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
A56633	A commentary upon the second book of Moses, called Exodus by the Right Reverend Father in God, Symon, Lord Bishop of Ely.	Patrick, Simon, 1626-1707.	1697 (1697)	Wing P775; ESTC R21660	441,938	734

here follows Ver. 19. Then the Magicians said unto Pharaoh This is the singer of God The same with what is called in other places of Scripture the hand of God CIX Psal 27. that is his Power There are those particularly Bochartus who think these Magicians did not by these words give Glory to God but thought to save their own Credit with Pharaoh by telling him that it was not Moses or Aaron who were too hard for them but a Divine Power superiour to them all To this purpose Jonathan But they ought then to have been sensible that the Power which they dealt withal was far from being Supream being unable to assist them upon all occasions And no doubt God intended to confound them by taking that time to disable them when they least expected it For why should not their Power have extended to such a small thing as this when they had done greater But God would not let them always abuse Pharaoh with their Illusions and gave them a check when they thought themselves most sure of Success And Pharaoh 's heart was hardned One would have rather expected to have heard that his heart began to relent when he saw his Magicians not only puzzled but quite bafled so that they owned Moses acted by a Power above theirs But this it was not to stick to the good Resolutions which had lately been wrought in him v. 8. from which he not only revolted but grew more resolute not to yield to God The effect of which was this further Induration it being natural for evil Men who resist the Means of their Cure to grow worse and worse affected This Miracle also of the Lice being more loathsom to Pharaoh than terrible might haply be the reason as Dr. Jackson conjectures that he did not intreat Moses and Aaron to pray for him as he had done upon the sight of the Frogs and as he straightway did after he felt the next Plague of the Flies I cannot but add also this further reflection of his Book X. on the Creed Chap. XL. that though the singer of God was very remarkable in producing the Lice which the Magicians could not yet it was no way remarkable in hardning Pharaoh's heart For it is neither said nor intimated that the singer of God hardned it but Pharaoh's heart was hardned that is remained obstinate The Cause of which was his not hearkning to them as it had been before v. 15. Ver. 20. And the LORD said unto Moses rise up early in the Morning and stand before Pharaoh As he had ordered him to do before he sent the second Plague VII 15. Lo he cometh forth to the Water This confirms what was said there that in the Morning it was usual with him to walk out by the River either for his Refreshment or for his Devotion Perhaps that after washing he might worship the Rising Sun For Moses is commanded to rise up early in the Morning and present himself before him And say unto him Thus saith the LORD let my People go c. The same Message he had often sent him VII 16 17. VIII 1. together with an Admonition and Warning of his Danger which God had not given him before the last Plague v. 16. Ver. 21. Behold I will send swarms of flies upon thee c. The Hebrew word Arob being generally thought to come from a word which signifies to mingle Interpreters commonly think it denotes a mixture of several sorts of Creatures And some take it as we seem here to do for all manner of Flies which Aquila calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sorts of Insects Others take it as it is in our Margin for a mixture of noisom Beasts and so the Authour of The Life and Death of Moses God sent Lions Wolves Bears and Leopards and suck like wild Beasts which killed not only their Cattle in the Field but their Children in their Houses And so Josephus expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Bochartus hath confuted this Notion by very good Arguments in his Hierozoicon P. 2. L. IV. Cap. XV. where he shows no words have more significations than the Hebrew word Arab which signifies not only to mingle but among many other things to obscure and darken From whence the Even time is called Ereb And therefore with great reason he approves of the LXX Version who translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Flesh-sly very bold and troublesome being not easily drove away which infests Dogs very much especially about the flaps of their Ears Some take it for that large black fly which fastens upon Beasts and sucks their Blood called Arob from its black colour as Oreb from thence signifies a Crow And so Philo describes this fly called Cynomya that it is as impudent as a Dog and makes its Assaults with great Violence like a Dart fastning its Teeth so deep in the Flesh and sticking so close that it makes Cattle run mad This Plague the Jews say in the forenamed Book of The Life of Moses was sent upon the Egyptians because of the hard Service they made the Israelites undergo in feeding their Cattle Ver. 22. And I will sever in that day the Land of Goshen in which my People dwell c. Here now the distinguishing Mercy of God to the Israelites is plainly expressed which is to be understood in the foregoing Plagues And the Hebrew word as well as the Chaldee signifies I will make a wondrous difference So Jonathan in that day I will work a Miracle in the Land of Goshen For indeed it was a marvellous thing that Countries so near one another should be in such a different Condition at the same time And it was the more wonderful because there was such store of Cattle in Goshen whose Dung is apt to breed Flies That thou mayest know that I am the LORD in the midst of the Earth Who governs all things here below or that have a special care of my People For so Bochart understood by Earth the Land of Goshen In the midst of which God is said to be because he defended and delivered them from this sore Calamity which their Neighbours suffered For thus this Phrase is used in many places VII Deut. 22. XXIII 14. XLVI Psal 6 c. And thus Conr. Pellicanus seems to have understood this Passage which he interprets you shall know that I am the LORD and Prince of this Country Ver. 23. I will put a division between thy People and my People c. It is repeated again because it was a remarkable thing and denoted the Israelites to be God's peculiar People for whom he had a singular favour Which is the reason that this Mercy is called here a Redemption as the word in the Hebrew signifies which we translate division because God exempted and delivered the Israelites from those Flies which sorely infested all the rest of Pharaoh's Dominions To morrow shall this sign be The finger of God was so remarkable in the last Plague v. 19. that