Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	keeper_n	lord_n	seal_n	5,051	5	8.9948	4	true

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

more wicked than others they are not then called worse spirits because they are moe in number onely but they are worse because they are more malicious they are all bad spirits but some exceed others in malice and wickednesse many men doe mistake Satan and his Angels they thinke that some of them are spirits which doe no harme but they are all sworne enemies to mans salvation therefore Satan is called the red Dragon the red Dragon delighteth not onely to kill men for hunger but also for sport to kill them what can we looke for then of those infernall spirits of destruction And the last end of that man is worse than the first The end of the wicked is worse than their beginning three wayes His last end is worse than his beginning in three respects first in respect of God secondly in respect of himselfe thirdly in respect of Satan First in respect of God who justly punisheth him this wise by giving him up unto a reprobate sense because he loved not the truth secondly his last end is worse in respect of himselfe because he is dyed over againe with sinne those sinnes in the Scripture are called Scarlet sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scarlet is called Shani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is twice dyed So men when they fall backe they are dyed anew againe and as recidivatio in morbis est periculosa so is the falling into sinne anew againe So it is worse in respect of himselfe because after that a man is illuminated he is more readie to become prophane Simile if he be not sanctified Take water and heat it and set it in the ayre it will freeze sooner than cold water So if a man be illuminated and haue some taste of sanctification and then fall backe againe he is in a worse case than he was in before Thirdly he is worse in respect of Satan for when Satan catcheth him againe he maketh him twice more the childe of hell A Iailor hath a prisoner fettered by the hands necke and feete the prisoner beggeth of him that he would release him he releaseth him all to the foote he slippeth his foote out of the fetters and escapeth if the Iailor catch him againe he layeth a double weight upon him and fettereth him twice as sure as he was before so when a sinner seemeth to escape from Satan being enlightned and in some shew sanctified it he fall backe againe he bringeth seven worse spirits with him The application of the Parable is The application of the Parable Even so shall it be also unto this wicked Generation As if Christ should say when I came amongst you yee were in darkenesse but by my ministerie yee haue beene illuminated but maliciously now yee impugne this truth and yee are possessed with seven worse spirits than before therefore your end must be worse than your beginning FINIS ¶ An Addition Pag. 122. line 11. TO raise up seed to the brother that is to the eldest brother Deut. 25.5 If brethren dwell together and one of them die that is if the first or eldest die and haue no seede then his second brother was bound to raise up seede to him if he were not married for the Law speaketh of brethren dwelling together and not married or forisfamiliate an example of this we haue in Er and Onan Gen. 38. Secondly if he had no brethren then his neerest Kinsman was bound to performe this duty to him if he had not beene married But it seemeth that this dutie is required of N. Rut. 4. Object although he had children for he saith then I should marre mine owne inheritance It is onely required of him here to redeeme the inheritance but not to marrie his Cousins wife Answ this was onely stare super nomen defuncti that is to make his childe to be reputed as the childe of the dead and so the childe should not be counted his sonne but the sonne of Chilion thus his inheritance should haue beene marr'd and his name rased out and this made N. to refuse but if the Cousin were not married then he was bound to marry the wife of his Kinsman Erratum Page 166. line 13. Dele not EXERCITATIONS DIVINE Containing diverse Questions and Solutions for the right understanding of the Scriptures Proving the necessitie majestie integritie perspicuitie and sense thereof As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them Together with the excellencie and use of Divinitie above all humane Sciences All which are cleared out of the Hebrew and Greeke the two originall languages in which the Scriptures were first written by comparing them with the Samaritane Chaldie and Syriack Copies and with the Greeke Interpretors and vulgar Latine translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viatici parum via longinqua est By Iohn Weemse of Lathocker in Scotland Preacher of Christs Gospell LONDON Printed by T. Cotes for Iohn Bellamie and are to be sold at his shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO The Right Honorable Sr. Thomas Coventrie Knight Lord Coventrie Baron of Alesborough Lord Keeper of his Majesties Great Seale of ENGLAND Most Honorable and my very good Lord IOB the wisest and the richest Prince in the East Iob. 28.7 searching where wisedome might be found he could not finde the place thereof He could not finde it in the land of the living the depth saith it is not with me and the Sea saith it is not with me the Vultures eye hath not seene it for all his sharpe sight and for the worth of it it cannot be gotten for Gold neyther can Silver be weighed for the price thereof then hee subjoyneth God understandeth the way thereof and he knoweth the place thereof for he looketh to the ends of the earth and seeth under the whole heaven The wisedome which Job speaketh of here is Gods secret wisedome in his workes of nature which none of the world although they were as sharpe sighted as the Eagle can understand Now if man be so ignorant in Gods woTkes of nature much more is he in the workes of grace and he may say as Agur sayd when he considered Jthiel and Vcal Iesus Christ the wisedome of the Father surely I am more brutish then any man Pro. 30.2 and have not the understanding of a man David when he lookt upon the heavens Psal 19.1 the workes of Gods hands he sayd The heavens declare the glory of God and the firmament showeth his handy worke then he telleth how they declare his glory and what sort of Preachers they be The vniversality of their preaching their line is gone out through all the earth even to the ends of the world Then their diligence in preaching both day and night Lastly how plainely they preach n all languages Yet this their preaching is but an indistinct fort of preaching in respect of the preaching of