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	lord_n	pharaoh_n	7,022	5	11.1206	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49907	A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.	Le Clerc, Jean, 1657-1736.; Hammond, Henry, 1605-1660. Paraphrase and annotations upon all the books of the New Testament.	1699 (1699)	Wing L826; ESTC R811	714,047	712

in her Bowels the Fathers of two great People of which People that which did first become the most numerous and acquired the greatest Riches and Power should afterwards serve the other tho in the beginning not so powerful 13. To which purpose also is that saying of God in Malachi that he had preferred Jacob and his Posterity to Esau and his Progeny and upon the former conferred much greater Benefits 14. Perhaps some may object that God according to this Doctrin seems to be unjust who as I affirm so much prefers one People before another that are no better than they But that does not in the least follow from this Doctrin 15. For Moses whom none will affirm to charge God with any injustice tells us that when he had prayed God to continue to go before the Camp of the Israelites tho they had deserved his anger and prevailed he received this answer from him that the Israelites tho they had heinously offended him since he had begun to shew them favour should find him also for the future gracious to them and still be accounted by him his People 16. So that the Mercy of God in calling any Nation to the knowledg of himself and making them his peculiar People does not use to depend on the Merits of that Nation but on his own free Will and arbitrary Purpose This is if I am not mistaken the Series of the Apostle's discourse which being so explained directly answers his design in this place and admirably agrees with the sense of the places he refers to in Moses as it is in Moses himself About the 12 th Verse we must consult Grotius Vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to refer to the sense latent in the foregoing words in which tho St. Paul speaks only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the election yet by this very thing that he declares God to chuse a Nation whom he may shew a peculiar kindness to he intimates that he leaves other non-elect Nations in their Sins For as I before suggested there can be no election where something is not cast off because that which is not chosen must necessarily be rejected And to this the Apostle's words in this and the Verses following refer wherein he discourses separately concerning rejection as in the foregoing he had mostly treated about election So that I should paraphrase this 17th Verse thus Moses also teaches us that as to the rejection or praeterition of sinful Nations whereby it comes to pass that the People so abandoned fall into the greatest evils and calamities that may without blasphemy be imputed to God because he says he was commanded to speak to Pharaoh in God's name to this sense that he if he so pleased could easily destroy both the King himself and the whole Egyptian Nation and so make his People a free passage which they had so often refused them out of their Country but he would suffer Pharaoh still to live that he might give further demonstrations of his Power and make his Name great and famous throughout the World See what I have written on Moses's words in Exod. ix 15 16. for what our Author says in the following Annotation does not agree with them Ibid. Note h. Tho the Hebrew word be in the Preterperfect tense yet I have rendred it in its proper place as if it were the Future because of the Verse foregoing which seems to require its being so rendered See my Notes on that place by which this must be understood Vers 18. Note i. By God's hardening the Heart of Pharaoh I think is neither intended any action of God upon Pharaoh's Mind nor so much as any withdrawing of his Grace from him seeing there is neither any mention made of such withdrawing in Moses nor is it necessary to suppose it Nor do I think that Moses purposely abstained from using the Phrase the Lord hardened his Heart till the sixth Plague that he inflicted upon that Egyptian King was past as if then and not before he particularly forsook him For before ever Moses went to Pharaoh God foretold that he would harden him Exod. iv 21 which refers to all his obstinacy from first to last See therefore my Notes on that place Vers 28. Note k. What our Author says in this Annotation he took from Grotius with whom nevertheless I cannot agree in correcting this place out of one Alexandrian Copy contrary to the Authority of all the rest and the Antient Interpreters It is harsh I confess for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the construction is intricate but neither is it much clearer in the Septuagint Besides in alledging Testimonies of Scripture there is but little regard had to the series of the Discourse provided the Writers words are but to the purpose and rightly quoted The words in the Hebrew are thus vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finishing and making up his account in Righteousness whence it is probable they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhorets the Participle Benoni for Pahul Then follows in v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because an account cast up will the Lord make in all the Earth by which it appears that they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiljon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chalah to signify an account and if that be true we may render the words something more commodiously tho to the same sense thus he will hasten an account exactly cast up in Righteousness for an account and that exactly cast up will the Lord God of Hosts make in the whole Earth The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify diligently and particularly cast up and this very thing in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also seems to signify so as to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast up or draw together several sums into one And the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the use of the Chaldee I render by to hasten In French the words might be translated thus il dépêchera de faire exactament son compte avec justice car le Seigneur créateur Dieu des armées fera un compte un compte exact dans tout le païs He will hasten to make exactly his account with Justice for the Lord God of Hosts will make an account and an exact account in all the Land The Prophet's meaning is that as one who carefully casts up an account of his expences and receits sees if there remains any thing over and tho it be but a small sum lays it safe up so God will destroy all the wicked and save only the good tho they be but very few which admirably well sutes with the design of the Apostle I shall add nothing more in this place because I intend hereafter if God permit to