Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	harden_v	hardness_n	pharaoh_n	2,882	5	10.8987	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41639	The court of the gentiles. Part IV, Of reformed philosophie. Book III, Of divine predetermination, wherein the nature of divine predetermination is fully explicated and demonstrated, both in the general, as also more particularly, as to the substrate mater [sic] or entitative act of sin.; Court of the gentiles. Part IV. Book III	Gale, Theophilus, 1628-1678.	1678 (1678)	Wing G143; ESTC R16919	203,898	236

and what do we say more Doth not this evidently denote an active efficacious permission of sin But then 5 his last clause presenting objects and occasions c. overthrows al his former concessions for the wise God doth not only present objects and occasions and thereby open a way to mens infatuation but he also predetermines the mind to the entitative act and efficaciously permits the vitiositie without the least finger in the sin There are other Scriptures which demonstratively prove Gods efficacious permission of sin as Esa 63. 17. O Lord why hast thou made us erre from thy ways and hardened our hearts from thy fear Strangius pag. 839. grants that the Verbe in both Members being in Hiphil oft notes a double action as when we say That one makes another to do a thing though he pretends that sometimes it only notes a permission of the action But it is certain that it cannot here denote a mere naked permission but such as procedes from the efficacious wil of God The like Jer. 20. 7. O Lord thou hast deceived me and I was deceived Whereto answers Ezech. 14. 9. And if the Prophet be deceived when he hath spoken a thing I the Lord have deceived that Prophet Which Texts speak certainly more than a mere idle speculative permission namely such as resultes from the active efficacious directive and ordinative wil of God as Strangius lib. 4. cap. 9. pag. 840 844. grants What this permission of God is and how far it extendes see what follows Chap. 5. § 6. § 6. Let us now passe on to such Scriptures as mention Gods tradition or giving up some to judicial excecation and induration or hardnesse of heart which wil give a more evident demonstration of Gods efficacious predeterminative Concurse to the substrate mater or entitative act of sin Not to insiste on Gods hardening Pharaohs heart Exod. 4. 21. which has been already solidly and demonstratively explicated by a judicious Divine in his Letter to a Friend c. pag. 28 30. I shal begin with Psal 81. 12. So I gave them up to their own hearts lusts or to the hardnesse of their own hearts as Kimhi Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I sent them away in the depraved cogitation of their heart LXX render it Deut. 29. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jer. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence it follows and they walked in their own counsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their own depraved imaginations It 's just with God to give up men to that spirit of hardnesse which they affect his way of hardening is mysterious and invisible he delivers sinners up to the bent of their own lusts and then lets them enjoy what they lust after when men adde acquired hardnesse to natural God justly inflicts on them judicial hardnesse And oh how righteous is it with God judicially to harden such as sinfully yea voluntarily harden themselves And then the heart which is an Adamant towards God and things spiritual is as wax towards sin and Satans tentations And what is the effect of this judicial hardnesse but to seal up sinners from the darknesse of mind to the darknesse of Hel Thus God albeit he be not the Author of sin yet is the Orderer of it and the cause of the substrate act unto which sin is annexed The like Psal 69. 22. Let their eyes be darkened that they see not and make their loins continually to shake Let their eyes i. e. their minds be darkened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be made so obscure and dark as that they may not see their way let al true wisdome be taken from them and make their loins continually to shake i. e. take from them al force vigor and abilitie of acting as they ought let them stagger and reel like to a drunken man The shaking of the loins argues imbecillitie and want of force which is chiefly seated in the loins Thus he procedes and then vers 17. brings Divine wrath to a black conclusion Adde iniquitie to their iniquitie c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies that God addes the punishment of judicial hardnesse to the iniquitie of their voluntary acquired hardnesse We find this piece of judicial hardnesse cited by Paul Rom. 11. 10. Let their eyes be darkened that they may not see and bow down their back alway The Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rendred by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bow down the sense being the same for the bowing down of the back argues the defect of strength in the loins To these Texts we may adde Esa 6. 10. Make the heart of this people fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make the heart fat or grosse i. e. stupid and senselesse for the fat of animals has little sense It alludes to the heart in the animate bodie overgrowen and oppressed with fat These words are six times repeted in the N. T. Whence it follows and shut their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by some dim them or make them dim by others daub them as with plaister or other like mater by others close them al which notes the efficacitie of error and blindnesse that follows on judicial hardnesse The like curse we find Esa 29. 10. For the Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Act. 10. 11. notes a deep sleep or ecstasie and the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to overwhelme with deep sleep and it 's rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10. 9. So that by the spirit of deep sleep must be understood such a stupor of spirit as leaves men without al sense The allusion is to some soporiferous stupifying wine or potion or medicine which being given to a man or sprinkled on him casts him into a deep sleep Hence the Prophet ushers in these words with a direful exclamation vers 9. Stay your selves and wonder they are drunken but not with wine c. i. e. the Lord hath made them drunken with a soporiferous stupifying potion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pricke Act. 2. 27. but from the ancient word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also remains among the Latins as nuo nutus nutare Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to nod or shake the head as they are wont to do who have drunk any stupifying potion So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is such a spirituose stupifying potion as deprives men of their senses makes them shake the head stagger and reel as drunken men Thence it follows and hath closed your eyes When God judicially pours out a