,272	145

thing that may be objected against us by answering by way of prevention the very objection our selves Rom. 11. 19 21 22. Thou wilt say then The branches were broken off that I might be graffed in Well because of unbelief they were broken off and thou standest by faith Be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee St. Paul here obviates the objection of the Gentiles who were inserted into the body of the Church and the unbelieving Jews who are here styled the broken branches were rejected this he tells the Gentiles was a mighty favour of God so to incoporate them with his Church but then he also assures them that they must not so far presume upon their present state and vocation For if God spare not the natural branches that is the Jews themselves take heed lest he also spare not the● For if by your disobedience you now incurr God's displeasure you cannot in reason but expect to suffer the same unhappy fare with the Jewish Nation St. Paul discoursing of the resurrection resolves a difficult question concerning the mode and manner of the resurrection and what sort of body shall be raised up from the grave But some will say How are the dead raised up and with what body do they come 1 Cor. 15. 35 36. Thou soul Our Saviour stifles their objection by offering another so very difficult that they were unwilling to answer it Matth. 21. 24 25. I will also ask you one question which if you tell me I likewise will tell you by what authority I doe these things The baptism of John whence was it from heaven or of men This was such a Dilemma and the resolution of it so highly inconvenient that they pretend ignorance and answer We cannot tell Rom. 9. 19 20. Thou wilt say them unto me Why doth he yet find fault for who hath resisted his will Nay but O man who art thou that repliest against God Thus St. Paul anticipates their false opinion assuring them that the work of grace is of God's mere free-will and if he doth deprive some of it he is not in the least guilty of any injustice to them since he is under no obligations to conferr it upon them and this very subtraction of his grace upon their impenitency and continuance in a vicious course of life is no cause of their sin and wickedness but on the contrary their disobedience and sinfull life is the reason why God withdraws the influence of his holy spirit from them and so our sins chase away the holy spirit and render its operation ineffectual to our conversion and so the heart of Pharaoh is hardned EPITROPE Epitrope from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concedo By this Figure we often grant a thing not unwillingly to obtain another and show more effectually the inconveniency of such a Practice or Principle Romans 2. 17. Behold thou art called a Jew and restest in the law and makest thy boast of God and art confident that thou thy self art a guide to the blind Thou therefore that teachest another teachest thou not thy self As if he said I grant thou art an Instructer of the foolish and a teacher of babes but then Why is thy conversation so unsuitable to thy doctrine Where is thy example Where is thy practice and Why are they so disagreeable to thy external profession thus How does our Apostle seem to concede all they desire to prove at last upon them that their practice was not consonant to their principles and from that absurdity more severely reprehends them Judges 10. 14. Go and cry unto the gods which ye have chosen let them deliver you in the time of trouble This seems no small encouragement to their practice of idolatry but in reality 't is the strongest dissuasion from it and virtually implies the disability of other gods to save and deliver them in times of danger 1 Kings 22. 15. The King said to Micaiah Shall we go against Ramoth gilead to battel or shall we forbear and he answered him Go and prosper Where the Prophet seems to encourage them to the battel though he easily foresaw the dangerous consequence of the war 1 Cor. 14 38. But if any man be ignorant let him be ignorant still that is If after such a plain and positive proof of my ministery he will nevertheless resolve to continue ignorant of it let it be at his own peril where the concession is nothing else but a discouragement to his want of understanding and reflection in a matter of so high importance See Amos 4. 4 5. where the Prophet in a way of derision seems to approve of their idolatrous practives Prov. 6. 10. Yet a little sleep a little slumber a little folding of the hands to sleep As if he said You do well to indulge your self in ease and slothfulness but then at last how does the wise Man ruturn upon the Sluggard so shall thy Poverty come as one that travelleth and thy want as an armed Man and so more fully convinceth him of the great inconveniences of an idle way of living James 2. 19. Thou believest that there is one God thou doest well the devils also believe and tremble Where after this sort of commendation of their faith he at last tells them that such a belief without a suitable practice is vain and ineffectual and that even the devils themselves have a speculative faith Matth. 5. 46. If ye love them that love you what reward have you do not even the Publicans the same I will if you please saith the Apostle allow the matter of fact yet what use can you make of it where is the commendation where is the vertue of such a practice if the worst of men doe the very same These following are called secondary Figures of a word PLEONASMUS Pleonasmus you know Sir is a Greek word and 't is uncivil to explain it in your company This Figure makes use of more words than are necessary but they give a much stronger accent and emphasis to our discourses Deuter. 33. 6. O foolish people and unwise Which sort of expression still more eminently denotes their want of wisdom and discretion Prov. 27. 2. Let another man praise thee and not thy own mouth a stranger and not thine own lips And this variety of words is not so unusefull to engage our thoughts to consider with more attention the subject matter of our discourse and the importance of it See Deuter. 13. 4. John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were made by him and without him was not any thing made that was made And the variation of the sence in other words was very convenient to assure us that Christ was before the world and that all things in it were the works of his hand and from the universality of his creative power he must be omnipotent and therefore God for what less than infinite power it self can make and