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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	child_n	difference_n	great_a	35	3	2.1433	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B16297	An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25214; ESTC S112662	170,898	257

The Kings of the earth were subject unto him but Christ Revel 17. 14. had written upon the hemme of his garment Rex regum Dominus dominantium the lowest thing which is in Christ is aboue all the Princes of the earth here is a greater than Salomon When Salomon went to the Temple he had foure and twentie thousand to guard him with their Targets out of Libanus 1 Chro. 27. 1. and 2 Chro. 11. 12. and when he went to bed he had threescore valiant men about him of the valiant of Israel Cant. 3. 7. But Christ hath ten thousand times ten thousand and thousands of thousands of Angels attending him Revel 5. 11. here is a greater than Salomon Let us compare them in their wisedome Salomon Christ and Salomon compared in wisedome for his wisedome had a large heart like the sand of the sea 1 King 4. 29. Obserue his wisedome in deciding the matter betwixt the two women 1 King 3. the thing was done in the night there were no witnesses no probable conjectures favouring the one more than the other the allegations of the Mothers both alike no difference betweene the childrens age Salomon gathered that shee was the mother who had the bowels of compassion towards the infant Counsell in the heart of man is like deepe waters but a man of understanding will draw it out Pro. 20. 5. Salomon by his understanding drew out here who was the mother of the living childe but he must haue some meanes whereby to know this but Christ to whom darkenesse is as light he seeth the secrets of the heart and all things are naked before him Heb. 4. 13. here is a greater than Salomon His Iustice in punishing Ioab and putting Abiathar from the Priesthood but Christ shall put downe all his enemies and purge his Church of hirelings Mat. 21. 12. here is a greater than Salomon Lastly all the earth shall be blessed in Salomon When the Iewes blesse any man they pray for him after this manner Beneficus sit tibi Deus ac liberalis ut praestitit se erga servum suum Salomonem this was but fulfilled in type in Salomon but the truth was fulfilled in Christ Esa 65. 16. He who blesseth himselfe on the earth shall blesse himselfe in the God of truth he concludeth this Psalme for Salomon Amen Amen Psal 72. 19. Salomon was not he that could effectuate the prayers of the Church but Christ is that true and faithfull witnesse who is yea and Amen Revel 3. 14. Salomon being such a vive type of Christ Quest whether Arguments prooving Salomons repentance might he haue beene thought to haue beene a reprobate or not He cannot be thought to be a reprobate for first Answ He was the Penman of the Holy Ghost they were Reason 1 holy men Luk. 1. 70. As he spake by his holy Prophets The Lord heard Salomons prayer and accepted of his Reason 2 sacrifices 1 King 3. 6. which he never did in any oblation of the wicked Esay 1. 11. 12. 13. so Ioh. 9. 31. We See Pro. 15. 8. know that God heareth not sinners that is Impenitent sinners Thirdly He is set downe as an example of Imitation Reason 3 2 Chro. 11. 17. Rehoboam in the first three yeares of his Raigne followed the footsteps of David and Salomon hence it followeth that Salomon being set downe as an example Salomon set downe as an example of good of Imitation for good that he died a penitent and reconciled to God and as the evill beginnings of Manasseh discommended the evill end of Ammon so the good beginnings of Rehoboam commended the good end of Salomon When the Kings of Iuda and Israel are set downe for Rules to be observed concerning examples examples these Rules are to be observed First when the wicked father liueth in his sinnes and Regula 1 dieth in his sinnes and his sonne is said to walke in his wayes and follow his example then the bad sonne died miserably as his father died 2 King 15. 9. Zachariah is said to haue done that which was evill in the sight of the Lord as his fathers had done he departed not from the sinnes of Ieroboam the sonne of Nebat who made Israel to sinne Secondly when the wicked King repenteth him of Regula 2 his sinnes and his bad sonne is said to follow his example then it is to be understood that he followed his example in his first yeares and sinfull dayes Example 2 King 21. 20. it is said of Ammon that he walked in all the wayes that his father Manasseh walked in and served Idols which his father Manasseh served This is to be understood onely of Manassehs first dayes and not of his last dayes when he repented him of his wickednesse Thirdly when a bad King repented him of his wickednesse Regula 3 and his sonne is commended for following of his wayes then it is to be understood that he followed him in the end of his life and not in the beginning as 2 Chron. 11. 17. Rehoboam in the first three yeares of his Reigne followed the footsteps of David and Salomon Fourthly If the beginning of a King be good and his Regula 4 end bad then his sonne is never said to walke in his wayes although he be a good man Example Asa began well yet because he fell away 2 Chron. 10. 10. therefore good Iehosaphat is never said to walke in his wayes And the Lord giueth the reason of this Ezek. 16. 24. When a righte●us man turneth away from his righteousnesse and committeth iniquitie his former righteousnesse shall be no more remembred And againe when the wicked turneth away from his wickednesse and doth that which is lawfull and right he shall liue Salomon is censured by the Holy Ghost not that he had utterly forsaken God but that he went not fully after the Lord or that his heart was not perfect as was the heart of David his father The Conclusion of this is Salomons Kingdome flourished Conclusion so long as he followed the Lord therefore Religion is a strong pillar like Iakin or Bognaz to uphold a Kingdome otherwise it will stand but upon brickle feete of yron and clay as Nebuchadnezzars Image did Dan. 2. 33. CHAPTER IX Whether Rahab was a betrayer of the Citie of Iericho or not IOSH 21. And the Spyes came into an Harlots house named Rahab and lodged there c. IT may be said against Rahab first that shee was an Things objected against Rahab for receiving the Spyes Harlot and therefore no marvell that she was so readie to betray the Citie in which she was borne receiving the Spyes into her house Secondly when the King sent unto her she answered him not as a dutifull Subject ought to haue done but hid the Spyes in her house and let them downe by a Cord through the window and taught them how to escape and when the Searchers came to seeke them she said she knew not what men they were or whither

〈◊〉 〈◊〉 rapere victus their foode which commeth from the roote Taraph to take by rapine or hunt for the prey because of old they hunted for their meat Gen. 27. 3. Take thy weapons thy Quiver and thy Bow and goe out to the field and take hunt me some Venison Things set before them upon the Table were Esculenta What things were set upon the Table poculenta condimenta the first for meat the second for drinke and the third for sauce to relish their meat Meat and drinke the Scriptures oftentimes expresse by bread and water 2 King 6. 22. set bread and water before them that they may eat and drinke then it is added in the next verse he prepared great provision for them Their bread was of Wheat Barley Lentils Beanes Of their bread Wheat was the most excellent bread Deut. 32. 14. I fed thee with fat of the kidnies of Wheate this bread when it was not fermented was called the poores bread Deut. 16 3. because the poore had not leasure to ferment it The second sort of bread was of Barley which was Barley a base bread abaser sort of bread used onely in time of scarcitie Revel 6. 6. And for the basenesse of it Gideon is compared to a Barley Cake Iudg. 7. 13. those were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaters of Barley this Barley-bread is a bread which nourisheth little therefore it was a great blessing of Christ when he fed fiue thousand with fiue barley loaues Ioh. 6. 9. They had a more baser sort of bread made of Len●ils Millet and Fitches Ezek. 4. 9. Daniel and his companions eat of the Lentils Dan. 1. 12. And the reason seemeth to be this why they eat Lentils and refused the Why Daniel eat Lentiles Kings meat because they used not these Lentils in their Sacrifices to their Idols The Romans of old tooke their name from those and they were called Le●ticuli Fabij They used also to eat herbes Prov. 15. 17. Better is a dinner of herbes where loue is than a stalled Oxe and hatred therewith and Rom. 14. 2. another who is weake eateth herbes and the reason why they would eat herbes seemeth to be this because men before the Flood eat herbes onely Their other meats were called Opsonia and their coursest sort of meat was Locusts and wilde honey Mat. 3. 4. there were sundry sorts of Locusts of which foure sorts were cleane Levit. 11. the rest they might not eat of them Their drinke was water Sicera a composed strong Of their drinke drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit Libamen mustum Their Condimenta the sauces which made their meats to relish were Salt and Vineger onely Ruth 2. 14. Dip thy morsell in the Vineger By this which hath beene said we may perceiue what The spare dyet of Gods people was the sober dyet of the people of God in old times they used but a spare dyet this was called by the Latines Mensa necessaria Seneca hanc mensam produxit ad aquam panem There are three sorts of dyets set downe in the Scripture Three sorts of dyet Iohn Baptists dyet Christs dyet and the Epicures dyet Iohn the Baptist came neither eating nor drinking Mat. 11. 18. That is he eat wilde honey and the coursest things Our Lord dranke Wine but yet very moderately the Epicures dyet is Let us eat let us drinke for to morrow we shall die 1 Cor. 15. 32. Iohn the Baptists dyet and Christs dyet are not the two extreames but they are both vertues the two extreames are the Epicures dyet Let us eat let us drinke and the dyet of the scrupulous man who eateth onely herbes Rom. 14. 2. the Epicure taketh God to be an indulgent father to him in giving him the creatures to eat of them at his pleasure and the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children Of the manner how they sat at Table AT the first in the daies of the Patriarches they sat streight up as we doe now and afterwards they sat in beds and some hold that they learned this custome from the Persians but this custome was more ancient than the Persians for it was in the dayes of Samuel 1 Sam. 9. 22. And he brought them into the Parlor and made them sit in the chiefest place Ezek. 23. 41. 2 Sam. 4. 5. Sometimes they had triclinia when three sat in a bed or biclinia when two sat in a bed and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did Luxuriare Christ and his Disciples when they eat the Sacrament they sat in beds therefore when the Church of Corinth received the Sacrament together we must not thinke that they sat in beds as Christ and his Apostles did for then they should haue had too many beds which had beene excessiue and contrary to the more modest custome of the Greekes This kinde of sitting was halfe sitting and halfe leaning which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet because it was usuall Table-gesture they call it sitting Ezek. 23. 41. and the Hebrewes call their Chambers Mesubboth and their sitters Mesubhim If three sat in a bed then the midst was the chiefest place and he that lay in his bosome erat secundus a primo he was in the second place and he that sat next unto him was in the third place he that was best beloved leaned in the bosome of the Master of the feast To leane in the bosome a token of loue from this custome is that speech borrowed to be in Abrahams bosome to signifie that familiaritie and societie which the Saints of God shall haue with the Father of the faithfull in the Heaven and also to signifie the unitie of essence in the Father and the Sonne he is said to come out of the bosome of the Father Ioh. 1. 18. Of their Feasts OF their sundry sorts of feasts of those who were invited to their feasts of the number of those who sat at their feasts the end wherefore they made feasts and more particularly of their excesse and pompe in their feasting compared with the Greekes First they had feasts before their marriages in their They had feasts at their marriage marriages and after their marriages before their marriage and these feasts were called Kedushim sponsalia and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they had a feast at the day of their marriage Gen. 29. 22. And Laban gathered together all the men of the place and made a feast and Ioh. 2. Christ was present at a marriage feast in Cana of Galile and Christ alludeth to

wee should not looke in a Parable to every particular circumstance in it but to the generall scope example the rich Glutton lift up his eyes and saw Lazarus in heaven therefore the damned in hell doe see the glorified in heaven a false collection and it is besides the intention False Collections from this Parable of the Parable so the rich Glutton prayed to Abraham therefore we may pray to the Saints departed or that there is water in heaven to quench the thirst of the damned or that the soules departed haue fingers or eyes or tongues or that the damned desire that their brethren come not to those torments all false collections but if they should gather that the children of God are in great joy and the damned in great paine that were pertinent Secondly that there is no redemption What may be gathered from this Parable out of hell thirdly that there is no refreshment to the wicked in hell fourthly that the desired of the wicked shall not be granted to them fiftly that those who will not be instructed by the Word here will not beleeue although one should come from the dead to them and lastly that the Word of God Moses and the Prophets are the onely meanes to beget faith in us here Thus farre we may stretch the Parable and then wee shall bring a good sense out of it but if we stretch it farther then we shall bring a wrong sense out of it the wringing of the nose bringeth forth bloud Prov. 30. 33. How the wicked may be inlightned by the Preaching of the Gospel and yet become worse after they be illuminated MAT 12. 43 When the uncleane spirit is gone out of a man he walketh through drie places seeking rest and findeth none then he faith I will returne unto mine house c. CHRIST having taught long amongst the Iewes and illuminated their minds by working sundry miracles amongst them and casting out Devils but having wrought no sanctification amongst them he bringeth this Parable The scope of the Parable of a man dispossessed of a Devill and being cast out finding the house emptie and trimmed returneth with seven spirits worse than himselfe There is the Parable here and the application of the The parts of it Parable the Parable is set downe at large and the application in few words even so shall it also be with this wicked generation The Parable it selfe hath three parts first possession secondly dispossession and thirdly repossession Possession in these words when the evill spirit is gone out of a man which implieth that he must first haue possession before he be cast out secondly dispossession and when he is dispossessed he wandreth in dry places and findeth no rest untill he returne and thirdly repossession he goeth and taketh with himselfe seven other spirits more wicked than himselfe and they enter in and dwell there and the last state of that man is worse than the first When the uncleane spirit is cast out He is an uncleane spirit first in the manner of his apparition secondly in the manner of his revelation and thirdly in the manner of his operation First in the manner of his apparition he appeareth in Satan uncleane in the manner of his apparition the likenesse of a Goat a stinking and a vile creature therefore the Lord saith They shall no more offer their sacrifices to Devils Deut. 17. 7. In the Originall it is Leshegnirim to the hayrie ones they are called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hayrie ones because they haue appeared in the likenesse of Satyres or wilde Goates Secondly the Devill is an uncleane spirit in the manner In his revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pytho of his revelation thou shalt not suffer Obh a Witch to liue Exod. 22. 18. Obh is called a Bottle or a Bladder the Witches are so called because Satan gaue his answers out of their bellies and out of the secret passages of nature and for this they were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly he is an uncleane spirit in the manner of his In his operation operation where ever he lodgeth he defileth that soule and that bodie therefore the Scriptures call such somtimes dogges and swine Revel 22. 15. and the filthieft beasts that are but the holy Spirit is most comely in the manner of his apparition in his revelation and operation First in the manner of his apparition when he appeared it was either in the likenesse of a man or a Doue or How the Holy Ghost appeared in the likenesse of fiery tongues but he never appeared in the likenesse of any filthy beast Againe in the manner of his revelation he revealed himselfe to his Prophets in a most comly manner when he spake in them he spake not out of the secret parts of nature they did not foame at the mouth as those who were blasted by the Devill but the holy Ghost sanctified their tongues and in great modestie and comelinesse they spake the truth Thirdly in the manner of his operation he is most holy for where ever he lodgeth he sanctifieth and purifieth that soule and bodie therefore he is compared in the Scriptures to water and to fire and to the Fullers sope Psal 51. 7. Wash me and I shall be whiter than the snow in the originall it is Tecabbeseni play the Fuller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon me We may know then whether we be possessed by Satan or not if we delight in filthinesse or uncleannesse for uncleannesse is the unseparable effect of the uncleane spirit a man may be overtaken by Satan somtimes and Satan may in part pollute him but he delighteth not in it but if he delight to wallow in that The godly delight not in sinne sinne and make no resistance to Satan then he is certainly the habitation of Satan when one offered violence to a woman under the Law Deut. 22. 27. if shee cryed out she was not to die the death but if she held her peace and consented to that villany she was to die the death So when Satan commeth to pollute the soule and defile the bodie if he cry out with Paul O wretched man that I am who shall deliver me from the bodie of this death Rom. 7. 24. then we are not to die but if wee hold our peace delight in Satans temptations which pollute the soule and the bodie then wee are to die Is cast out of a man There is no creature in which Satan Satans delight is to lodge onely in man delighteth to lodge but onely in man when he entred into other creatures it was but onely to deceiue man as when he entred into the Serpent it was for this end to deceiue Eva he cared not for the Serpent it selfe so when he entred into the Gergesites swine it was not for the swine that he cared but onely that he might draw the hearts of the Gergesites from Christ by drowning of