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	moses_n	pharaoh_n	4,537	5	10.9869	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40084	The principles and practices of certain moderate divines of the Church of England (greatly mis-understood), truly represented and defended wherein ... some controversies, of no mean importance, are succinctly discussed : in a free discourse between two intimate friends : in three parts.	Fowler, Edward, 1632-1714.	1670 (1670)	Wing F1711; ESTC R17783	120,188	376

liberty to distinguish between the sons of Abraham as to their enjoyment of the promised inheritance and other extraordinary priviledges but he declared it again concerning the sons of Isaac For before the birth of the Twins which he had by Rebecca and therefore when neither had done good or evil whereby there should be any difference made between them it was reveled by God to her that her elder son that is the people that should be born of him should serve the younger or the Nations that should descend from him This I say because Esau in his own person did never serve Iacob And this appeareth farther in that God told Rebecca at the same time that two NATIONS were in her womb So that God declared to Rebecca that he intended to restrain the promise made to Abraham to the seed of Iacob onely and that they alone were chosen by him to inherit the good land together with its appendages And this priviledge he tells them here they had not upon the account of any foreseen desert of theirs but onely of his free goodness that called or designed them thereunto Then he thus proceedeth V. 13. As it is written Iacob have I loved and Esau have I hated This is a quotation out of Malachi 1 2 3. where Esau's person was not spoken of but by Esau his posterity the Edomites are understood as you will see if you consult the place Some conceive that whereas God saith by the Prophet that he hated Esau or the Edomites he meant no more than that he less loved them than the Israelites or was not so kinde to them as he was to these in that whereas he gave Iacob or the Israelites a land flowing with milk and honey the portion of Esau or the Edomites was the stony and barren mountains of Seir. And it is certain that so the word that signifieth to hate is in many places to be understood As Gen. 29. 31. Iacob is said to hate Leah i. e. he loved Rachel better as appeareth by the foregoing verse In Luke 14. 26. we are required to hate our father and mother c. and Iohn 12. 25. to hate our lives But nobody understands by hating these any more than not loving them so well as Christ. But however I conceive that by hating in this chapter of Malachi is to be understood very severely punishing and indeed the words following make this evident And observe that the Apostle doth here onely allude to these words of the Prophet nor doth he say that before the children had done either good or evil God said Iacob have I loved and Esau have I hated but onely The elder shall serve the younger But as for that saying Esau have I hated it was after their wicked and most unnatural behaviour towards their brethren the Israelites and also upon the account as you will see if you compare this place with the Prophecie of Obadiah where in vers 10. it is said For thy violence against thy brother Iacob shame shall cover thee and thou shalt be cut off for ever And in the next verses we see what the violence they are charged with was I confess I do not know but that I am singular in this Exposition but it is so very evident that I should wonder if several Expositors should not have hit upon it Now then the Apostle saith V. 14. Is there unrighteousness with God God forbid i. e. Will God be unjust in casting off the seed of Abraham Isaac and Iacob which strictly observe the Law given them by Moses and making those of the Gentiles his special favourites in their stead that believe his Revelation made by Christ and his Apostles No surely we cannot accuse him of injustice if he doth so for it is but agreeable to his own words to Moses V. 15. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion i. e. I will bestow my kindness where I please without giving account thereof to any one And therefore God may justly accept Gentiles to his special favour as idolatrous and wicked as generally they are for he is not obliged to damn all that deserve it and cast off his ancient people the Jews at his pleasure as strict observers as they are of one Law they being disobedient to another Then he thus proceeds V. 16. So then it is not of him that willeth or of him that runneth but of God that sheweth mercy i. e. From thence it is evident that this mercy and favour of God is not the desert or prerogative of those that with great zeal aspire to it but in a wrong way viz. by the Mosaical performances as the Jews do this you will see is very clear by v. 31 32. but to be had from the free grace and mercy of God by faith in Jesus Christ. Then in the verse following the Apostle proceeds to shew that God had reserved liberty to himself not onely in bestowing benefits on whom and on what conditions he pleaseth but also in inflicting punishments and so casting off the Jews notwithstanding their zeal for the Law of Moses for this he tells them God had given them a plain testimony concerning his dealing in the like case viz. shewing his severity against obstinate sinners as the Jews were in rejecting Christ and his blessed Gospel And instanceth in that of Pharaoh V. 17. For the Scripture saith unto Pharaoh For this same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth i. e. Pharaoh having long hardened his own heart notwithstanding the several warnings he had by Moses and no fewer than six Judgements inflicted upon him God at length saith concerning him that he would harden his heart in his just judgement i. e. do that which he would be farther hardened by and addes that he would presently cut him off but that he preserved him and raised him out of great dangers for no other end but to make him an example of his just indignation against obdurate and stubborn Rebels in the more signal and illustrious manner That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated I have raised thee up is to be understood as was now said is apparent in that it signifieth to raise out of some low condition and often from some disease or danger as a very learned Critick hath observed Particularly Iames 5. 15. it is used to signifie raising out of a disease And farther this appears from the Hebrew word that is used Exod. 9. 16. which is the very place that is here cited by the Apostle the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth Stare feci I have made thee stand The Vulgar Latine renders it Sustentavite I have sustained thee The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wert kept or kept alive It followeth V. 18. Therefore hath he mercy on whom