Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	ephraim_n	hand_n	left_a	2,932	5	12.0419	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01450	The cognizance of a true Christian or the outward markes whereby he may be the better knowne: consisting especially in these two duties: fasting and giuing of almes: verie needfull for these difficult times. Diuided into two seuerall treatises. Published by Samuel Gardiner, Batcheler of Diuinitie	Gardiner, Samuel, b. 1563 or 4.	1597 (1597)	STC 11573; ESTC S102818	96,047	234

an inuersion of these times For albeit Ioseph when as Iacob should blesse his two sonnes Ephraim and Manasses placed Ephraim as the elder brother at the right hand of Iacob Manasses the yonger at the left Gen. 48 Yet Israel otherwise transposed his hāds stretching out his right hand vpon Ephraims head the yonger of purpose directing the left towards Manasse the elder brother Men shall not in heauen keepe their high roumths which they haue here in earth and the poore shall not alway be forlorne But the time will come Psal 98 when he shal with righteousnesse iudge the world and the people with equitie When he shall cast downe the mightie from their seat Luke 〈◊〉 and shall exalt the humble and meeke Da ergo petenti vt possis ipse accipere Da in terra christo Aug. Ser. 25 in Lucam quod tibi reddat in caelo obliuiscere quod es attende quod eris ●siante nos aliqud mitteremus non ad mane hospitium veniremus quod autem rapimus hic totum dimittimus Giue therefore to the poore that dooth aske that thou thy selfe maist receiue when thou doost aske giue to Christ heere vppon earth that hee may restore it thee againe in heauen Forget what thou art and consider what thou shalt bee if wee would send any thing before vs we should not come to an emptie house For that which we giue vnto the poore is but sent before vs but that which we take from them is all lost here Augustin putteth vs in mind of manie circumstances verie meete to be thought vpon when as any poore man craueth our deuotion Aug in euā Mat. Ser 5. Cogitemus quando petitur a nobis qui petunt a quio bus petunt quid petunt Qui petunt homines a quibus petunt ab hominibus qui petunt mortales a quibus petunt a mort alibus qui petunt fragiles a quibus petunt a fragilsbus qui petunt miseri a quibus petunt a miseris excepta substantia facultatum tales sunt qui petunt qualessunt a quibus petunt Quam frontem habes petendo ad dominum tuum qui non agnoscis parem tuum non sum inquis talis absit vt talissim obsericatus ista loquitur de pannoso Sed nō interrogo in vestibus quales sitis sed quales nati fueritis Dic quid attuleris aut si dicere erubescas Apostolum audi nihil intulimus in hunc mundum Let vs consider when any thing is begged of vs who they are the beg of whom they do beg and what they do beg who do beg men of whō they do beg of men Who do beg Such as are mortal Of whō do they beg of such as are mortall Who do beg weake Of whō do they beg of thē that are weake Who do beg the miserable Of whō do they beg of the miserable Lay aside their goods worldly weith they are the same that beg that they are of whō they beg Therefore what forehead hast thou in begging of God that regardest not thine equall who beggeth of thee but thou saiest I am not such a one as he God forbid I shuld be such a one This he that is in silke speaketh of him that is in vilde raimēt But I do not ask thee what thou art in thy brauerie in thy gay garments but what you were when you were both borne Tell me what thou didst bring with thee or if thou dost blush to tell it heare what the Apostle telleth thee Thou broughtest nothing into this world Ergo si habes aurum habes non vnde sis bonus 1. Tim. 6. Aug. ibid. sed vnde facias bonum habes pecuniam eroga erogando pecuniam auges iustitiam Vide quid minuatur quid augeatur Minuitur pecunia augetur iustitia Illud minuitur quod eras relieturus illud augetur quod in aeternum es possessurus Consilium do lucrorum disce mercari laudas mercatorem qui vendit plumbum acquirit aurū non laudas mercatorē qui erogat pecuniam acquirit iustitiam Therfore if thou hast golde thou hast not wherewith thou maist be good but whereby thou art enabled to doo good Hast thou money Distribute it amongst the poore by giuing vnto thē thou increasest thy righteousnesse He hath diuided giuen to the poore his righteousnesse indureth for euer See therfore what it is that is diminished and what it is that is inlarged Thy money is diminished but thy righteousnesse is increased that is made lesse which thou wert to leaue and that is made more which thou art euer to possesse I giue thee therefore my counsell to gaine learne therfore the trade Thou commendest the Merchant A similitude who selleth lead and getteth Gold and wilt thou not prayse that Merchant who giueth his money and obtaineth righteousnesse Caetera perditis hoc solum non perditis saith the same father yet loose all other things but this thing only we cannot loose that reward of good workes euen the saluation of our soules Let vs therefore with ioy in hope of greater ioy which we shall haue for it giue liberally and readily to the poore It shall not be giuen but lent for a time to him that will pay thee seauen folde in thy bosome Those that are such obstinate hard hearted people as are past feeling and haue no conscience nor commiseratiō of the poore distressed people wandering vp and downe hungrie and thirstie their soules gasping for your comfort as a thirstie land let them in time take heede and by a speedie remorse labor to preuent the iudgement to come let them redeeme the time which they haue lost and now in this acceptable time for thē to be relieued which is this time of scarcity let them be rich bountiful in their almes if they do it not in this life there will be no vse of it after this life Nemo dicturus in resurrectione mortuorum frange esurienti panē quia nou inuenies esurientem nec vesti nudum vbi omnium tunica immortalitas erit nec suo scipe peregrinū vbi omnes in patria sua viuent nec visita aegrum vbi est sanitas sempiterna nec sepeli mortuum vbi mors morietur No mā shal say in the resurrection of the dead break thy bread vnto the hungrie because thou shalt not find any who doth hunger neither cloth the naked because with immortality wee shal be all cloathed neither enterteine the stranger for there we shal al liue in our coūtrie neither visit the sick where health is euer lasting neither bury that dead where death it self shal die And I conclude this exhortation the whole treatise with the words of exhortation which S. Augustine vseth to the rich of his time which I heartily wish may bee borne in minde of the rich of this time Diuitis purpurati fuge exemplum pauper beatitudinem emit mendicitate August Tom. 16 dominic 51 post Trinit diues supplitium facultate desiderat guttam qui negauerat micam Diues fuit ille de quo nunc loquimur nunc sunt diuites de quibus loquimur Vnius sunt nominis caueant ne sint vnius conditionis Inter diuitem purpuratum Lazarum vlcerosum mutatae sunt vices Diues perdidit quod habebat pauper caepit esse quod non erat Diues ille in saeculo apothecas plenas reliquerat in inferno guttam ardens petebat impetrare non poterat Attendite fratres totum diutis corpus flammis gehennae consumitur sola lingua amplius cruciatur ideo sine dubio in lingua maiorem sentit ardorem quia per eam superbe loquendo contempserat pauperem Auoid the example of the rich man cloathed in purple The poore man obtained heauenly blessings by his beggery and the rich man extreame torments in hell with his wealthie faculty He was rich of whom wee now speak there are rich men to whome we now speak they are of one name let thē take heed they be not of one conditiō The case is now altred which was then between the purple rich man betweene Lazarus who was ful of sores The rich man lost that which he had the poore man began to be that which he was not That rich man in the world had his garners full of all manner of store and burning in hel he desireth a drop and could not obtaine it Giue eare to this the rich mans whole bodie is in afire in hell and onely his tongue is tormented aboue all therefore without doubt he feeleth a greater fier in his tongue because he speaking disdainfully with his tongue did contemne God and denied almes The God of mercie graunt that we may be more mercifully minded to his Saintes which are now or shall heereafter be in aduersitie that we that follow this mans steps may tremble at his iudgement and leaue these steppes if that we will not taste of his stripes As the seruant of Abraham coulde not perceiue a more euident signe that Rebecca was worthie to bee daughter in lawe vnto Abraham then her francke nature and liberall inclination which shee shewed in drawing water to quench his thirst and tolling him into her mothers house so wee cannot expresse a more manifest token that we are children of Abraham then by giuing drinke to the thirstie breaking bread to the hungry cloathing the naked harboting the straunger visiting the prisoner and succoring euery one that hath neede of our helpe which mercifull disposition the God of all mercie grant vnto vs for his mercie and his Christs sake FINIS