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	pharaoh_n	plague_n	2,988	5	10.1557	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88607	The hatred of Esau, and the love of Jacob unfoulded being a brief and plain exposition of the 9. chapter of Pauls epistle to the Romanes, being the heads of what was delivered in several discourses, both publick and private. By Samuel Loveday servant of the church of Christ.	Loveday, Samuel, 1619-1677.	1650 (1650)	Wing L3233; Thomason E1380_2; ESTC R209387	35,117	84

were such a great sin and evil he lay under as first the persecuting the peculiar people of God and secondly his despising and vilifying of God himself saying what is the Lord that I should obey him was there ever any that abused deliverances more then this man did But let us a little examine the cause because he saith for this cause the cause was partly in reference to himself and partly in reference to Pharaoh First in reference to himself two wayes as is expressed in the following words First to shew his patience and secondly his power his patience in forbearing and bearing so many abuses as Pharaoh offered to him and his people as in vers the 22. Where both these particulars are proved what if God willing to shew his long suffering indured with much patience the vessels of wrath c. Secondly to shew his power that he could take off such a stout Enemy in the height of his rebellion persecution and that he did not onely to deliver and for the comfort of Israel then but for the comfort of his people in succeeding ages which is the very cause and ground that it is here cited in this Chapter the proceedings of God upon Pharaoh that as their God delivered Israel from so potent an Enemy he will also at last deliver Israel from all the Edemites Moabites and Amorites their Enemies God will wound the head of his Enemies and the hairy scalp of these that go on in their wickednesse as he did unto Pharaoh and let men make this construction of all Gods deliverances to consider of the patience and power that God holds forth unto them for Gods raising up of persons gives them power to amend their lives as Pharaoh might and ought to have done But the second consideration why God made his power appear unto Pharaoh was in reference to Israel who else must have been swallowed up and this proves the former Proposition more firmly That the time of Jacobs love must be the time of Esaus hatred for the deliverance of Israel must of necessity be the destruction of Pharaoh so that now Paul argues thus to comfort himself God that did so much for Israel of old in delivering them from Pharaoh will do as much or more in delivering them from their persecutors Esau and the like This is plainly proved by several places of Scripture as in Esay the 10. vers the 24.25 and 26. Where he describes the manner of Gods proceeding in the second place to be according to that of Egypt Esay the 11.16 Esay the 34. from the fifth verse to the end and this deliverance of Israel was not procured by or from themselves but it proceeded from the breast of God himself for he looked down upon Pharaoh's cruel dealing with them and he wrought their deliverance onely they were to do what he bid them to go when he bid them go and to stand when he bid them stand and so must we or they in the second Salvation by Christ the mercy is free Christ is free but we must do as Christ bids us we must hearken to the voice of this Prophet in whatsoever he speaketh unto us Acts 7.37 and as it was then to Israel they were to hearken unto Moses that Prophet they were to go on when he bid them and to stand still when he bid them so likewise it is now so that therefore we conclude thus that mercy and pardon is free it is not of him that willeth nor of him that runneth yet man must receive it or else he shall be never the better for so now I proceed to vers the 18. Therefore he will have mercy on whom he will and whom he will he hardeneth The Apostle is now about to describe God as a Supream Majesty that hath power to punish or acquit these words are woefully abused Some gather from these words that God hardens and shews mercy by his royal prerogative onely without reference to mans works or deservings yet at the same time the same persons deny an earthly King to use such a power but call him a Tyrant that doth rule by his will and prerogative and not by his Law declared but the Apostle herein shewing the will and power of God doth not intimate unto us that he will quit the guilty or condemn the innocent but in a way of Justice and Equity according to his declared Law and will Rom. the 2. and several other places where he declareth to reward every man according to his works and this he hath power to do namely if men break his Laws to punish them and if men obey him to reward them Gods will here spoken of his his word part of which will is John the 6. and the 40. This is the will of him that sent me that he that seeth the Son and believeth in him should have life and the second part of his will is Mark the 6. and 16. He that will not believe shall be damned God will go by this will and it being not observed he hath this power to execute his Laws to the uttermost But here I shall meet with a great objection God hardens whom he will and so he hardens Pharaoh for his will or pleasure to which I answer that as hardnesse and blindnesse is a sin so God hath no hand in it but onely as it is a punishment of sin so he hath a hand in it and so he hardned Pharaoh and so he blinded the Jews But for a more particular answer let us a little consider what way and means God took to harden Pharaohs heart It is by no other means then by mercies and deliverances for all the while the judgements were upon him we find a softnesse in his heart but it was upon the removing and taking off the plague which was an Act of grace and mercy that Pharaoh contracts this hardnesse upon himself Now that this way was a just ground from God to harden Pharaohs heart let all men judge for it is the same way and course that both God and man takes to soften and we know by experience that by this means many hearts have been softned as Ezekiel the 16.63 It was that that softened Saul when David shewed him mercy in cutting off the lap of his Garment onely when he might have slain him but this hardness of Pharaohs heart is no other ways to be attributed to God then the stinck of a dunghil to the Sun or the hardening of a clay-Wall which we know falls out accidentally not intentionally and thus God provoked David to number the people which in one place is attributed to God and in another place to Satan which was true on both sides for first as he had life and motion and heat that was frow God but as he supplied this life motion and heate to triumph in the arme of flesh this was from Satan and thus God is the authour of all the great transactions of the Sons of men and thus he was

rebellious vers the 3. O my people what have I done unto thee or wherein have I wearied thee testify against me The Lord appealleth unto man in all his proceedings that if man doth see or Judge that God hath not in any thing dealt justly or equally let him speak or plead for he is not afraid that men should dive or search into his proceedings in reference to man as some men will affirm therefore Vessels of honour and dishonour are of Gods making for just cause and grounds given by themselves and no otherways vers the 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction I shall be very brief in the following discourse The words are a further vindication of God that he doth not as some say make Vessels of honour and dishonour without reference to their works nay he is so far from that that after they deserve to be made Vessels of dishonour yet he waits a long time upon them and useth all means to reclaim them he suffereth with long patience the Vessels fitted or made up for destruction this the Prophet Ezekiel Ezekiel the 33.11 speaketh largely to why will ye die O house of Israel and how shall I give thee up saith God to Israel it grieves him to do it and therefore it is called his strange work executing of judgement of this long-suffering and patience of God the Apostle Peter speaketh 2. Pet. 3.15 And suppose that the long-suffering of God is for Salvation to this agreeth the first of Tim. the 4.2 and the 4. and remains the 2. and the 4. Which is very pregnant to this purpose but this is not the thing which is so much contradicted but the question is whether this fitting or or making up to destruction be not Gods appointing and ordaining men to destruction from eternity because Peter the 1. the 2. and the 8. He speaks of some that were disobedient whereunto they were appointed and Jude speaks of some that were of ould ordained to this condemnation for that of Peter the words run thus according to the Greek being not perswaded because they were agreed or resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Joh. the 9. and the 22. The Jews had agreed or ordained that if any should confesse Christ they shall be cast out of the Synagogue for the 2. place Jude the 4. of old ordained the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeseripti ordained by writing in the Law and who were them but ungodly men turning the grace of God into wantonnesse destruction must be to the workers of iniquity And the curse of the Lord are in the house of the wicked Proverbs the 3. and the 33. But he blesseth the habitation of the just The wise shall inherit love but shame shall be the portion of fools So it is fitting for destruction is one mans part it is he that must fill up his measure as Christ speaks to the Jews Matth. the 23. Fill ye up the measure of your Fathers and then wrath must come upon them to the uttermost without remedy when they are thus filled up they are fit for destruction so was Pharaoh fitted for destruction by his often hardening his heart the first of Samuel the 6. and the 6. Yet upon such a person or people God waits Romanes the 10. and the last vers All the day long have I stretched out my hand to a gain-saying and rebellious people So God waits all the day long upon wicked men to see whether they will return Thus you see how these words agree with the former Man is very apt to reply against God because he doth not presently make his power appear in punishing the wicked and rewarding the Godly according to that which Solomon in the Ecclesiastes speaks Because judgement is not speedily executed therefore the hearts of the Sons of men are set in them to do wickedly This is the use that most men make of Gods long-suffering and forbearance So Peter speaks of mockers walking after their own lusts the reason is because all things continue as they were the people of God also are very apt to repine and mourn that God doth not presently reward them Hebrews the 10. Ye have need of patience saith the Author that when ye have done the will of God you should receive the promises But here in the words you have the cause why he doth thus wait that his blow might be the heavyer unto all the Pharaohs in the World and that his riches of grace might appear the more eminently unto the Israel of God which brings us to the 23. vers the 23. ver And that he might make known the riches of his glory on the Vessels of mercy which he had afore prepared unto glory He hath prepared unto glory all those that believe in Jesus Christ and obey him Romanes the 2. and Psal the 4. and the 3. He hath set apart for himself the Godly man The first of the Thessalonians the 1. and 4. They were elect of God because they became followers of Paul and the rest as vers the 6. Thessalonians the 2. the 2. and the 13. You are chosen of God through sanctification of the Spirit and belief of the truth so that if you be sanctified and obedient you may conclude you are the elect of God Gods chosen ones Gods Jewels those that own Jesus Christ for the foundation-stone to build upon the first of Peter the 2. and the 7. God hath prepared glory for no other Persons for no unclean thing shall enter into his Kingdom therefore the Apostle addeth they must be sanctified they must be called not onely on Gods part which all men are but such as have submitted unto Gods call Chosen that is those that are counted Gods choice that are contented to follow him as an obedient spouse there is a great mistake in such expressions as these you have not chosen me but I have chosen you where we are to consider Christ as one woing a wife according to that the 2. of the Corinthians the 5. Now we know it is not usual for the wife to look for or to chuse the husband yet there must be a consenting or else it is not a match and thus the wife chuseth the husband above all the men in the VVorld besides and thus Marie was said to have chosen the better part but Christ is the first mover in this businesse so that the sum of all is God waiteth with long patience upon all good and bad Esau and Jacob he waits on Esau to shew the power of his wrath and on Jacob to shew the riches of his mercy and not onely so but so but for the Gentiles sakes that they may come in the fulnesse of them as Paul speaks in the 10. and 11. verses The 24. ver Even as whom he hath called not of the Jews onely but also of the Gentiles For

The hatred OF ESAU And the Love of JACOB unfoulded being a Brief and plain Exposition of the 9. Chapter of Pauls Epistle to the Romanes being the heads of what was delivered in several discourses both Publick and private By Samuel Loveday Servant of the Church of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 4. Qui reddet cuique secundum opera ejus Rom. 2.6 Credens baptizatus salvabitur at non credens Condemnabitur Marc. 16.16 Printed by John Clowes for Gieles Calvert at the 〈◊〉 Spread-hagle at the west-end of Pauls To the READER Courteous Reader IT hath been seated in the heart of man since the fall of Adam to put off the sin from himself and put it upon others yea upon God himself Although it is very strange that man can find none to Father his corruptions upon but upon him that is purity it self who as James speaks James the first and the thirteenth cannot be tempted with evil neither tempteth he any man The Woman that thou gavest me saith Adam Genesis the third and the twelfth gave me and I did eat man is very loath to lay the saddle upon the right horse as I may so say he is loath to take it upon himself the woman which thou gavest me Old Adam in these words laid a platform to all his sons to say as their Father said the want of strength from the cause he not being over-powered by thee he not being compelled by thee thy determination and appointing me is the cause that I am as I am it is because thou hast made me thus But let us a little consider what harm God did to Adam in giving him this woman could not Adam have made use of her to no other end nay did not God give him her to do her good and not hurt Proverbs the 31. and the 12. Thus I say misapplying and misapproving Gods dealings in Judgements or mercies that makes men losers here is Pharaohs heart hardned by God even by giving him deliverances if you take good notice of it it s not under the plagues but under the deliverances as you shall finde in the following discourse because man is so bad himself therefore he judgeth God to be like him as in the 50 Psalm the 21. to reap where he hath not strowed as Luke the 19 and 11. though indeed few men deal so hardly with their fellows but I pray consider the Judge of all the earth shall do right that is to render to every man according to his works Romanes the 2. and whatsoever he exhorteth man unto be assured he is not failing in himself Therefore read without prejudice and weigh things seriously and see if these things be so and see what wisdoms children speak those that are begotten by wisdom which is Jesus Christ for wisdom their Father is justified by them Luke 7. vers 35. and take good notice of the 29 vers of the same Chapter the Publicanes justified God being baptized with the baptisme of John Know this that God is most just and equal in his proceedings towards the sons of men my desire is that this labour of mine may be to thy profit whomsoever thou art and if thou reapest benefit let God have the praise The Epistle Dedicatory To his Honoured Father WILLIAM LOVEDAY DEar Father because this following discourse wants an Indulgent Reader therefore I thought good to present it first to your hands hoping you will readily pass by those failings which may appear therein and cloath them with your favourable construction and Fatherly love and look further then the shell even to the kernell and marrow of this business I shall not present it to you as a free gift but as my obliged duty as a small part of requital for your Incessant love I intreat you to consider seriously of the matter and not to undervalue it because of the meanness of the Author but know I pray you that Gods way and course in the dayes of the Gospel is to appear in weak means to advance his own glory that no flesh may glorie in his presence Out of the mouths of babes and sucklings he will perfect his praise and not onely so but he will lay low the wisdom of the World and the pride of men who stumble at Christ because he is so obscure in the World that they cannot see him neither will they stoop so low as to take notice of him but I hope better things of you therefore accept this small fruit from me and what benefit you receive I doubt not but you will be ready to give God the praise So fare-well A Brief exposition upon the ninth chap. of the Rom. I Say the truth in Christ I lie not my conscience bearing me witnesse in the holy Spirit Vers 1. The Apostle having in the former Chapters of this Epistle largely treated of the glorious and happy condition of those that were entered into the way of the Gospel in opposition to the Law calling it being in Christ as vers 1. Which being in Christ is to be in and under the Ordinances of the Gospel as Gal. 3. chap. vers 27. As many of you as are baptized into Christ have put on Christ In the two former verses it is called Faith in opposition to works The way of the Gospel is called Faith chap. 4. vers 19. My little children of whom I travel in birth untill Christ be formed in you which is till you worship according to the Gospel and not according to the Law as in the following verses So that being in Christ according to the first verse of the 8. chap. Is to walk in and under the Ordinances of the Gospel It is likewise called Spirit in opposition to flesh as this Epistle treateth of as also the Epistle to the Gal. chap. 4. vers 29. he that was born after the flesh persecuted him that was born after the Spirit that is he that was born of works or of the Law persecuted him that was born according to Faith The Apostle having I say again largely expounded and Amplified those two particulars viz. works and Faith in the seventh and eight chap. shewing in the latter end of the eight what cause he and the rest of Gospel-Saints believers in Christ had to Triumph in as vers 34. Nothing shall be able to separate us from the love of God in Christ that is still in opposition to the Law for under the Law there were many separations from Christ as I may so call them upon which so many sacrifices were required to bring them together again but now Christ hath by that one Sacrifice of his for ever consecrated those that are sanctified Hebr. 10. vers 14. I would not here be mistaken as though men thus sanctified could not again be defiled for then I should contradict other Scriptures as the second of Peter the 2 chap. from the twentieth verse to the end and divers other Scriptures But thus under the Law let