Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	choose_v	life_n	zion_n	18	3	8.6256	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

the end of all his miseries and therefore is properly called mans day Iob 18.20 The day of a mans death is better then the day of his birth Luc. 2.29 Now lettest thou thy servant depart in peace 1 Sam. 28.15 Why hast thou troubled me Iob 3.13 For now should I have lien still and beene quiet I should have slept then should I have beene at rest The Councell of Toledo marketh that Christ wept not at Lazarus death but at his resurrection and this should teach us to moderate our griefe when our friends dye and those whom we love best If ye love me saith Christ yee will rejoyce because I goe to my father Ioh. 14.28 So we should rejoyce when wee see our friends goe to our Father and count the day of their death better then the day of their birth The day of death is worse to the wicked The day of a mans death is better than the day of his birth to the children of God it is better but to the wicked it is much worse the child of God saith in his death as Christ said consummatum est then all teares are wipt from their eyes but to the wicked it is their worst day as the child of God saith consummatum est so they say inchoatum est Luc. 16.25 Remember that thou in thy life time receivedst thy good things and Lazarus his evill things but now he is comforted and thou art tormented Death is worse to the wicked man therefore his death is called the death of the uncircumcised Ezek. 28.12 and he dyeth as a foole 2 Sam. 3.33 but the children of God die in the Lord and their death is their rest It may seeme that to be borne is better than death Ob. Ioh 16.20 A woman when she is in travell hath sorrow because her houre is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world She rejoyceth that she hath brought forth a Sonne but we rejoyce not when one dyeth therefore it may seeme that the day of ones birth is better then the day of his death It is better for the woman that she hath a child borne for the continuation of her posterity Answ and therfore she rejoyceth but the day of the childs death is better for himselfe than the day of his birth because then there is an end put to all his miseries In what case may a man choose death rather then life Quest We may chiefely choose death rather then life onely to be rid of sinne as Paul desired Answ to depart and to be with Christ Phil. 1.23 but this was onely to be delivered from the body of sinne to prevent sinne it is better not to be than to be Eccles 4.3 for he hath not seene the evill worke which is done under the Sunne Againe it is better for reprobates that they had never beene because of their damnation as it is said of Iudas It had beene better for him that he had never beene borne Matth. 26.21 and it is better to be dead then living that a man may be freed of sinne There is esse Physicum esse morale it is better for a wicked man to be than not to be ratione Physica because he commeth nearer to God who hath his being of himselfe but it is worse to him quoad esse morale magis optandum non esse cum carentia poena quam esse cum poena that is it is better for him not to be without punishment than to be and be punished eternally There is in man instinct reason and faith instinct teacheth him onely to seeke the preservation of his body reason goeth somewhat higher and hath some respect to vertue and honor but yet it is not a right guide to man here when hee wisheth to be dead for feare of shame and such worldly inconvenients Stoici ne foedetur virtus Romani ob inanem gloriam mortem optarunt but faith seeth farther and wisheth this dissolution because it knoweth that the body and the soule shall be joyned together againe after they are separated and purified from sinne A man must not wish death or the grave although he be bitter in soule Iob. 3.20 and afflictions be upon him but onely for sinne If it be said death destroyeth the substance of man but sinne destroyeth onely an accident in man Ob. therefore death should not be desired for the eschewing of sinne Answ Death is not a totall destruction of a man neither is a man turned into nothing when he dyeth neither wisheth he death that he may not be but that this Tabernacle may be dissolved that he may have A building of God an house not made with hands eternall in the heavens 2 Cor. 5.1 Observe that men looke diversly upon death First as it is an enemy to nature and so all men abhorre it And the naturall man in this respect calleth it a bitter death 1 Sam. 15.3 Hagag said Surely the bitternesse of death is past Secondly some looke upon it as the wages of sinne Rom. 6.32 then it is a more bitter death and thirdly some looke upon it as a passage to life and then it is to be wished but not for it selfe but for another end as when a sicke man desireth a bitter potion for his healths sake for no evill of punishment is to be desired for it selfe There are two periods set downe here our birth and our death and not our life It is the manner of the spirit of God in the Scriptures to set downe the two extremes and to leave out the midst as Psal 21.8 the Lord shall keepe thy going in and going out that is all thy wayes so Exod. 8.11.5 And all the first borne of the land of Egypt shall dye from the first borne of Pharaoh that fitteth upon the throne unto the first borne of the Maidservant that sitteth behind the Mill here the rest of the people are left out for shortnesse and the two extremes are expressed so Num. 6.4 from the kernell to the huske here the wine which is the midst is left out so Iob. 24.20 The wombe shall forget him and the wormes shall feede sweetly upon him here the birth and the grave include the whole life So here are set downe our birth and our death our two graves the grave out of which we come and the grave unto which we goe Iob joyneth these two together Naked came I out of my Mothers wombe and naked shall I returne thither Iob. 1.21 he was not to returne backe to his Mothers wombe againe but he was to returne backe to the grave againe the second wombe and Christ joyneth the belly and the grave Matth. 1● 4 For as Ionas was three dayes and three night in the Whales belly So shall the some of man be three dayes and three nights in the heart of the earth hence it is that the inferior parts of the earth

〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 160 י 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82 ם 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 97 ע 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122 צ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 123 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 199 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33 A Table of the Greeke vvords expounded in this Booke Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 76 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 160 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 228 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122 Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 231 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 143 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 259 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 Μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 Ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71 Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 160 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 152 An Alphabeticall Table of the chiefe matters contained in this Booke A AAron why not punished as the people for Idolatry 65 the disarrying of him what it meant 71 why he tooke not Moses rod. Altar what Altars meant David of c. 17. and Elias 18. four sorts of Altars 51. things done betwixt the Portch and the Altar 30. two Altars 46 the matter of them ibid Differences betwixt Moses and Salomons Altar 46. the brasen Altar 48. removed by Ahaz 49 Anabatists error concerning Christ 153 Angels what 38. 213. painted as young men 35 in comely forme ibid They serve Christ and attend us 38 235. Answer is to begin to speake 235 Arke the diverse names of it 11. a threefold Arke 13. to worship before it 12 how it is said to rest in the Temple 14. why the staves left in it ibid B Bastard not to enter in the congregation 140. what meant by bastard ibid 141. not secluded from the worship of God 143 bastard put for any vile person ibid. Benjamin why called a ravening wolfe 24 Bitter see water Blemish what 52. of the blemishes of a beast to be Sacrifice ●d ibid. Blood not the forme to the body 132. how the life is in it ibid. Not the seate of the soule 133. The passions shew themselves in it 16. it was to be covered ibid. why the Apostles commanded abstinance from it 135. it was not a morall precept simply 134. Bodies called our Vessels 44. that part of it punished which was the chiefe instrument of sinne 151. dead bodies of the Saints within the covenant 260. whether pure or not 249. Bread why called the Shewbread 43 why removed every Sabbath ibid. who might eate it 43 44. the poores bread 85. C Canaan Gods land after a speciall manner 128 Candlesticke what it signified 59. why not mentioned in the second Temple 47 Ceremonies of foure sorts 2 some belong to all and some to diverse Commandements 2. 3. the weakenesse of them 108. how applied in the new Testament 170. considered three wayes 171 threefold use of them 172 Chastity twofold 44 Cherubins had diverse names 34. how they were painted 36 what their winges signified 30. they were not naked ibid. Of their diverse formes 37. a difference betwixt the Cherubins in the Tabernacle and in the Temple and those which Ezekiel saw ibid. Christ made sinne and then a Sacrifice 67 how his righteousnesse imputed to us ibid why girt about the loynes 7 how called a Nazarite 82. considered foure wayes 147. he shall not want a seed 199 Church visible may erre 65. compared to the moone 102 gifts necessary for her 231. threesorts of wants in her 233 Combats foure notable combats 222 Cloud how God dwelleth in it 9 Congregation to enter in the congregation what 142 who might not enter in it 141 Crownes three sorts of crownes 240 difference betwixt the Kings crowne and the Priests ibid. D Dame upon the egges why not to be killed 129 Daughter the Priest daughter why burnt 147. 149. David compared to the fat of the Sacrifice 59. Death of the crosse accursed 163. death better then birth 251. when a man may choose death 253. considered diversly 254 comforts against death 257 258 259. Defects threefold 44. Dwell to dwell amongst the people what 142. to beare charge expressed by dwelling ibid how God dwelleth in a cloud 9 how he dwelleth betwixt the Cherubines 12. how he dwelleth betwixt his shoulders 26. E Eate who might eate the holy things 245. 246. Error three sorts of error concerning Christ 173. all error proceedeth of ignorance 208. Expiation what done upon the day of expiation 106. it is called a fast ibid. why instituted 107 the Iubile proclaimed that day ibid. F Face spitting in the face 205 taken for the forme or habit 35. Fatte not to be eaten 60 fat put for the most excellent of any thing 59. Feasts transferred to

the Sabbath 89 feast of Tabernacles why instituted 97. the feast of Trumpets 104 feast of collection 110. Female circumcised in the males 77. Flaminian Priests and their rites 81. G Garments of foure sorts 237 to take off the garment what it signified 71. Gentiles why the Court of the Gentiles left out in the second Temple 30. Gifts necessary for the Church of two sorts 231. God compared to a Prince 28. his table dinner and supper 29 hee beareth with man in many things 15 he workes not contrary to nature 152 his power twofold 209. Grave terrible in it selfe 259 the comforts against it 260. H Haire put for strength 81 Hand the right more excellent 220 of the situation at the right hand ibid. the left hand put for protection 221. Hanging a cursed death 162 Holy thing 155 what to devour holy things 156 holiest of all had diverse names 29 the censer left in it 48. Horne of prophesie what 114 with Rammes hornes they proclaimed the Iubile ibid I Ierusalem compassed with hils 19 called Sion and Moriah 21 called the midst of the earth 22 other Countryes take their denomination from the situation of it ibid it is taken for the City and people 232. Iesus whether any man may be called Iesus 219. Iewes opposite to the Gentils in their worship 76 taught many wayes 129 the forme of their vow 157 helpes for their judgements memories and affections 158. they adde to the Law of God 159 Ioshua called Hoshea 238 Iubile when proclamed 107 by whom 114 when it fell with the seventh yeere of rest 115 why it was appointed 119 when the first Iubile began ibid K Keyes foure sorts of keyes 152. Kid not to seeth a kid in the mothers milke 130. Kingdome Salomons Kingdome compared to the Moone 102. L Lampes how the Priest trimmed the Lampes 41. Land how it rested three yeeres together 117. Law ceremoniall abolished 171. a threefold use of it 174 Lawes morall positive divin● positive 194. Levites payed tith to the Priest 122 their liberall maintenance 123 124 125 Life long life annexed to al the commandements 131 how the life is in the blood 132 the shortnesse of it described 255 256 c. M Malefactor accursed 161 Man more unclean than any creature 250. Mary offered for herselfe and for her sonne 5. Meate offering see offering Ministers not to enter too soone 185 youthes not fit to be Ministers 186 not to seeke their owne praise 200. their greatest credit 201 their travels not alwayes lost 204 how they may bee guilty of the sinnes of the people 226. Miracles beget not faith 180 who desired miracles ibid. men not confirmed by by miracles 181 threesorts of miracles ibid. Moabites a filthy people in their worship 74 75. Moone the names of it 100. when the New Moone was kept ibid. it had no Sacrifice ibid. Why they kept the New Moone 101 diverse changes and courses of the moone 102 a threefold motion of it 103. N Name to impose a name a signe of Authority 219. Nazarites according to their age of three sorts 78 according to the time of two sorts ibid. not to drinke wine 79. not to touch the dead 80. whether the Nazarite or Priest more holy 80. not to shave their haire 81. Number plurall for singular 6 the Hebrew speake of themselves in the plurall number 226 number put for a few in number 255. O Offerings of diverse sorts 55 what offered in the meat offering 58 two sorts of meat offring 16 the meat offering put for all the Sacrifices 59 of the peace offering ibid the Priests part in it 60. the feast of it 62 a bad division of it ibid. the offering of Ielousie 64 sinne offring of twosorts 66 what sinne offering the Priests might eate 66 the trespasse offering 68. Olive trees in Zacharies vision what 40. Oyle in the Tabernacle pure oyle 40 it is called gold ibid P Passeover taken diversly 84 how it pertaineth to the fourth Commandement ibid. why eaten with unleavened bread 85 why with soure herbes ibid. Whether the Cup in it a Sacramentall Cup or not ibid. what things proper to the Passeover in Egypt and what proper to it in Canaan 86 seven memorable Passeovers ibid. Whether the Passeover a Sacrament or a Sacrifice 87 whether Christ kept it upon the Iewes day 89 why reckoned a lesse holy thing 248. Pentecost called the feast of weekes 93 it had but one holy day 95. Pharisees of two sorts 122. Phylacteries why the Iewes wore them 159 how they abused them 160. Pillars what they signified 29. Places twofold 7 some places for worship commanded some allowed 16 high-places taken in an evill sense 17 sinne to offer in the high-places after the Temple was builded 18. Preachers of three sorts 201 Priapus the god of the Moabites 74. Priest his portion in the Sacrifices 55 why hee got the shoulder 60 the breast 61 he might erre 64 the priests might weare no wooll in the Sanctuary 69 they were their girdle about their pappes 70 what Garments the Highpriest wore when he went into the holiest 75 Priests called Levites 122. Priesthood entailed to Levi 188 how long it continued in Aarons posterity ibid. how Eli had it 189 how it was promised to Phinehas ibid Prophesies when not to be taken literally 236. Purification of women 5 three sorts of purification 108. R Reckoning amongst the Iewes of three sorts 116. Remission under the Gospell farre above the remission under the Law 120. Rest of the seventh yeere 113 at what yeere it began ibid. at what time of the yeere ibid. see yeere Rod Aarons rod 178 rods were carried before the Tribes 179 S Sacrifice whether they might Sacrifice in other places than at the Arke or Tabernacle 16 three sorts of sacrificers before the Temple was builded 17. Sacrifice without blemish 52 it was changed when it was offered 53 salt joyned with it ibid the division of Sacrifices 55 the dayly Sacrifice 56 why called continuall ibid. the order in burning their Sacrifices 57 sacrifices according to the persons 64 no sacrifice for wilfull sins ibid. why but one sort of Sacrifice for all sinnes done wittingly 65 Gideons Sacrifice 16. Sacriledge compared to a snare 154 Gods judgements upon Sacrilegious men 154. Salomon his offering in Gibeon 17 his sacrificing in the middle of the Court 50 his throne 28 he made the Vessels of the Temple except the Arke 59 Sampson ceased not to be a Nazarite 81. Sanctificatiō twofold 85. Satan the order of his temptations 224 the manner of them 225 how hee dealeth with his owne Children and how with Gods Children 225. Seed the brother to raise up seed to the eldest brother 192 the woman raised up seed to her parents 195. Shewbread see bread Shoe the pulling off it twofold 206. Sinne offring see offring Sinnes done of ignorance and ignorantly 68 whether all sinnes remitted Simul Semel 239. Son foure sorts of sons 146 Stand to stand taken diversly 221. T

of the soule they answered That it might be well with them in this life we professe the immortality of the soule why study we not then to keepe the Law that it may goe well with us in the time to come Augustine said if he were perswaded that the soule were mortall then of all religions he would chuse to be the Epicure or Sadduce but seeing the soule is an immortall substance Let us detest these bruit beasts who imagine that death is the end both of soule and body the soule liveth for ever then the body must live for ever either in weale or woe Let us study therefore to feed the soule with that immortall food of the Word of God and not say with the rich man in the Gospell Luc. 12.19 Soule thou hast enough if we would have that happy conjunction betwixt the soule and the body againe Moses said if a man dye having no children Quest The question may be asked here how Moses could command such a thing for incest is condemned in the morall law and forbidden in the seventh Commandement Ans We must distinguish betwixt these lawes which are morall positive lawes and those which are divine positive lawes Morale positivum divinu● positivum Morall positive lawes are such as the very light of nature commandeth Divine positive are those which are accessory commandements added to the first Example this is a morall positive law that a man should not lye with his mother nor with his mother in law for this is a fornication that is not named amongst the Gentiles 1 Cor. 5.1 And it was for this sort of incest that the Canaanites were cast out of Canaan So this is primarium jus naturae or morale positivum that a man should not lye with his daughter nor his daughters daughter descendendo descending downeward but this againe is divinum positivum or secundarium jus naturae in the collaterall line that a man should not lye with his sister or his brothers wife No marriage in the collaterall line was forbidden at the first by the law of nature or morall positive law but it was forbidden afterwards by the divine positive law Levit. 18.16 When Lot lay with his daughters this was incest in the highest degree because it was contrary to Ius naturale the morall positive law but when Amram married Iochabed Dodatho his fathers sister Exod. 6 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amita It should not be translated Patrue●is cozin-german but his fathers sister see Num. 26.59 This was not against the morall positive or naturall part of the law because it was not in the right line but in the collaterall although in the neerest degree it was against the divine positive law and that the Church might be replenished with people God over-saw this sort of marriage at the first but God doth more here hee commanded the brother to raise up seede to his brother First This Commandement was not against the morall positive Law this is not contra primarium jus naturae because it was not in the right line Secondly it is an exception from secundarium ius naturae for when God commanded to doe this hee willed them not to doe this to satisfie lust for that were against primarium jus naturae the morall positive law but onely that the elder brother might be a tipe of Iesus CHRIST who should never want a seede in the Church If he dye having no children In the originall it is having no seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated sonnes here for daughters succeeded likewise to the inheritance when the fathers had no sonnes therefore it should be translated haeving no children The women raised up seed to their parents which comprehends both the males and femals the women raised up seede to their parents as well as the males marrying within their owne tribe therefore that saying in the Talmud was not true qui masculam prolem non habuit etsi filias habuerit plurimas in eo genus est consummatum His brother shall marry his wife and raise up seede to him What brother had this priviledge The eldest brother was bound to raise up seed onely he that was the eldest brother and therefore Deut. 25.5 If brethren dwell together and one of them dye one of them Numerus Cardinali● pro ordinali that is the eldest of them Gen. 1.5 and the evening and the morning were one day that is the first day this is cardinalis numeru● pro ordinali if the third brother had raised up seede to the second brother then it had beene incest He that was the first borne in Israel What things the first borne did to the rest he was bound to do three things to his brethren kinsmen first he was bound to revenge his blood their was vindex sanguinis Secondly he was Goel and redeemed the morgaged lands of his neere kinsman and thirdly it was he that delivered him out of prison all these three he was bound to doe to him jure propinquitatis because hee was his neerest kinsman What things due to the eldest brother There were three things againe which were due to him First hee had a double portion of his fathers goods Secondly he had the whole inheritance and thirdly if he dyed without children his brother was to raise up seed unto him Christ our Goel revengeth our blood upon his enemies Now let us apply these to Christ First Christ is our Goel or vindex sanguinis the revenger of our blood upon that red Dragon who thristeth for the blood of man and upon all the enemies who thirst for the blood of his children the revenger of blood or Goel Deut. 19.6 when he pursued the killer his heart waxed hote in the pursuite Iesus Christ our Goel when hee doth see the blood of the Saints shed his heart waxeth hote and he furbisheth the sword to make it drunke with the blood of his enemies Iere. 51.35 The violence done to me to my flesh be upon thee Babylon shall Sion say and my blood be upon the Chaldeans shall Ierusalem say now marke what is said in the chapter preceding Iere. 30.50 How teares are said to offend Thy Goel or redeemer is strong and I will pleade thy cause See how the revenger of the blood makes Babylon and Chaldea answer for all Iob saith Cap. 17. My teares ascend before the Lord Teares naturally descend but as the Sunne drawes up the exhalations and they fall downe againe so the wrongs that are done to the Saints they come up before their Goel and then fall downe againe upon the enemies heads they shall answer for all the blood shed from Abel to Zachary and all this innocent blood which is shed now the Lord will require it at their hand Secondly he redeemed the morgaged land Ruth 4.4 and Ier. 32.7 when Hanameel the sonne of Shallum had morgaged his field that was in Anathoth the right of redemption belonged

are both called the Mothers wombe and the grave Psal 139.15 My substance was curiously wrought in the lowest parts of the earth that is in my Mothers wombe and as no man hateth the belly that conceived and bred him so no man should hate the grave which is his second mother He marketh the two extremes here the birth and the death and passeth by our life to teach us the shortnesse of our life the Scripture describeth the shortnesse of mans life sundry wayes First he calleth our dayes anni numeri that is which may bee easily numbered Iob. 16.22 when a few yeeres are come yeeres of number than I shall go the way whence I shal not returne so dies numeri signifie a few dayes Num. 19.20 so homines numeri a few men Deut. 4.27 So Ezek. 12.16 and Esay 10.19 The rest of the trees of his forrest shall be number that a child may write them that is they shall be few and here Iob saith When yeeres of number are come that is a few yeeres that may be easily numbered to note the shortnesse of his dayes Secondly our life is called saeculum Psal 17.14 Thirdly our yeeres are reduced to three score and tenne and if by reason of strength they be fourescore yet is their strength labour and sorrow for it is soone cut off and we flye away if a man out live threescore and ten he payeth interest for those yeeres much sorrow and griefe Then our yeeres are compared to the dayes of an hireling Iob. 7.1 which was a short time the yeres of an hirling were but three yeeres and the Lord to shew the suddaine destruction that should come upon Moah he saith Esay 16.14 Within three yeeres as the yeeres of an hirling and the glory of Moab shall be contemned that is it shall shortly be contemned so Iob saith his dayes are like the dayes of an hireling that is they are very short They are compared to monthes Iob. 14.5 the number of his monthes are with thee Then they are compared to dayes and to an artificiall day from the sunnerising to the setting of the Sunne they are like grasse which groweth up in the evening it is cut down and whitereth Ps 90.6 and to a watch in the night which was but three or foure houres vers 4. then they are compared to an houre then to a moment and last to nothing Psal 39.5 So our yeeres for the shortnesse of them are compared to a post Iob. 25. Now my dayes are swifter than a post they flyaway see no good they are passed away as the swift ships as the Eagle that hasteneth to her pray Marke the gradation here First Iob compareth his dayes to a post a post goeth on in his journey very swiftly when one horse wearieth he will take another and so goeth on but yet he must rest sometimes Therefore hee goeth further and compareth them to the swiftest ships that are called ships of desire the ship will not weary day nor night yet there may come a contrary winde and make her stay therefore he goeth higher and he compareth his dayes to the Eagle which of all fowles is the swiftest to catch pray and nothing can stay her untill she have obtained it So mans dayes wearies not nothing can stay them in their course but they flye away and hasten to their end So mans life is compared to the weavers shitle Iob. 7.6 this comparison would be marked for the shuttle carieth the threed within it and the weaver tosseth the shuttle too and fro untill the threed be spent and then he cuteth it off So time is the weaver that tosseth the shuttle and our dayes are as the threed within the shuttle which peece and peece are spent and then death cutteth them off So they are compared to a smoke and to a dreame or to a vapour Psal 49. or to the breath of ones mouth and to this the Apostle hath reference when he saith what is your life it is even a vapour that appeareth for a little time and then vanisheth away Iam. 4.4 Now that our death may be comfortable unto us first we must remember that we are mortall Gen. 2.17 In that day that thou eatest thereof thou shalt dye the death Symachus translateth it Mortalis eris the consideration of mortalitie in Abraham made him to say that he was but dust and ashes Gen. 78.27 It is appointed unto men once to dye but after this the judgement Heb. 9.17 If men dyed not they could not obtaine life eternall for flesh and blood cannot inherit the Kingdome of God neither doth corruption inherit incorruption therefore we must either die or be changed And this corruptible must put on incorruption and this mortall must put on immortality and then we need not to be afraid of death for it shall be swallowed up in victory 1 Cor. 15.50 as the Wise man saith Ecclus 14.12 Remember that death is not long in comming and that the covenant of the Grave is not shewed unto thee The Lord sheweth unto us that we are all mortall and that we must dye but he sheweth not in particular the time when we shall dye and therefore we should be ready at all times Secondly remember the advertisements of death when thou art faint and weary those are Gentlemen Vshers to death when yee feele those messengers remember that the sound of their Masters feet is behind them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cincinni sic dicti quod facile mutantur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutabit 2 King 6.32 We are called in the Scriptures bene hhaloph Prov 31.8 Children of change and the lockes of our haire are called mahhaliphoth mutationes Iudg 16.13 because they are soone changed when our haire beginneth to change once that is an advertisement to death as the wise man saith but many men take no notice of those advertisements when a Sergeant commeth to arrest a man the man absenteth himselfe and will not seeme to be at home yet notwithstanding the arrestment is valide and holdeth good in the Law so those advertisements of death although thou neglect them and seemest not to be at home yet the arrestment shall hold good and thou shalt be enforced to answer at the day appointed Thirdly looke upō the death of others for that he looketh seriously upon the death of others he cannot chuse but that he must remember his mortality 2 Sam. 20.12 When Amasa was wallowing in his blood all the people stood still and lookt upon him when people behold the death of others then it should put them in minde of their owne death Fourthly acquaint thy selfe often with death that it seeme not a stranger to thee when it commeth Hierome set the skull of a dead man before him daily and the Anchorites of old scraped with their nailes some part of their owne grave every day Put not the evill day farre from thee Esay 22.12 When the Lord called the Iewes to mourning yet they put the evill

with teares and her bowels were troubled Lament 2.11 Last the Prince is the soule and the Subjects are the bodie and the body should doe all things for the good of the soule he is the breath of our nostrils Lament 4.12 We see how many obligations the Subjects owe to their King CHAPTER III. Why was God angry with them for choosing of a King 1 SAM 8.7 And the Lord said unto Samuel hearken unto the voice of the people in all that they say unto thee for they haue not reiected thee but they haue reiected me that I should not reigne over them God was not angry simply with the Iewes for choosing of a King but because they prevented the time KIngly Government being the best Government why was the LORD then angry with the Iewes for choosing of a King He was not angry with them simply for desiring and choosing a King but for the manner of their choise for God was minded to haue given them a King but they would not stay the Lords leasure but anticipated the time therefore the Iewes say of them comederunt immaturam uvam the grape was not ripe enough as yet wee may see that God was minded to haue given them a King Deut. 17. because he telleth them what sort of King they should choose and what he should doe and they say Three things given in commandement to the Iewes when they entered into Canaan that he gaue them three things in commandement when they entered into Canaan first to choose a King secondly to roote out the Canaanites and thirdly to build a Temple for his worship God was angry with them that they sought a King so long as good Samuel ruled over them he was angry with them because they would haue a King to reigne over them after the manner of the Nations Deut. 17.14 I will set a King over me like all the Nations round about me but thou shalt set them over thee whom the Lord thy God will choose If they had said to Samuel giue one to reigne over us after thy death because thy children are corrupt 1 Sam. 8.3 or giue us one who may governe us in equitie this had beene no offence to God but simply to desire a King like the Kings of the Nations this was their sinne and herein they rejected not Samuel but God himselfe 1 Sam. 8.7 How was God rejected when they chose a King Quest seeing Kings reigne by him Prov. 8. and the Kings throne is Gods throne 1 Chro. 29.23 1 King 2.15 The Lord did reigne over them in both these sorts of Government Answ but when the Iudges commanded and ruled them The Iudges had not such absolute government over the people as the Kings had they had not such an absolute Government as when the Kings reigned over them the Iudges might make no Lawes nor take tribute of the people as the Kings might doe therefore the Lords immediate Government did more appeare when the Iudges ruled them Iudg. 8.23 I will not rule over you neither shall my sonne rule over you the Lord shall rule over you And when they rejected Samuel here they said in effect as the Iewes said when they disclaimed Christ We will haue no King to reigne over us but Caesar Ioh. 19.15 Gods power did more appeare when the Iudges ruled but his goodnesse and mercie appeared more when the Kings ruled When the Iudges ruled over them then Gods power did more appeare helping them by weake meanes but when the Kings reigned over them then Gods wisedome and his goodnesse did more appeare in setling a government amongst them and making their Kings types of Christ And as in Gods miracles his power did more appeare but in his ordinary course working by nature his wisedome and goodnesse appeared more so in these two formes of Government his power did appeare more when the Iudges ruled over them but in setling the Kingly government amongst them his goodnesse and his wisedome did more appeare The conclusion of this is Conclusion happie is that Kingdome when the King reigneth a me per me propter me a me when he is sent by the Lord per me when he is sustained and upholden by the Lord and propter me when he serues to glorifie God in his Kingdome CHAPTER IIII. What Samuel meaneth by Mishpat Hammelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 SAM 8.11 And he said this will be the manner of the King that shall raigne over you c. KIMCHI saith whatsoever is set downe in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis it is lawfull for the King to doe it and therefore he interpreteth Mishpat Melech 1 Sam. 8.8 This shall be the Law of the King or this is the thing which the King may doe by the Law the Chaldie Paraphrast paraphraseth it Nimusa a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex chaldaicè Maymone expoundeth the words in this wise he shall take your Beasts at the Kings price and your Oliues and your Vines for to maintaine his servants in the Warres Rambamfilius Maymone and he saith in necessitate omnia pertinent ad jus regis sed extra necessitatem non pertinent But this is not the meaning of the place Samuel describeth a tyrant and not what a King may lawfully doe The Lord is describing here to them that King which he is to giue to them in his wrath and not what a lawfull King may doe and Mishpat here signifieth not a Law but the manner and custome of him who should doe such things as 1 Sam. 2.13 And the Priests Mishpat custome was with the people to take the flesh of the sacrifice that did not belong to him Here it cannot be translated it was the Priests Law for it had beene sacrilegious theft in the Priest to haue taken any part of the sacrifice but that which was due to him So this should be the Mishpat or custome of this King whom God sent in his wrath that he should take any thing which he pleased from them although it had not beene for necessary uses but 1 Sam. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni the word Mishpat is taken in another sense then Samuel told the people Mishpat Hammelocha the law of the Kingdome and laid it up before the Arke Here Mishpat is taken in another sense how the King should rule the Countrey and this Booke Samuel laid up before the Arke but this Mishpat was not laid up before the Arke but was set downe as a punishment for that people Now that this King which Samuel describeth unto them whom God sent in his wrath might not doe these things to his Subjects by lawfull authoritie Reasons prooving that he was not a lawfull King who is described here the reasons are these Reason 1 First God gaue them this King in his anger and tooke him away in his wrath Hos 13.11 Which cannot be said of any King in whom there is but the