Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	command_v	marry_v	strumpet_n	78	3	16.1378	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

to prophesie before the Prophet Isai For Isaias as is gathered cap. 7. ver 8. began threescore and fiue yeares before the captiuitie and ouerthrow of the Israelites that is about the thirtith yeare of King Azarias and seauen whole yeares after the death of this Ieroboam of whom Oseas here maketh mention and therefore by Isaias there is no mention made of Ieroboam the sonne of Ioas. But Oseas began to prophesie as the fourth verse hereafter sheweth about the end of the raigne of Ieroboam Oseas prophesieth after Amos and Ionas Therefore he prophesied also after Amos the Prophet as I haue said vpon Amos and almost threescore and two yeares after the death of the Prophet Elizaeus Whereof there is 2. King cap. 13. ver 14. He prophesied also after the Prophet Ionas Vers 2. At the beginning the Lord spake by Hosea and the Lord● said vnto Hosea Goe take vnto thee a wife of fornications and children of fornications for the land hath committed great wh●●dome departing from the Lord. A plaine declaration of God his dealing with the Prophet A Plaine laying open of the processe insuing For Oseas reporteth the very words themselues by God reuealed vnto him and that in such order as the same were by God declared vnto him For he saith In the beginning and at what time the Lord spake vnto me by that same extraordinary maner he commanded that I should take vnto me a wife c. The Prophet therefore hereby doth signifie that God spake vnto him and commanded him often times that hee should deliuer many things vnto the people of Israel but the first reuelation the which was made vnto him by God and the thing that first of all hee was commanded to open doe and propound vnto them 1. What God commanded Oseas was this that he should take vnto him a wife c. This verse then containeth two things the one what GOD spake or commanded Oseas The other why hee commanded him any such thing as is here in this place mentioned 2. Why he so cōmandeth him And touching the first God commanded that Oseas should take vnto himselfe in marriage a wife and that not any one whatsoeuer 1. Oseas commanded to marrie a common harlot The children begotten called bastards but such a one expreslie as some times had been a knowne and stinking strumpet yea and the which continued an harlot after that she was married Oseas then married a strumpet of whome hee should beget afterwards children the which by reason of that blot and infamie or euill name of their mother were here named by the Prophet and also commonlie by others the children of an harlot or bastards This place misse-vnderstood by some For this is not the meaning as some suppose of these wordes children of an harlot or of fornications as if the minde of the Prophet were that the wife which Oseas at the commandement of God had married was first his strumpet and that he begat the children on her in fornication but Oseas begat them in lawfull marriage the which notwithstanding because of that same dishonestie and vnchastnes of their mother knowne vnto euery man and of her not laide a side after her marriage were called the children of an harlot But albeit this place of some be vnderstoode in this sense as I haue expounded it yet I had rather yeeld vnto their opinion The better sense and meaning of this place who write that these things are in such wise tolde by the Prophet as if they had been appointed by God to bee declared onely and not commanded to be done indeede This therefore Take vnto thee a wife is thus much to say declare this from me saith the Lord as if thou thy selfe hadst taken vnto thy felfe a wife the which was before a strumpet and vnchast yea and moreouer remained such a one also after marriage as appeareth cap. 2. of this prophesie vers 5. Now the reason why God would haue such a thing as this propounded and setforth by the Prophet as if it had been done by him 2. Oseas commanded to propounds this similitude vnto them to signifie their spirituall fornication against God their husband is this For that God by this similitude of a married woman and a wife playing yet still the strumpet after marriage would teach that the fame people whome hee had taken to wife had alwaies most shameleslie played the harlot For both of old that is before they were taken of God to be his people they were idolators in the person of Abraham Iosh 24. ver 2. Yea and much more also after that they were taken and ioyned vnto God for his inheritance by a peculiar couenant as the prophet will shew hereafter cap. 2. ver 5. Further he defineth what and what maner of fornication this fornication of the people or of the land is that is to say it is to turne aside from the true worship of God and to cleaue vnto idols the contrarie whereof Paul doth declare in the Thessalonians to their great prayse and commendations 1. Thess 1. ver 9. writing of them thus For they themselues he meaneth other faythfull in Macedonia and Achaia shew of you what maner of entring in we had vnto you and how ye turned to GOD from Idols to serue the liuing and true God This whoredome therefore whereof he speaketh is spirituall like as this marriage of God with vs is spirituall as Paul sheweth speaking of the marriage of the Church of the faythfull among the Corinthians with Christ after this manner I am iealous ouer you with godly iealousie for I haue prepared you for one husband to present you as a pure virgin vnto Christ. Vers 3. So he went and tooke Gomer the daughter of Diblai● which conceiued and bare him a sonne A cōtinuing of the former processe shewing THe continuing of the former processe For Oseas goeth on to shew what followed the same commanding of God vnto him And first of all he teacheth that this marriage by the commandement of God was in such sort of him propounded and tolde vnto the people 1. The propounding of this mariage as if he had indeede and in truth marryed such a wife that is to say an harlot Secondly he declareth what fruit and children were begotten by that maryage 2. The children comming of the same and what the signification of them is that is what is the minde and meaning of God herein Now the purpose and meaning of God was vnder the name and figure of this kinde of marriage to haue shewed and declared the notorious treacherie and faithlesnesse of the Israelites towardes him wherein when as that wife no doubt was greatly honoured by her husband 3. What God signifieth hereby she notwithstanding on the contrary parte by a singular kinde of vnthankfulnesse did wonderfully dishonour her husband and therefore did grieue him 1. The faithlesnes of the Israelites the wife toward●s God

and said through Ninive by the counsell of the King and his nobles saying Let neither man nor beast bullocke nor sheepe taste any thing neither feed nor drinke water An amplificatiō of the former circumstance of the persons AN amplification of the same circumstance of the persons whereunto are also adioyned two other circumstances And the amplification of the persons repenting consisteth in this that the men of all ages sexe and kinde or condition as the Peeres and States of the Realme and also the common people fasted and cloathed them-selues with sackecloath They did therefore openly repent Concerning age the very children and infants also fasted concerning sexe the females the males yea the bridegromes and brides fasted And these are gathered by this word Man in this place taken generally But Ioellcap 2. ver 16. all these former are expressely commanded for to fast in these wordes Gather the people sanctifie the congregation gather the elders assemble the children and those that sucke the brestes let the bridegrome goe forth of his chamber and the bride out of her bride ch●mber Thus then all that same whole most great city was in sorow and full of most bitter heavinesse and therefore gaue forth testimony of her repentance Such a generall sorow doth the prophet Isai foreshew that the Moabites shoulde be in because of the great evils that were to come upon them cap. 15. ver 3. In their streetes saith the Prophet shall they b●● girded vvith sackecloath on the toppes of their houses and in their streetes every one shall howle and come downe with weeping Read the whole chapter To be short not onely the men but also the cattell All the tame beasts of the Ninivites doe fast that is all the brute beasts that were tame and had their being with men fasted put on sackcloath and cloath of haire as the oxen the sheepe under which by the figure Synecdoth which is when the whole is put for the part or the part for the whole I doe comprehend the other kindes of tame beasts 〈◊〉 hennes dogges and the rest which doe live of foode given unto them by men and not of ravine But this latter point was extraordinarie in this publike repentance neither is it rashly of us to be followed but was used by them to shew the greatnesse of their sorrowe And thus much of the first circumstance of this publike repentance of the Ninivites 2. Circumstance of this repentance There followeth the second circumstance namely the meane whereby this repentance was proclaimed It was proclaimed by the publike commandement of the king and his whole counsel the which by a sergeant was openly cried and declared through out the whole citie of Ninive So those things which are publike ought to be done by the authoritie of the publike counsell The third circumstance is the forme and maner of this repentance 3. Circumstance and the same moste exquisite or perfect so farre footh as concerneth the outwarde signes for all these are commaunder to fast from all kind of meate not onely from delicate and dairtie meates sackcloath and cloth of haire are appointed for the●●to weare and to be clothed withall so that both the men also the beasts themselves might be understood to be worthy of that anger of God that is of death Finally a strong crie unto God is commaunded with mourning and teares that by the earnest feeling of their miserie and guiltinesse before God all of them might repent and mourne For here is prescribed or appointed a religious fast and not a naturall or physicall fast Vers 8. But let man and beast put on sackcloath and cry mightily unto God yea let every man turne from his evill way from the wickednesse that is in their handes 4. Circumstance The end of this fast and repentance THE fourth circumstance the end of this fast repentance For they were commanded not only to use these outward things but also to cast away all their wicked living earnestly and to refourme and amend the same sincerely And this by the figure Synechdoc he which is when the whole is put for the part or the parte for the whole is comprehended under the name of wickednesse or violence because that this is commonly the first publike fruite of the uniust life of men namely violence or hurt the which is offered by vs unto our neighbours And therefore Paul saith 1. Thess 4.6 Let no man oppresse or defraud his brother in any matter for the Lorde is avenger of all such things This is then another part of repentance Here is nothing spoken of the true worship of God of the covenant and embracing the Messias no nor so much as of laying aside of their idolatrie doe these Ninivites take any care or thought but only of such knowen vices as doe turne to the hurt of men Ver. 9. VVho can tell if God will turne and repent and turne away from his fierce wrath that we perish not THis is a rendring of a reason of the former commandement comprehended in the kings decree concerning their fasting A reason of the former comman dement of God and also their putting upon them of sackcloath and ashes wherby both the people are encouraged unto repentance to wit upon hope to escape the wrath of God and also by the same is shewen what manner of feeling that same generall feeling is the which all men have which are not plaine Atheistes of the mercie and kindnesse of God towardes mankinde For all men by the remnants of the light of nature which is in them doe generally knowe that God is both iust and also mercifull that which his government of the worlde and expeperience it selfe doeth proove but yet all this notwithstanding they neither know the foundation nor yet the force both of this iustice and also mercy of God as namely being infidels the which neverthelesse the faithfull doe understand being taught both by the worde of God and also by the holy ghost We haue therefore seene before both in the marriners and also in the Ninivites themselves what manner of common knowledge there is in all men yea even in the infidels concerning the righteousnesse of God to wit that he is iust and a punisher of wickednes so also this is a common principle engraffed in the hearts of all men that God likewise is mercifull and loving But both these knowledges doe farre differ from that which the godly and the faith full haue concerning both these properties and vertues of God out of his word and by the feeling and swetnesse of a true faith For as high as the heaven is above the earth so great is Gods mercy toward them that feare him Psalm 103. vers 11. and Psalm 34. v. 8. the prophet willeth the faithfull who indeed only haue the true feeling hereof To taste and see how gratious the Lord in and addeth Blessed is the man that trusteth in him Feare the Lord ye

poore and let none of you imagine euill against his brother in your heart Particular duties toward some certaine persons THe third sort hath those duties the which men doe owe particularlie vnto certaine persons by the commandement and feeling of true charitie it selfe that is rather and more readily then vnto the rest of other men And these are such dueties as both the law of GOD and also the feeling of humanitie it selfe doth commaund vs to performe especiallie vnto persons afflicted or in trouble and misery as vnto Widdowes Fatherles children strangers the poore and such as are destitute or voyde of man his help Deut. 16. ver 11.14 Psal 82. And this is that which we doe owe vnto them namely that because they easelie lie open vnto iniuries and wrongs and are not able to resist and stand against those that oppresse them we neither should our selues take from them that which is their own nor suffer it to be taken away from them Finallie by way of making it more plaine it is here further shewed what maner of charitie or loue ours ought to bee towards them and also all other men namely that we should not so much as in heart thinke or wish or deuise any euill against them much lesse execute it in deed Vers 11. * Or And But they refused to hearken and pulled away the shoulder and stopped their eares that they should not heare The former doctrine confirmed by an example familiar vnto the Iewes GOd confirmeth the former doctrine by an example familiar and knowne vnto the Iewes that they may bee the more moued and giue heede vnto it Whereby they are taught that their forefathers selt punishments and the same most grieuous and the wrath of God and that very great because they worshipped and serued not God in such sort that is according vnto the rule set downe before For they gaue heed only vnto those rites and outward ceremonies mocking God touching which the people as yet propounded the question as the chiefe part of God his worship and seruice being in deed too much addicted or giuen vnto these outward things and very wickedly and through great error of minde placing the whole sway and waight of their saluation and peace with God in these in a maner toyes and trifles Two partes of this narration But this narration hath two partes The first sheweth the contempt of the forefathers of this people who asked this question of God concerning the true worship of God and their rebellion 1. The contempt of their forefathers The second the iudgement of God against them for the same This their contempt is described by an amplification 2. The iudgment of God for the same the which conteineth a proceeding as it were by degrees and also a reckoting vp of those partes wherein their stubborne despising of GOD dooth consist besides that the phrase also 1. And And And And and maner of speech of the Prophet being knit together with many * copulatiue coniunctions doth the better paynt out the greatnes of the rebellion of those former Iewes that the iudgement and wrath of God against them may appeare to bee the more iust and that their posteritie or others should not follow them because that all ●en see that they are to be dispraised and discommended Three degrees of their contempt And furthermore this verse hath three degrees and partes of his manifest contempt or despising of God the which was and appeared in the Iewes before they were so miserablie afflicted or punished in the captiuitie The first degree is They refused to har●● 1. They refuse to heare For by little and little men doe fall into the manifest contempt of God and no man vpon the suddaine and at a push becommeth most lewd and filthie First therefore men refuse to giue eare vnto those things to considder and weigh those things the which are said vnto them by the seruants of God They doe not at the first vtterlie refuse at all to heare but they refuse to consider and to giue heed vnto the things which they haue heard The second degree The pulled away the shoulder or they set their stubborne shoulder against it A Metaphor taken from men that do not willinglie take the burden 2 They pulled backe the shoulder What the figure Metaphora is see Amos cap. 4. ver 12. which is laid vpon them nay which doe refuse it and cast it off and therefore withdrawe the shoulder wherewith they should carrie the burden and striue against it There is a like maner of speaking Nehem. 9. ver 29. But they behaued themselues proudely and hearkened not vnto thy commandements but sinned against thy iudgements which a man should doe and liue in them and pulled away the shoulder and were stifnecked and would not heare For those things which men doe willingly take vp vnto them they are said to yeeld a willing shoulder Sophon 3. 3. They stopped their eares In the second place therefore men refuse to doe and take vpon them those things the which hauing heard before they foreslowed to meditate or thinke vpon In the end they stop their eares and harden them that now they will not so much as onely heare and hearken vnto those things that is to say they refuse and disdaine so much as with the eares of their bodie onely to receiue those things the which before they onely despised to giue heed vnto and to doe Vers 12. Yea they made their hearts as an adamant stone least they should heare the law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets therefore came a great wrath from the Lord of hostes 4. They made their heart as hard as an adamant THe fourth and last degree of the manifest rebellion of men to wit not only the hardning of the eares of their body but also the wilfull stopping of the eares of their heart And this stubbornes is described or set forth both metaphorically and also by way of matching together of contraries Metaphorically in the word Adamant For they did not lightly harden their heart but most stubbornly so that now their heart and rebellious mind against God was not only a stone but also most hard aboue all stones such as is the Adamant so that it neither would nor could by any meanes receiue the words of God by meanes of that ouer much hardning The matching together of contraries lieth in the descriptiō of that word which they despised For it was the word of almighty God reuealed by his spirit and so consequently makinge for their saluation and by the ministery of the prophets not of any men whatsoeuer but of most choice and approoued instruments of God was the same word shewed deliuered vnto them Now euery one of these things seuerally much more all of them ioyntly do increase this rebellion of the Iewes or of men and their contempt or despising