Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	jonathan_n	love_n	lustful_a	26	3	15.9853	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63068	A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit, to the judicious reader / by John Trapp ...	Trapp, John, 1601-1669.	1654 (1654)	Wing T2043; ESTC R15203	1,473,967	888

4. I drew them with cords of a man Not of a beast though they have deserved to be hampered as unruly heifers and to be yoked and ruled over with rigour to be tamed and taken down a link lower yet I out of my Philanthropie yea out of singular grace have dealt civilly nay courteously with them in an amicable and amiable way and not as I might have done out of my Soveraignty and according to my justice I drew them by the cords of a man that is 1. Gently and favourably suiting my self to their dispositions which are oft as different as their faces hiring them to obedience afflicting them in measure with the rods of men 2 Sam. 7.15 fitted to the weaknesse of men If God should plead against us with his great power as Job speaks chap. 23.6 it would soon grinde us to powder but he hath no such designe he correcteth his children vel ad demonstrationem debitae miseriae Aug. Tract in Joan. 124. vel ad emendationem labilis vitae vel ad exercitationem necessariae patientiae saith Austin ad exercitium non ad exitium saith another Ancient to refine and not to ruine them 2. Rationally by cogent arguments and motives befitting the nature of a man able to convince them and set them down with right reason would they but consider Deut. 32.29 would they but be wise and weigh things aright This God wisheth they would do calleth them to reason the case with him Esay 1.18 pleads with them in a friendly way Jer. 2.31 and then appeals to their own consciences whether they have dealt well with him yea or no Esay 5.3 making them read the sentence against themselves as did Judas the traytour Matth. 27.4 and those Pharisees Matth. 21.40 He bespeaks them after most clear conviction as Esay 46.8 Remember this and shew your selves men bring it again to minde O ye transgressours Most people are led on in a continued hurry of lusts and passions and never bethink themselves as 1 King 8.47 never say so much as What have I done Orat. pre Quintio Si haec duo tecum verba reputasses quid ago saith Cicero to Nevius Hadst thou but bethought thy self of those few words What have I done thou wouldst never have been so covetous a cormorant Oh could men have but so much power over their passions and lusts as to get alone and weigh Gods wayes much good might be done upon them But for want of this Fertur equis auriga c. they rush into all excesse of riot as an horse into the battle yea they are so farre unmand as to think that they have reason to be mad and that there is no small sense in sinning I do well to be angry even unto death Jon. 4.9 with bands of love Heb. thick cords cart-ropes as it is rendred Esay 5.18 ropes of many wreathes twisted together and inter-twined with love that sweetest Attractive So Jer. 31.3 With loving-kindnesse have I drawn thee and Esay 63.9 In his love and his pity he redeemed them and he bare them and carried them all the dayes of old He gave them a law the summe of which was nothing but love and multiplied mercies upon them without measure as is amply set forth by those holy Levites Neh. 9. Now mercy commands duty and every new deliverance is a new tie to obedience Love should have love Publicans and sinners yeeld that Matth. 5.46 Yea love should shew it self strong as death Cant. 8.6 Jonathan would have died for his David David for his Absalom Cos amoris amor Priscilla and Aquila for Paul Rom. 16.4 Christ out of his love did die for his people Have I but one life to lose for Christ said that holy Martyr Let men take heed how they sinne against love for this is the greatest aggravation of sinne this is bestiall this is like unruly horses in a teame to break the gears to snap in sunder the traces that should hold them Such yokelesse sons of Belial shall one day be held by the cords of their own sinne and whipt with those cords of conviction that they would not be drawn by Shall the harlots hands be bands her words cords to draw men to destruction and shall God stretch out his hand all day long to them to no purpose Shall he lose his sweet words upon them c Peters heart burst and hee brake out in weeping when he saw Love sparkling in Christs looks Mar. 14.72 and considered how he had burst asunder the bands of love sinned against such manifestations of mercy wiped off all his comfortables for the present drew from Christ those piercing quick questions Lovest thou me yea but dost love me indee O let the cords of Gods kindnesse draw us nearer to him hold us closer to sinne against mercy is to sin against humanity and as no surfet is more dangerous then that of bread so no judgement is more terrible then that which grows out of love felt and slighted and I was to them as they that take off the yoke on the jaws c. i. e. on their neck albeit it seemeth by that law made for not muzling the oxe that treadeth c. that those creatures when they wrought were muzled or haltred up and that halter fastened to the yoke that was upon their necks The sence is this I unyoked them often to give them meat as the good husbandman doth that is mercifull to his beast he lifts up the yoke that lies hard upon its neck leads it to the manger layes food before it c. So dealt God by this people all along from the wildernesse and forward not suffering them to abide jugiter sub jug is Gentium long under their enemies yoke but delivering them out of the hand of those that served themselves of them Ezek. 34.27 Christ also hath delivered His out of the hands of those that hated them and lay hard upon them as the devil is an hard taskmaster that neither takes off the yoke nor layes meat gives no rest or refreshment to his drudges and dromedaries but acts them and agitates them day and night c. Now those that are His Christ brings them from darknesse to light and from the power of Satan to God that they may do works meet for repentance that weigh just as much as Repentance doth Acts 26.18 20. and so finde rest to their souls Provided that they take and keep Christs yoke upon them not thinking to live as they list more saying as those Libertines in Jeremy we are delivered to do all these abominations and learn of him to be meek and Iowly c. Jer. 7. Mat. 11.29 so shall they soon find Christs yoke easie Luth. in loc and his burden light Vers 40. And of this easie yoke of Christ Luther understands this text in Hosea and thereupon discourseth of the Lawes rigour and Gospels relaxation according to that of Austin Lex jubet gratia juvat the Law

head of the poor Covetousnesse is craving and cruel it rides without reins as Balaam did after the wages of wickednesse and cares not whose head it rides over to compasse commodity Yea it panteth after the dust of the earth on the head of the poor as desirous not onely to lay them in the dust Anhelant but to lay them a-bleeding and a-dying there They gape over the head or life of the poor in the dust of the earth so some read the words as devising to destroy them A poor mans lively hood is his life Mar. 12. ult Luke 8.43 for a poor man in his house is like a snail in a shell crush that and you kill him These cormorants earnestly desired and indeavoured to bring dust upon poor mens heads the garb of those that were in heavinesse Iob 2.12 Ezech. 27.30 Lam. 2.20 by their oppressions and injustice yea to bring them down to the dust of death to set them as farre under ground as now they were above Lo this they do as greedily and as greatly desire as serpents and other hot creatures covet the fresh air to cool their scorched entrails See Ier. 14.6 Job 5.5 and 7.2 It is said of Saul the persecutour that he breathed out threatnings against the Church Acts 9.1 as a tired Wolf that wearied with worrying the flock lieth panting for breath So Bonner whipt the poor Martyrs till he was breathlesse Some Interpreters note out of Joseph Ben Gorion Gorionides hist c. 44. that there was an old custom that those that were accused before the Judges should be arrayed in black and have their heads covered with dust And hence they conceive the sence to be this That pant i. e. that earnestly desire that such poor men may be accused by the rich Drusius Mercer of whom they may receive gifts to pervert judgement And this they think to be confirmed by the following words they turn aside or pervent the way of the meeke that is the cause businesse judgement of the modest and self-denying poor the subject of rich mens injuries for most part and unreasonable oppressions Jam. 2.6 A crow will stand upon a sheeps back pulling off wool from her side she durst not do so to a wolf or a mastiffe Even reasonlesse creatures know whom they may bee bold with so do wicked oppressours Veterem ferendo injuriam invitas novam The meek by pocketting up one wrong invite another Ye have condemned and killed the just and he doth not resist you Jam. 5.6 Ye not onely rob but ravish the poor that are faln into your nets Psal 10.9 ye do even whatsoever you please to them as One Martyr said of John Baptist that he was put to death Acts and Mon. as if God had been nothing aware of him and a man and his father will go in c. by an horrible if not incestuous filthinesse such as Heathens by the light of nature condemned and execrated 1 Cor. 5.1 The Indians abhor it shewing themselves in respect of the incestuous Spaniards amongst them as the Scythians in respect of the Grecians whom they so far excelled in life as they were short of them in learning Am I a dog said Abner to Isbbosheth 2 Sam. 3. that is so impudently and excessively lustfull as a dog is so scalded in his own grease Rom. 1.27 Some libidinous sensualists put off all manhood become dogs worse then dogs following their harlots stiled in Scripture salt-bitches Deut. 23.18 such as having abandoned both the fear of God and shame of the world care not whom they admit father son any one every one to profane my holy name As if I were Authour or Fautour of such cruelties and villanies This is to take Gods name in vain Prov. 30.9 yea this is to blaspheme 1 Tim. 1.20 by breaking down the banks of blasphemy and causing the enemies of the truth to speak evil with open mouth as they did in Davids dayes 2 Sam. 12.14 And in Pauls dayes Rom. 2.24 And in Origens dayes Nunc male audiunt castiganturque vulgo Christiani De opisicio Dei prooem quòd vitia sub obtentu nominis Dei celent c. saith He Christians and their religion heareth ill among Heathens by reason of their impious and impure lives and their conversation not becoming the Gospel of Christ Philip. 1.27 Of such carnall Gospellers it may be truly said as Diogenes said to Antipater who being vitious wore a white cloke the ensigne of innocency that they do virtut is stragulam pudefacere put honesty to an open shame bring contempt upon God and his wayes c. Verse 8. And they lay themselves down upon clothes i. e. table-carpets or bedcoverlets layd under those that sit at meat whether on the ground with their legs gathered under them as the Turkish Bashawes do to this day and the Trojans of old stratoque super discumbitur ostro or at beds or tables Turk hist fol. 231. Virg. Enead lib. 1. Horat. 1. Car. od 27. Vide Lambin ad loc Lips lib. 3. Antiq. lection leaning on the left elbow Esth 1.6 and 7 8. Ioh. 13.28 Et cubito remanete presso laid to pledge These should have been restored and not detayned beyond the time prescribed Deut. 24.12 13. Exod. 22.26 27. by every altar It was their fashion to feast in their Idol-temples 1. Cor. 8.10 and 10.21 See Horat. Oda 37. lib. 1. And this in imitation belike of Gods people who were commanded to feast before the Lord in the place that he should chuse to place his name in See Deut. 14.23.26 1 Sam. 1.3 4. c. And here Paucis verbis multiplex scelus arguit saith Gualther in few words he accuseth them of much wickednesse and they drink the wine of the condemned in the house of their God A God they have of their own devising a wodden God and such as if he had but a paire of hornes clapt on his head might make an excellent devill as the Major of Dancaster told the wise men of Cockram in Q. Maries dayes that came to complaine of the Carver for making them an ugly Crucifix Next they drink wine in the house of their God Act. and Mon. besides their drink-offerings which Davids soule hated Psal 16.4 they had their drunken compotations in their Idoll-temples Heyl. Geog. 449. as now they say in the Isle of Sardinia after masse done they fall to drinking and dancing in the middest of the Church singing in the mean time songs too immodest for an Ale-house Lastly they drink the wine of the condemned or of such as they have fined or mulcted for not comming along with them to the Idol-temples Diodate rendreth it the wine of the amercements that is bought with such mony as they have unjustly amerced and condemned the innocent in There are that here understood that wine that was wont to be given to malefactors led to execution Prov. 31.6 to cheer them up but these wretches drank it

and I will one day read them aloud in the ears of all the world Fac ergo confitendo propitium quem taeciendo non facis nescium saith Austin Make therefore God thy friend by confessing thy sins to him which thou caust not by any means conceal from him they afflict the just they pinch and distresse him by their oppressions which are often here laid in their dish as an abomination to the Lord for he is mercifull See Chap. 2.6 they take a bribe Cophe● A ransome to blinde their eyes as 1 Sam. 12.3 or a pacification of their pretended displeasure against heinous crimes brought before them Olim didici quid sint munera said a worthy man Once I have learned long since how dangerous a thing it is for men in place to meddle with gifts A publike person as he should have nothing to lose so nothing to get he should be above all price or sale c. they turn aside the poor in the gate that is in the place of Judicature This makes many that go to law to be at length of Themistocles his minde who professed that if two wayes were shewed him one to hell and the other to the barre he would chuse that which went to hell and forsake the other Another said that hee wondered much at two sorts of men viz. those that go to sea and those that go to law not so much that they did so at first but that after triall they would ever go a second time Verse 13. Therefore the prudent shall keep silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to that old and good rule Either keep silence or speak that which is better then silence There is a time to keep silence and a time to speak Eccles 3.7 and it is a singular skill to time a word Esay 50.4 to set it upon its circumferences Prov. 25.11 so to speak and so to do as those that shall be judged by the law of liberty Iam. 2.12 He that would be able to speak right and forcible words must first learn how and when to keep silence It is not good casting pearls before swine nor pulling a Bear or mad dog by the ear 'T is the true ambition of a Christian to study to be quiet 1 Thess 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meddle with his own businesse to affect rather quietnesse from the wicked world then acquaintance with it and to passe thorow it with as little noise and notice as he can Not but that Gods faithfull servants must cry aloud and not spare lifting up their voyces like a trumpet c. Esay 58.1 and casting away the inverse trumpets of Furius Fulvus which sounded a retrait when they should have sounded an alarme But this must be done with godly discretion Zeal should eat us up but not eat up our widome saith One nor should policie eat up our zeal The Apostles professed that they could not but speak the things that they had heard and seen they must either vent or burst And yet holy Paul who was full of the spirit of judgement and of burning Esay 4.4 though he preached at Ephesus where hee lived two yeers and more together that they be no gods that are made with hands yet he made no particular invective against their great goddesse Diana whereon they so impotently doated Act. 19.26 37. He that hath a good mixture of zeal and prudence is like a ship well ballasted that sails with a prosperous gale but zeal without discretion is like fire on the chimney-top or like mettle in a blinde horse or the devil in the demoniack that cast him sometimes into the fire and sometimes into the water What a storm of persecution raised Bishop Abdias in Persepolis by his intemperate zeal not bridled with discretion as the Poets fable that Minerva put a golden bridle upon Pegasus lest he should flie too fast And it was some disadvantage to Paul when in the Councel though provoked and unjustly smitten he called the high-priest whited wall he was glad to excuse it by his ignorance We may not be too bold or too forward to speak in a good matter to such as hate him that rebuketh in the gate and abhor him that speaketh uprightly verse 10. for it is an evil time by reason of an evil and adulterous generation that make it so It is a day of evil as Psal 41.1 that is of difficulty and danger to those that dare speak out Such as were Tiberius his times That Tyger laid hold with his teeth on all the brave spirits that could speak their minds fitly and durst do it freely He put to death a certain Poet which in a Tragedie had inveighed against Agamemnon suspecting himself to be intended Senec. Freedom of speech used by the Waldenses in blaming and reproving the vices dissolute manners life and actions of great ones made them looked upon and persecuted as hereticks Girardus and enemies to the Sea Apostolike as Manichees Catharists what not Verse 14. Seek good and not evil that ye may live See verse 4. and 6. Oh Seek seek seek saith our Prphet as some of the Martyrs cryed out Pray pray pray Mr. Sanders and Mrs. Askew repeated those words two severall times together Mr. Marsh once adding Never more need To seek God is to seek good and to finde life for with him is the fountain of life Psal 36.9 To seek evil is to seek the devil who is that evil one it is as Solomon saith in a like case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vanity tossed to and fro of them that seek death Prov. 21.6 and so the Lord the God of Hosts shall be with you to assist and accept you in seeking good to protect and provide for you in shunning evil Deal couragiously therefore and God shall be with the good 2 Chron. 19. ult as your seven-fold shield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exceeding great reward Gen. 15.1 See the note there as ye have spoken Vt praedicatis jactitatis as ye boast and bear your selves bold upon saying as Mic. 2.11 Is not the Lord amongst us none evil can come upon us But that 's as you make it for ye are upon your behaviour The fault is not in God but wholly in your selves if ye live not happily reigne not everlastingly at Paris ut vivat regnetque beatus Cogi posse negat Horat. ep 2. God is far from mens hearts and therefore far from their help for can two walk together except they be agreed Chap. 3.3 Verse 15. Hate the evil and love the good God doth so you must also or else never look for his gracious presence with you for idem velle atque idem nolle ea demum vera est Amicitia Cicer● True friends do both will and nill the same things Minutius Foelix saith that he and his friend Octavius did so The like did Basil and Nazianzen Jonathan and David Corporibus geminis spiritus unus erat All Gods

people as they partake of the Divine nature so they live the life of God Ephes 4. and have the same both sympathies and antipathies as I may so speak abhorring that which is evil cleaving to that which is good Rom. 12.9 God they know hateth evil worse then he hateth the devil for he hateth the devil for sinnes sake and not sinne for the devils sake so do they looking upon sinne as the most loathsome thing in the world the very vomit of the devil which so farre as they are regenerate they do infinitely loath to lick up And for that which is good whether things or persons these they heartily love not onely with a love of Desire as Psal 42.1 2. but also of Complacencie as Psal 73.25 26. herein resembling Almighty God not as an image doth a man in outward lineaments onely but as a sonne doth his father in nature and disposition being daily more and more conformed to the heavenly pattern and transformed into the same image from glory to glory by his Spirit and establish judgement in the gate which hitherto ye have not done vers 10 12. Perform the duties of your own particular places be good Justicers as well as good men It is said of Galba and of our Rich. 3. that they were bad men but good Princes but I hardly think it Some good parts they might have and some good acts they might do but good Princes they could not be unlesse they did hate the evil and love the good but so doth not any bad man for want of better principles Make the tree good and the fruits will be good and the contrary Evil men may be some way usefull to the Publike and do good offices for the Church and yet perish because not in a good manner upon a good motive and for a good end Rev. 12.16 the earth helped the Woman and yet chap. 16.1 the vials of Gods wrath were poured out upon the earth A good Magistrate as he sits in Gods place the judgement-seat is called the Holy place Eccles 8.10 so hee loving what God loveth and hating where God hateth can boldly write over it that Distich that is said to bee written over the Tribunall in Zant in letters of gold Hic locus odit amat punit conservat honorat Nequitiam pacem crimina jura bonos It may be that the Lord. Or out of doubt the Lord God of Hosts will be gracious c. He is surely ready were men but ripe and right for mercy it sticks onely on their part and not on his he waiteth to be gracious Esay 30.18 Oh unworthy we that cause him so to do Currat poenitentia ne praecurrat sententia They are but a remnant that shall have mercy Chrysolog a few that shall finde favour Oh labour to be of those few that shall enter into life Luke 13.24 Verse 16. Therefore the Lord God of Hosts the Lord saith thus Therefore wherefore because neither promises of mercy nor menaces of misery will work upon you stand forth and hear your doom your sentence of condemnation and it beginneth Acts Mon. as is usuall In nomine Dei neither can you say as that Martyr did when wrongfully sentenced ye begin in a wrong name To assure the matter the Prophet here heapeth up three Majesticall names of God that they might tremble and turn considering the greatnesse of Him with whom they here have to do being glorious in holinesse fearefull in prayses doing wonders Exod. 15.11 wailing shall be in all streets c. A generall outcry as once in Egypt when in every house there was a dead corps or as at the taking and sacking of Troy there was Luctus ubique pavor plurima mortis imago Virg. And they shall say in all the high-wayes Alas Alas Man is a creature apt to over-grieve for crosses and to fill the ayre with moanes and complaints of his misery The latine word Aeger for a sick person is judged to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dolefull expression of his grief The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever We are soon weary of suffering and would faine see an end of it and therefore cry out for help The Hebrew word here used Ho Ho is the same with our Oh Oh it is dolentis particula it is ejulantis the broken speech of one in great dolour and durance Nature need not to be taught to tell her own tale when in distresse then men are apt to be eloquent even beyond truth they add they multiply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph 1 Cor. 10.13 they rise in their discourse like him in the Poet I am thrice miserable nay ten times nay an hundred ten hundred times whereas they should correct their excessive complaint with that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Alas but why Alas Nothing hath befaln us but what is humane common to men and our betters and they shall call the husbandman to mourning For the marring of his corn by the enemy or by the vermine Others read it thus Jarchi Livelejus The husbandmen shall send for those that are skilfull in lamentation to mourning and wayling and such as are skilfull of lamentation An ordinary practise in those Easterne parts as now also in Jreland to hire artificiall mourners at funerals to sing dolefull ditties Vt qui conducti plorant in funere See Jer. 9.17 Mat. 9.23 Horat. de arte Poet. Sic Homer de Hectore sepulte Gellius lib. 2. cap. 20. with the Note Of the lawfulnesse of this custome the Prophet speaketh not Many things are mentioned in scripture and made use of but not approved as Usury Mat. 25.27 dancing Mat. 11.17 Theft 1 Thess 5.2 injustice Luk. 16.1 the Isthmian games 1 Cor. 9.24 c. Verse 17. And in all vineyards shall be wayling where used to be great jollity and revell-riot in time of vintage Psal 4.8 The calamity shall be common the scourge over-flowing and all sorts shall have their share See Ioel. 1.5 11 13. for I will pass through thee saith the Lord as a fire in a thick wood Iam. 3.5 or dry stubble Ioel. 2.5 Nah. 1.10 I will go thorough them I will burn them together Esay 27.4 make a short work with them Rom. 9.28 So fearefull a thing it is to fall into the punishing hands of the living God Heb. 10.31 to stand in his way when his sword is in commission and He saith to it Sword go thorough the land cut off man and beast from it Ezek. 14.17 Let this be thought on by those secure ones that live as if they were out of the reach of Gods rod Ezech. 21.13 for what if the sword contemne even the rod and be drenched in the gall of these sturdy rebels what then Verse 18. Woe unto you that desire the day of the Lord The day of his visitation when he will go thorough us as you Prophets would