Selected quad for the lemma: house_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
house_n	black_a	king_n	queen_n	549,465	5	13.5341	5	true
house_n	black_a	king_n	queen_n	549,465	5	13.5341	5	true

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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

well observed by One that the devils particula● sin is not once mentioned in Genesis because he was not to be restored by repentance But the sin of Man is enlarged in all the circumstances And why this but that he might be sensible ashamed and penitent for his sin They say in philosophy that the foundation of naturall life is feeling no feeling no life And that the more quick and nimble the sense of feeling is in a man the better is his constitution Think the same of life spirituall and of that hidden man of the heart as St. Peter calles him and ye run every man unto his own house Or ye take pleasure every man in his own house q. d. Ye are all self-seekers private-spirited persons ye are all for your own interests like the snaile that seldome stirrs abroad and never without his house upon his back or like the Eagle which when he flies highest hath still an eye downward to the prey that he minds to seize In parabola ovis capras suas querunt Rom. 16. They serve not the Lord Jesus Christ but their own bellyes or if they serve Christ it is for gaine as Children will not say their prayers unlesse we promise them their breakfasts In serving him they do but serve themselves upon him as those carnall Capernaites did Ioh. 6. Well might the Apostle complaine as Philip. 2.21 And Another since that it is his Pleasures his Profit and his Preserment that is the naturall mans Trinity and his carnall self that is these in Unity May he be but warm in his own seathers he little regards the dangers of the house He is totus in se wholy drawn up into himself and insensible of either the publike good or common danger though the water-pot and speare be taken from the bolster yet he stirrs not Farr enough from St. Pauls frame of spirit or speech Who is offended and I burn not farr enough from his care and cumber anxiety and solicitude for the house of God and prosperity of his people 2 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing like they are to Ambrose who was more troubled for the state of the Church then for his own dangers Nothing like Melanethon of whom it is said that the ruines of Gods house and the miseries of his people made him almost neglect the death of his most beloved children True goodnesse is publike-spirited though to private disadvantage as Nature will venture its own particular good for the generall so will grace much more Heavy things will ascend to keep out vacuity and preserve the Universe A stone will fall down to come to its own place though it break it self in twenty pieces It is the ingenuity of saints in all their desires and designes to study Gods ends more then their own to build Gods house with neglect of their own as Solomon did to drown all self-respects in his glory and the publike good as Nehemiah did of whom it might be more truely said then the Heathen Historian did of Cato Di● Lucan that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-love the Common-wealth and that he did toti genitum se credere mundo beleeve himself born for the benefit of man-kind Verse 10 11. Therefore the heaven over you is stayed from rain c. It 's never well with man whose life is ever in fuga as the Philosopher hath it and must be maintained by meat as the fire is by fuell till God hear the heaven and the heaven hear the earth and the earth hear the corn the wine and the oyl and these hear Jezreel Hos 2.21 22. where we may see the genealogie of these good creatures resolved into God The earth though a kind mother cannot open her bowels and yeeld seed to the sower and bread to the eater if not watered from above The heaven though the store-house of Gods good treasure which he openeth to our profit and nourishment Deut. 28.12 cannot drop down fatnesse upon the earth if God close it up and with-hold the seasonable showres This the very Heathens acknowledged in their fictions of Jupiter and Juno Strabo and the Metapontines having had a good harvest consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harvest cut in gold to their God in the Temple at Delphos Now when a rabble of Rebels shall conspire against God and fight against him with his own weapons as Jehu did against Jeboram with his own men what can He do lesse then cut them short then make them know the worth of his benefits by the want of them then call for a drought verse 11. and so for a dearth which inevitably followed in those hot countreys and consequently for pestilence and sword the usuall concomitants Pro cherebh legunt cherib the Septuagint for drought here by a mistake of points translate a sword And in the Originall there is an elegancy past Englishing Because my house is chareb that is wast therefore I have called for a choreb a drought or for a chereb a sword which shall in like sort lay your land wast and make your houses desolate according to that is threatened Deut. 28. and Matth. 23.38 And in the very next chap. verse 7. Christ telleth his Apostles that those refractary Jewes and others that rejected Him the true Temple in whom the Godhead dwelt bodily that is Essentially and not in clouds and ceremonies Col. 2.9 as once between the Cherubims which they used to call Shechinah because they loathed the heavenly Manna therefore they should be pined with famine They that would have none of the Gospel of peace should tast deeply of the miseries of warre They that despised the onely medicine of their souls should be visited with pestilence The black horse is ever at the heels of the red and the pale of the black Rev. 6.4 As there hath been a conjuncture of offences so there will be of miseries A conflux of them abideth the neglecters of Gods House the contemners of his Gospel Vrsine tells us that those that fled out of England for Religion in Queen Maries dayes acknowledged that that great inundation of misery came justly upon them for their unprofitablenesse under the means of grace which they had enjoyed in King Edwards dayes Zanchy likewise tells us that when he first came to be Pastour at Clavenna there fell out a grievous pestilence in that Town so that in seven moneths space there died 1200. persons Their former Pastour Mainardus that man of God as he calleth him had often foretold such a calamity Zanch. Miscel ep ad Lantgrav for their profanenesse and Popery But he could never be beleeved till the plague had proved him a true Prophet and then they remembred his words and wisht they had been warned by him Let us also fear Am. 5.12 Peccata ossea i. e. fortia lest for our many and bony sinnes as the Prophets expression is but especially for our hatefull and horrible contempt of his

came first from Babylon For Ninus having made an image of his father Belus this Baal in the text all that came to see it were pardoned for all their offences whence in time that image came to be wo●shipp●d A great promoter of this kind of Idolatry in Israel was Ahab in favour of his wife Jezebel and to ingratiate with her kindred 1 King 16.31 and this was the ruine of his house This Baal was by the Zidonians called Jupiter Thalassius or their sea Jupiter and is thought to be their chief God They had their Dij minorum gentium petty gods called in scripture the host of heaven the queen of heaven and a little further in this chapter Baalim the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Plato are certain middle-powers or messengers betwixt God and man to carry up prayers and bring down blessings c. Quam autem haec damonum theologia conveniat cum sanctorum et Angelorum cultu apud pseudochristianos res ipsa loquitur Mede in Apoc. pag. 115. saith learned Master Mede How this doctrine of devils or heathen-deities agreeth with Saint-worship Melch. Ad. de Germ. Theol. pag. 815. and Angel-worship among he Papists is easie to be discerned A great stumbling it is to both Jewes and Turkes who know it to be contrary to the first commandment and image-worship to the second Whence the Turkes will not endure any images Lib. 4. no not upon their coynes And Paulus Jovius tells us when Sultan Solyman had taken Buda in Hungary he would not enter into the chief Temple of that city to give praise to Almighty God for the victory till all the images were first down and thrust out of the place We read also of a certain Turkish Embassadour who being demanded why the Turkes did not turn Christians he answered because the Christian Religion is against sense and reason for they worship those things that are of lesse power then themselves and the works of their own hands as these in the text that made them Baal yea as if God had hired them to be wicked they made it of the very gold and silver which he had given them though for a better purpose And this was horrible wickedness hatefull ingratitude This was to sue God with his own mony to fight against him with his own weapons as David did against Goliath as Jehu did against Jehoram and as Benhadad did against Ahab with that life that he had lately given him Z●naras in Annal. I read of a monster who that very night that his Prince pardoned and preferred him slew him and raigned in his stead This was Michael Balbus and he is and shall be infamous for it to all posterity Ingratitude is a monster in nature Lycurgus made no law against it quod prodigiosa res esset benesicium non rependere To render good for evil is Divine good for good is humane evil for evil is brutish but evil for good is devilish And yet alas●e how ordinary an evil is this amongst us to abuse to Gods great dishonour our health wealth wit prosperity plenty peace friends means day night corn wine silver gold all comforts and creatures our times our talents yea the holy Scriptures the Gospel of grace and our golden opportunities the offers of mercy and motions of the spirit turning our backs upon those blessed and bleeding embracements and pursuing our lusts those idols of our hearts those Baals that is Deut. 32.5 Lords and husbands that have us at their beck and check But is this faire dealing Do we thus requite the Lord foolish and unwise as we are Holy Ezra thinks there is so much unthankfulnesse and dis-ingenuity in such an entertainment of mercy that heaven and earth would be ashamed of it Ezra 9.13 Should we do so saith He oh God forbid us any such wickednesse Others render it which they have sacrificed or dedicated to Baal for Idolaters spare for no cost Dum Deum alienum dotant as some render that text Psal 16.4 whiles they give their goods not to the Saints as David that are on the earth but to another God They lavish gold out of the bag as we read of a certain King of this land who laid out as much as the whole crown revenues came to in a yeare upon one costly crucifix and of another that left by will a very great sum of mony for the transporting of his heart to be buried in the holy land as they called it How profuse papists are in decking their mawmets and monuments of idolatry is better known then that it needeth here to be spoken of Their Lady of Loretto that Queen of heaven as they call her stilo veteri hath her Churches so stuffed with vowed presents and memories Sands his Relat. as they are faine to hang their Cloisters and Churchyards with them Verse 9. Therefore will I returne i. e. I will alter my course change my stand change the way of mine administrations deale otherwise with them then yet I have done they shall bear their iniquities and know my breach of promise as Num. 14.34 they shall know the worth of mine abused mercyes by the want of them another while I will go and returne to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Hos 5.15 Finally I will cut them short of alimony and hold them to straight allowance Hos 7.14 and then I shall be sure to heare them howling upon their beds for corne and wine as dogs do that are tied up and cannot come at their meat And take away my corn and my wine those precious fruits of the earth as S. James calleth them James 5.7 the product of Gods great care from years end to years end Deut. 11.12 without which the earth could not yield her increase neither would there be a veine for the silver a mine for the gold iron taken out of the earth or brass molten out of the stone Job 28.3 All that we have is his in true account and he is the great Proprietary Mat. 20.15 who onely can say as he in the gospel May not I do what I will with mine own And what should he sooner and rather do then take away meate from his childe that marrs it If fulnesse breed forgetfulnesse as the fed hawk forgets his master and as the full Moon gets furthest off from the Sun so men when they have all things at the full forget God and wickedly depart from him what can he do lesse then forget them that so they may remember themselves and make fat Ieshurun look with leane cheeks that they may leave kicking Deut. 32.15 Isay 26.9 and learne righteousnesse Neither doth God do this till greatly provoked till there is a cause for it Therefore I will returne He may well say as that Roman Emperour did when he was to pronounce sentence of death Non nisi coactus I

horse-leech Give give and may fitly be compared to the ravens of Arabia that full-gorged have a tunable sweet voice but empty they screech horribly Corpus opes animum famam vim lumina Scortum Debilitat perdit necat aufert tripit orbat Idolatry also is no lesse costly witnesse this harlots habit verse 13. and the purple whore of Rome with all her trinckets and those masses of money that she drains out of many parts of Christendome for the support of her state Muscipulata res Otto one of her Mice-catchers as the story calleth him sent hither into England by Gregory the ninth after three years raking together of money for pardons and other palterments at last departing he left not so much money in the whole Kingdome as he either carried with him or sent to Rome before him What will not men part with to purchase heaven Bellarm. Now they perswaded the poor people and still they do that good works and what so good as to gratifie the Pope with great summes were mercatura regni coelestas the price to be given for heaven Idolaters are all Merit-mongers they will have heaven as a purchase they lay claim to it as wages for their work They say with that wretched Monk Redde mihi aeternam vitam quam debes Luke 15. Give me eternal life which thou owest me Give me the portion that belongeth to me God forbid saith another Papist that we should enjoy heaven as of meer alms to us On the other side the godly disclaim their own merits beg hard for mercy expect a recompence of reward from him but all of free-grace accounting all that they can do for God but a little of that much that is due to him and that they could well beteem him they do all righteousnesse but rest in none they know that Gods kingdom is partum non paratum that their reward is the reward of inheritance and not of acquisition and that if they could do any thing this way yet would it be mercy in God to reward every one according to his work Psalm 61.12 and I will make them a forrest See this more fully set forth Isai 5.5 6. Such is the hatred God beareth to sinne that he makes bloody wailes as it were upon the backs of the insensible creatures for mans sake A fruitfull land turneth he into barrennesse for the wickednesse of them that dwell therein Psal 107.34 Thus he dealt by Sodom which was once as Egypt yea as Eden but is now a place of nettles and salt-pits By Iudea that once Lumen totius orbis now laid desolate as Babylon where Strabo saith their Barley yeelded three hundred-fold increase and their Palm-tree three hundred and sixty severall sorts of commodities as bread honey wine vineger c. but what devastation befell it by the Modes see Esay 13.19 c. It were easie to instance in the seven Churches of Asia the Palatinate and other parts of Germany in Ireland and now Scotland and what may England look for Shall we altogether passe unpunished Shall we still sit safe under our vines and fig-trees and not be forrested and by those wilde beasts of the field devoured Sure it is that no beast of the field doth shew it self more raging or ravenous then do the wicked when God suffers or rather sends them to break into his vineyard Witnesse those breathing devils the Irish Rebels more cruel then any Cannibals Cursed be their wrath for it was cruel transcendent●y so extending it self both to the living and the dead Vrsi non saeviunt in cadavera but these bears Psal 58.4 boars Psal 80.13 lions leopards c. did rage against dead carcasses and tore them with their teeth Histories tell us that the first founders of Rome were nourished by a Wolf Certain it is that the off-spring of that people have the hearts of Wolves being savage and cruel above measure Their citie was first founded in blood and so was the Papacy for the foundation of that See was laid when Phocas slew his liege Lord and Emperour Mauricius whom he stewed in his own blood Whence the Poet wittily Suffocas Phoca imperium stabilisque Papatum The habit of that harlot is according to her heart purple and scarlet and her diet is the diet of the Cannibals Rev. 17.6 I saw her drunken with the blood of the Saints They are wholly bloody both in their positions and dispositions their plots and practises The Pope is said to be a Leopard or Panther with his feet like a Bear and his head like a Lion Revel 13.2 See the Note there And of their S. Dominick the father of the Dominicans it is reported that when his mother was with childe of him she dreamed that she brought forth a Wolf with a fire-brand in his mouth and he prooved accordingly Ezek. 21.31 Habac. 1.2 3. a bruitish man skilfull to destroy to devour the man more righteous then himself by his bloody inquisitors I pray that God would deliver his turtle from these savage creatures that he would cause the evil beasts to cease out of the land Ezek. 34.25 that the beasts of the land may no more devour them vers 28. Verse 13. And I will visit upon her the dayes of Baalim That is I will punish the sins committed in those dayes wherein they went after those multitudes of Heathenish gods 30000. In Theog In Georg. lib. 1. of them Hesiod reckons up in his days And Servius upon Virgil telles us that for fear of offending any of them they used to close up their petitions with Dijque Deaeque omnes All ye gods goddesses c. Some of the Hebrews by Baalim understand Dominos domuum the Lords of the houses for the planets are said to have thir houses Oecolampadius understands it of those Idols which they worshipped under the name of the Stars called elswhere the Queen of heaven or the heavenly constellations Others by Baal conceive to be meant their chief God called also by them Baal-samen or the Lord of Heaven by Baalim their under-gods mediozuma numina inter mortales caelicolasque vectores This was Plato's Demonogy See the Note above upon verse 8. of this chapter Saint Paul is thought to have been well read in Plato's writings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 is verbùm Platoineum and to have alluded to him in that passage 1 Cor. 8.5 6. Though there be that are called Baalim signifieth Lords whether in heaven or in earth as there be gods many and lords many but to us there is but one God the Father and one Lord Jesus Christ that is but one Mediatour betwixt God and Man the Man Christ Jesus who indeed in regard of his humane nature is inferiour to the Father but yet such a Lord by whom are all things and we by him The Papists acknowledge but one God but they have many Baalims many Lords and Mediatours both of intercession and of Redemption too But

birds and fishes not by way of Hyperbole as the Rabbines dreams but because in common calamities in warlike tumults and when God will destroy a people indeed the beasts also are killed up the foules hunted away the fish-pooles wasted c. Let those that will not beleeve this look into Illyricum Thracia Macedonia Greece and divers parts of Turky laid utterly desolate and empty both of men and other creatures Hierome upon this text and likewise upon Hos 4. affirmeth the same of his native countrey wasted so with Warre ut praeter coelum coenum crescentes vipres condensa sylvarum cuncta perierint that besides ayre and earth and briars and forrests all was destroyed And that we may not wonder at this severitie of God hear what the same Father saith elswhere of his ungracious countrymen In mea patria de us Ven er est in d●em vivitur sanctior est ille qui ditior In my countrey their belly is their god Epis ad Chremat their glory is in their shame they minde earthly things and so their end hath been destruction and utter desolation as Phil. 3.19 Gualthers Note here is very good herein we may observe saith he the judgement of God and his wonderfull providence that whereas we see in populous places rivers and pooles to abound with fish woods and fields with birds and beasts though they bee continually caught and carried away yet where there want men to make use of them there are few or none to be found For as they were all made for man so when men are consumed they also are consumed as is here threatned Non ita temerè fieri putemus c. Let Gods hand herein be acknowledged and his anger appeased by faith in Christ Jesus and repentance from dead works that our land may be sowed with the seed of men and of beasts And the stumbling-blocks with the wicked Those Balaams blocks In lib. Reg. those moments and monuments of idolatry that so much offend God and cause offence and ruine to those that worship them as Eucherius interpreteth it who are here called wicked with an accent and by a specialty And I will cut off man from off the land Even the better sort of men too who shall be wrapt up together with the wicked in the common calamity The good figges as well as the bad are packt to Babylon but with this difference that God will there set his eyes upon the good for good Ier. 24.6 as the corne is cut down as well as the weeds but for better purpose Saith the Lord who hath spoke it twice that you may once well observe it and lay it to heart Verse 4. I will also stretch out mine hand upon Judah To whom I have so long stretcht out my hand in vain to reclaime them Esay 65.2 Prov. 1.25 If God do but put forth his hand to afflict as Satan sollicited him to doe against Job chap. 1.11 and 2.5 who can abide it but if he stretch it out as here woe be to those that must feele the waight of it His hand is a mighty hand 1. Pet. 1.6 the same that spannes the heavens and holds the earth as a very little thing Esay 40. Lord saith David who had felt it in part who knoweth the power of thine anger Even according to thy fear so is thy wrath q. d. Let a man fear thee never so much he is sure to feele thee much more who falleth under the stroke of thine heavy hand Oh keep out of his fingers who can crush us to death before the moth Job 4.19 And upon all the inhabitants of Jerusalem who are therefore worse then others because they should be better and shall fare the worse for their external priviledges wherein they glory And I will cut off the remnant of Baal from this place That which remained since Josia's reformation 2 King 23.3.4.5 saith Diodate shall a Nation be born at once Esay 66.8 And the name of the Chemarims Baals chimney-chaplaines They are translated idolatrous priests 1 Chron. 23.5 But because we find them here mentioned as distinct from the Priests therefore many Expositores hold that they were certain Ministers of their idolatry different from the priests such as the Monks are among the Papists The vulgar rendereth it Aedituos Underlings to the other Priests Elias in Tijby saith they were such as were shut up in cloisters Chemarim Atrati thy are called either from their black garments or because they were smutched with burning incense or from the brand-markes they had superstitiously set upon their bodies or because of their pretended fiery zeal and fervency in their religion such as are the Saorisici Seraphici among the Papists who falsly and foolishly call them the Lights of the World sc to light them into utter darknesse Verse 5. And them that worship the host of heaven upon the house tops Called elsewhere the Queen of heaven the constellations and heavenly bodies whom they thought to worship so much the more acceptably if in an open place and on high in the very sight of the starres Observent ista qui hodie Astrologiam judiciariam prositentur saith Gualther Let those amongst us observe this who professe judiciary Astrologie for these worship the starres no lesse then did the heathens of old and doe openly bring in Heathenisme again whiles first they call the starres by the names of those heathenish deities that ought to be abolished and next they subject to those starres all events of things yea man himselfe as touching all his manners and fortunes which the Scripture affirmeth to depend upon the eternal providence of God alone This is intolerable impiety and they that fall into it shall not escape the just judgement of God And them that worship and that swear by the Lord or to the Lord consecrating themselves as by oath to his service and that swear by Malcham that is by their King Epec. Eur. as the Egyptians did of old Gen. 42.15 The Spaniards at this day in the pride of their Monarchy are grown also to swear by the life of their King There are a sort of mongrell Christians in the East called Melchites Niceph. as one would say Of the Kings Religion because they resolved to doe as Melech the King commanded them though it were to make a mixture of religions as these in the text would and as our late Modelatours Sancta Clara and others of whom one said well that they had made a pretty shew had there been no Bible to tell us that the jealous and just God hateth and plagueth halting betwixt two lukewarmnesse and neutrality in religion all dow-baked duties speckled birds plowing with an Oxe and an Asse mingled seeds linsey-wolsey garments Lev. 19.19 Upon which text the Doway Doctours note is Here all participation with heretiks and schismatiks is forbidden But by Malch●● most understaud here an Idoll of the Ammonites otherwise called Mosec● served in Tophet near