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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

for the present day but lay up nothing against the morrow the Grashopper provideth not against the winter as the Ant doth there are others of them who liue by rapine as the Caterpillers who devour all and then flie away Nahum 3.16 and Nahum compareth the Merchants of Ninive to these that carry all the wealth away with them and there are some of those people which are insatiable as the Horsleach that hath two daughters who cry continually Prov. 30.15 Giue giue This sort of people are governed by instinct onely the Locusts haue no King yet they goe out in bands the Ant hath no guide Prov. 6.7 overseer or ruler yet shee provideth her meat in the Summer and gathereth her foode in the harvest although they haue no King or ruler to command them and oversee them neither a guide to direct them yet they are ruled by instinct There are a second sort of people that God hath placed here below and they are men and there is a greater difference amongst this people than amongst the former for looke upon some of them and yee shall hardly discerne whether they be men or not and as the Philosophers say there are some sorts of creatures that we cannot tell whether they liue the sensitiue or the vegetatiue life onely there is so little life in them as in the Shel-fish so it is hard to discerne whether those liue the reasonable life or the brutish onely they haue no lawes they lodge in the caues of the earth goe naked eat raw flesh and although they haue the shape of men yet they haue but the heart of beasts in them as Nebuchadnezzar had There are other men who are ruled by reason and politicke government for their God hath taught them he may be called their God in this respect Esay 28.26 as the Prophet Esay calleth him the husband-mans God because he teacheth him how to manure the ground and so God commeth neerer to them they are a people here but yet they are not Gods people and it is better to be a dorekeeper in the house of God Psal 84.10 than in highest advancement amongst such There is a third sort who liue in his Church and this is the highest societie in this life and here we shall see policie justice frugalitie and all vertues because Gods worship is here and as the inferior faculties of the soule are eminenter by way of excellencie contained in the superior so are all those comprehended in Religion and as the shadow followeth the bodie so doth policie and order follow Religion if a man would learne frugalitie let him looke to Ioseph Psal 104.22 who taught the Senatours of Egypt if he would learne policie let him looke to the government of Salomons Court and his house 2 King 4. if he would learne to be a good warriour let him see what order the Lord hath placed in the Campe of the Iewes Numb 80.10 and if he would learne justice he shall see it exactly described in the Law of God My Honourable Lord I haue made choise of your Lop. to recōmend this Treatise to your Patrocinie because yee know what it is to be amongst Gods people many great men if they get their portion in this life amongst the people of this world Psal 17. they care not to be Denisons in the societie of Gods people and they content themselues with the portion of this world and say Benum est hic esse but this is a freedome which is bought at a higher rate it cost the chiefe Captaine a great summe of money to be made a freeman in Rome Act. 22 28. but to be made a freeman in the Church of GOD it cost the price of Christs bloud Great men desire to be out of this first societie they desire not to liue like beasts but if they come to the second societie to liue like civill men that doth content them they giue GOD thankes perhaps for this that they are men and not beasts and that they haue beene bred civilly but few giue God thankes for this that they liue under the Gospell where they may learne Christ not many Noble are called 1 Cor. 2. Sometimes they may tremble and feare Act. 24.25 as Felix did Act 26.28 and put off their conversion to another time and some of them are like Agrippa who almost are perswaded to be Christians but few like Sergius Paulus Act. 13.7 who was converted at Pauls preaching My Lord you haue had still the practise of Religion in your house and one of the best helpes to further you your worthy and religious Lady whose name smelleth now like the wine of Lebanon when shee is gone Hosea 14.7 and now she enjoyeth the fruit of that when neither her Nobilitie birth or worldly honour profited nothing and this I write unto your Lop. beseeching you to goe on in that Christian course that both by your place and example you may draw others unto the truth The Lord promised that he would giue the uttermost parts of the earth for a possession to his Sonne Psal 2.8 this is the Motto of this Iland and the farther North it is the nearer to the ends of the earth studie therefore my good Lord that Iesus Christ may haue his possession enlarged in the North and this shall be your crowne in the latter day when all your possessions shall faile you Your Honours in all dutifull submission IOHN VVEEMSE THE CONTENTS Of the Iudiciall Law in generall Page 1 CHAPTER I. That Kingly Government is best Page 4. CAP. II. An explication of Iothams Parable Page 7 CAP. III. Why God was angry with them for chusing a King Page 12 CAP. IIII. What Samuel meant by mishpat hammelech Page 14 CAP. V. A difference betwixt the election of Saul and the election of David Page 16 CAP. VI. Of the annointing of their Kings and whether the Kings and Priests were annointed with the same oyle or not Page 18 CAP. VII How the Kings of Iudah and Israel brake the commandement in multiplying wiues Page 22 CAP. VIII A comparison betwixt Salomons Kingdome and Christs Page 27 CAP. IX Whether Rahab was a betrayer of the Citie of Iericho Page 34 CAP. X. Whether the Kingdome of Iudah or Israel were the best Government Page 38 CAP. XI Whether the Iewes might chuse Herod for their King Page 44 CAP. XII Whether Ishboseth was a rebell in affecting the Kingdome or not Page 47 CAP. XIII Whether it was lawfull for the Iewes to pay tribute to Caesar or not Page 49 CAP. XIIII Whether Naboth might haue justly denied to sell his vineyard to Ahab or not Page 52 CAP. XV. Whether the Iewes should be tollerated in a Christian Common-wealth Page 57 CAP. XVI Of the Synedrion of the Iewes Page 61 CAP. XVII Whether a Iudge is bound to giue sentence according to things proved and alleadged or according to his owne private knowledge Page 66 CAP.

build the house of Israel and doe thou worthily in Ephrata and be thou famous in Bethlehem This was the blessing given to the bride And againe Vers 12. Let thy house be like the house of Pharez whom Tamar bare unto Iuda of the seede which the Lord shall giue thee of this young woman This was the blessing which they gaue to the bridegroome They prayed the Lord make thee like Rachel The explanation of the blessing it was their manner in their blessings to alledge the examples of those who had beene happie and prosperous and so when they cursed any body they brought forth the example of the most wretched and miserable creatures Ierem. 30.21 The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire such was the curse pronounced against the adulterous woman Num. 5.2 The Lord make thee an oath and a curse among thy people The Lord make thee like Rachel and Leah VVhy Rachel and Lea are taken for examples in the blessing Why like Rachel and Leah Because these two came out of their Countrey with their husbands and left their Parents so did Ruth with Naomi to get a husband secondly like Rachel and Leah because these two sought children of their husbands modestly Gen. 30.1 and vers 16. So did Ruth of Boaz. Thirdly why like Rachel and Leah and not like Bilhah and Zilpha Because these two were but handmaids and they were not the mothers of many children as Rachel and Leah Fourthly why first like Rachel and then like Leah Because Rachel was more beloved than Leah Fiftly why like Rachel and Leah and not like Sara and Rebecca Because there came of them the Ismaelites who were not of the Church as well as the Israelites To doe worthily is to doe vertuously Doe thou worthily in Ephrata in the Hebrew it is fac virtutem the Hebrewes put vertue for the substance gotten by vertuous doing Psal 49. He shall leaue his substance behinde him in the originall it is he shall leaue his vertue behinde and Prov. 31. Fecerunt potentiam id est comparârunt opes Let thy house be like the house of Pharez because there were fiue families in the Tribe of Iuda and Pharez was the chiefe of them Num. 26.20 They pray then first that they may haue children secondly that they may haue meanes to maintaine and bring up their children and thirdly that they may liue in credit among their people What song they sung after the marriage After the marriage they did sing epithalamium a song of prayse in commendation of the Bride-groome and Brid Psal 45. so Psal 77. your virgins were not praised that is they were not married and the house of marriage the Iewes called it beth hillel domus laudis The morrow after the marriage the Bridegroome came forth out of his bride-chāber in great pomp with his Bride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out under the vaile and these who heard his voice rejoyced because then the marriage was consummated and David alludeth to this Psal 19. for as the Bridegroome made glad the hearts of his friends when he came out of his Tent or covering An anologie betwixt the Sunne rising and the Bridegroomes comming out of his chamber the morrow after his marriage so the Sunne when he commeth out of his chamber gladdeth the earth his going out is from the end of the heaven and his circuit to the end of it Luk. 1. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunne rising from the East that Sunne of righteousnesse comming out of the bosome of his Father and out of his bed-chamber rising in the East did shine upon the Iewes in the South and next upon us Gentiles in the North Cant. 7.9 The conclusion of this is We are married to Iesus Conclusion 1 Christ per confarreationem when he giues us the blessed Sacrament therefore let us come worthily to it that we take it not as Iudas did the soppe Ioh. 13. for that will make diffarreationem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divorce from him for ever Secondly we are married to him per coemptionem Conclusion 2 what was the Church when he married her She was blacke like the Tents of Kedar Miriam and Aaron grudged against Moses because of the Ethiopian woman whom he had married Numb 12.1 so was his Church Cant. 1.5 I am blacke but yet if shee had beene rich which is a second beautie it had beene something but being both blacke and poore there was a hard matter for the Lord to marrie her A certaine woman being asked what dowrie she gaue to her husband she answered that she should keepe her selfe chast unto him onely as a chast spouse So we having nothing to bestow upon him but he having pittie upon us when we were naked and uncomely let us studie to meete him with heartie affection againe and not to fall a whoring after other gods which if we doe he will make us comely as the curtaines of Salomon Thirdly they sung praises and rejoyced at the marriage Conclusion 3 of the Bridegroome and the Bride So let us bee glad and rejoyce and giue honour unto him for the marriage of the Lambe is come and his wife hath made her selfe readie Revel 19.7 CHAPTER XXXIIII Whether a brother naturall to keepe the Tribes distinguished might marrie his brothers wife or not in Israel or is it meant onely of the next kinsman DEVT. 25.5 If brethren dwell together and one of them haue no seed c. THe Law is given first to naturall brethren and not to kinsmen onely for the Text saith if brethren dwell together and one of them die and haue no child Numerus cardinalis pro ordinali vuus pro primo as the evening and the morning was one day that is the first day Gen. 1. now what brethren dwelt together are they not naturall brethren and one of them haue no seed that is if the eldest of them haue no seed vnus pro primo And that it is meant of naturall brethren see it by the practise of the people of God for when Er died Onan was bound to raise up seed to him Gen. 38.9 So Ruth 1. The second brother was to marrie his eldest brothers wife when Machlon the elder brother died without children then the inheritance came to Chilion And when Chilion died without children then his Vncle his neerest kinsman was to succeed and last the brothers children or cousin germans and he who was to succeed in the inheritance it was he who was bound to marrie his brothers wife wherefore the Law meaneth first of the naturall brother and if there were no naturall brethren then the cousins or next kinsmen were to doe this dutie When the Sadduces propounded the question to Christ that seven brethren married one wife it is meant of seven naturall brethren see Tobit 3.8 And where it is said Deut. 25.5 the wife of the dead shall not