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
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

stood foaming and roaring before them but hurt them not and therfore they were glad to put the skinnes of wild beasts upon them to make the Lyons runne upon them and teare them Thou that art a wicked man and hast no part of this Image of God to defend thee no marvaile if thy dogge bite thee thy horse braine thee or thy oxe gore thee Let us studie then for to haue this Image repaired in us if we would be in league with the beasts of the field Beasts surpasse man in many duties The dogges came and licked his sores The beasts many times out-strip man in many duties The Kine of Bethshemesh went streight forward with the Arke and declined neither to the right hand nor to the left but man many times declineth either to the right hand or to the left and he keepeth not this midst The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doe not consider Esay 1.3 and Ier. 8.7 Yea the storke in the heaven knoweth her appointed times and the turtle and the crane and the swallow obserue the time of their comming but my people know not the judgement of the Lord. And the Lord sendeth man to the Ant to learne wisedome Prov. 6.6 Goe to the ant thou sluggard consider her wayes and be wise Balaams Asse saw the Angell sooner then Balaam himselfe and therefore is it that the Scripture calleth men beasts and sendeth them to be taught by beasts which sheweth how farre man is degenerated from his first estate and what a low forme hee is in when the beasts are set to teach him Why God gaue his children a small portion in this life It may seeme strange why the Lord distributeth things so that he giveth such plentie and abundance to the rich glutton and so little to Lazarus seeing the earth is the Lords and the fulnesse thereof Psal 24.1 God who doth all things in wisdome doth not this without good reason The Lord dealeth with his children in this life Simile as he did with the Israelites when he brought them to Canaan Numb 13.17 When he brought them to Canaan South a barren Countrey he made them to goe Southward into the Mountaines the South was a dry and barren part Iudg. 1.15 Thou hast given me a South-land giue me also springs of water so Psal 126.4 Turne againe our captivitie O Lord as the streames in the South hee prayeth that the Lord would refresh them now in the midst of bondage as the waters refreshed the dry and barren South And Iarchi noteth that the Lord did with his people here as Merchants doe who shew the worst cloath first Simile so dealeth the Lord with his children hee sheweth them the worst first and as at the wedding in Cana of Galilie the last wine was the best so is it here the Lord sheweth his children great afflictions and troubles the South part as it were at first but afterwards he bringeth them to the Land that floweth with milke and honey Secondly he bestoweth these outward and temporarie things but sparingly upon his children that hee may draw their hearts to the consideration of better things he giveth the wicked their portion in this life Psal 17.14 Sonne remember that thou in thy life time receivedst thy good things Luke 16.25 but he reserveth the good things for his owne children that is the holy Ghost the graces of the Spirit Luk. 11.9 It is a matter of great consequence to discerne what are the gifts of Gods favour Great skill required in discerning the gifts of Gods right hand many men thinke because they haue wealth and prosperitie they are the gifts of Gods favour and they seeme to stand under the Lords right hand but they are deceived Simile When Ephraim and Manasseh were brought before Iacob Ephraim was set at Iacobs left hand and Manasseh at his right hand but Iacob crossed his hands and laid his right hand upon Ephraims head and his left upon the head of Manasseh Gen. 48. So many men who seeme to stand at the Lords right hand shall be set at his left hand and many who seeme to stand at his left hand shall be set at his right hand Lazarus seemeth to stand now at his left hand but stay till you see him die and the Angels carry him to glory and then yee shall see him stand at the Lords right hand It is a point of great wisedome to know the Lords dispensing hand David prayeth Psal 17.7 separa benignitates tuas as if he should say giue us something O Lord that we may be discerned to be thy children from the wicked for by these outward favours wee shall never be knowne to be thy children The Lord careth not to throw a portion of this world to a wicked man as if one should throw a bone to a dogge but he will know well to whom hee giveth this rich gift of eternall life Death separateth the godly from the wicked And it came to passe that the beggar dyed and the rich man also dyed Death maketh a full separation betwixt the children of God and the wicked the sheepe and the goates may feed together for a while but the shepheard separateth them the wheat and the chaffe may lie in one floore together but the fanne separateth them and the good and the bad fish may be both in one net untill they be drawne to the land and the tares and the wheat may grow in one field for a while until the time of harvest so may the godly and the wicked liue together here for a while Simile but death maketh a totall and full separation Moses said to the Israelites stand still and see the salvation of the Lord which hee will shew to you to day for the Egyptians whom yee haue seene to day yee shall see them no more for ever Exod. 14.13 the red Sea made a separation betwixt the Israelites and the Egyptians for ever So death separateth the children of God from the wicked that they shall never meete againe Betwixt us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us Gods children should haue little medling with the world that would come from thence Luk. 16.26 This should teach the children of God to haue little medling with the wicked why because one day there shall be a totall and finall separation and this is a great comfort to his children oftentimes now they are afraid of the incursions of the wicked and of their bloodie hands but then they shall never be afraid of them The gates of the new Ierusalem were not shut at all Revel 21.25 to signifie that there shall be no feare of the enemie there And he was carried by the Angels into Abrahams bosome Here consider three things first how it commeth that the Angels are ministring spirits to man secondly what

my nurse but this is my nurse here his knowledge beginneth to be more distinct and he will sucke none but his owne nurse and his knowledge now resembleth the knowledge which we have by reason which ascendeth from the particular to the generall and the farther that it is from sense it is the more universall and lesse confused But faith the daughter of Divinity ascendeth higher than reason or sense and the further that it goes from sense and reason the more perfect it is and it goeth from minus universale to the supreame and highest cause God himselfe and the neerer that faith commeth to reason or sense the weaker it is and more indistinct Thomas his faith was an indistinct faith and weake and could not beleeve unlesse hee put his fingers in the wounds of Christ Iohn 20.28 here his faith leaned too much to sense but faith the higher that it goes from sense and reason the more perfect it is We have a notable example of this Gen. 49. when Ioseph tooke Ephraim and Manasse Ephraim in his right hand towards Israels left hand and brought him neere unto him and Manasse in his left hand toward Israels right hand Israel stretched out his right hand and laid it upon Ephraims head and his left hand upon Manasses head guiding his hands wittingly or as Onkelos the Chaldee Paraphrast hath it Prudenter egit manibus suis when he dealt wisely with his hands But when Ioseph saw that his father laid his right hand upon the head of Ephraim it displeased him and he held up his fathers hand and he said to his father not so my father for this is the first borne put thy right hand upon his head and his father refused and said I know it my sonne I know it truly the younger shall be greater than he Gen. 48.19 Ioseph thought because his father Iacob was blind that his faith was a confused and weake faith but Iacob knew that the farther his faith was from sence and the higher that it ascended from reason it was the more perfect and therefore he sayd jadanghti bene jadanghti I know it my sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it that is certainely I know it This is then the excellencie of faith that the higher that it goes from sence and reason the more perfect it is which sheweth the excellency of Divinity above all other Sciences and Artes for if faith the daughter of Divinity surpasseth them all much more doth Divinity it selfe and it may bee said of faith as it was said of the vertuous woman Prov. 30. Many daughters in Israel have done vertuously but thou surpassest them all Differ 4 Last of all other Sciences and Artes are but handmaids to Divinity and as the Nethinims the posterity of the Gibionits were appointed by Iosuah to hew wood and draw water for the Sanctuary but never to meddle with the Sacrifices neyther to kill them nor offer them Iosh 9.23 so humane Sciences and Arts are appointed but to attend and serve Divinity they are but to hew the wood and draw the water onely to the Sanctuarie There are three principles from whence Sciences and Arts are derived the first is contemplation A comparison betwixt Divinity and other Sciences the second is action the third is operation For contemplation the metaphysicks are the most abstract considering ens ut ens onely the second are the mathematicks which considereth the quantity and the number of things geometry the quantity and arithmeticke the number Thirdly the Physicks consider onely naturall properties of the body These who are exercised in actions and morall philosophie are lawes and such Arts which are exercised in operation are rhetoricke and grammer A comparison betwixt Divinity and Metaphysicks Metaphysicke considereth God onely ut ens vuum verum et bonum as he hath a being as he is one as hee is truth and goodnesse but it considereth not God as Creator Christ as Redeemer it considereth not God in his attributes as Divinity doth therefore they say metaphysica parit scientiam tantum sed theologia fidem A comparison betwixt Divinity Mathematicks anp Physicks Secondly compare Divinity with physicke and the mathematicks the mathematician searcheth visible formes in visible things the Physition invisible formes in visible things but the Divine invisible formes in visible things A comparison betwixt the Divine the Lawyer and the Physition Thirdly let us compare the Divine the Lawyer and Physitian the Physitian est minister naturae the servant of nature the Lawyer est minister justitiae but the Divine est minister gratiae and looke how farre grace exceedeth nature or justice so as farre doth Divinity surpasse the Physitian or the Lawyer A comparison betwixt the Divine and morall Philosopher Fourthly let us compare Divinity and morall philosophy the Philosopher saith that Iuvenis non est idoneus auditor moralis Philosophiae that a young man is not fit to heare morall philosophy but David saith Psal 119.9 Wherewith shall a young man cleanse his wayes Chrysostome hath a good observatien to shew the force of Divinity above all morall philosophie when he compareth Plato the moralist and Paul the Apostle together Plato saith he that wise Philosopher came three times to Sicilie to convert Dionysius the tyrant to morall philosophy yet he went away without any successe but Paul a Tent-maker did not onely convert Sicilie but ran from Ierusalem to Illyricum Rom. 15.19 and converted thousands of soules by the preaching of the Gospel See how farre Divinity excelleth morall philosophie August de Civitate Dei lib. 6. cap. 11. And Augustine observeth how Seneca the most excellent of all the moralists mocked the Iewes because they spent as hee thought the seventh part of their life in idlenesse which was the Sabbath day Iustine Martyr being first a philosopher and after a martyr searched thorow all the sects of philosophy and could never find contentment to his soule till hee came to Divinity First he came to the sect of the Stoickes and gave himselfe to be a scholler in that schoole but hearing nothing of God in Stoa in that schoole he turned to be a Peripatetick but when he entred with the Peripateticks he perceived his master nundinantem sapientiam mercede as he speakes selling his wisedome for gaine then hee left that sect also Thirdly he came to the sect of the Pythagoreans but having no skill in geometrie which knowledge Pythagoras required of his Schollers before he taught them philosophy he left the Pythagoreans and fell into the society of the Platonickes at last he met with a Christian Divine Philosopher who perswaded him to cast aside all these circular disciplines and to studie Divinity which should give him greater contentment than all the philosophy in the world and he renouncing all gave himselfe to the studying of the holy Scriptures and of a Philosopher became both a Christian and a Martyr A comparison betwixt Divinity and Physicke

And it is most probable that their cloaths did grow with them as they grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muinveterârunt their shoes waxed not old upon their feete Deut. 29.5 Their shoes did grow with their feet and it seemeth that the childrens clothes were made of the clothes of them who died The foure Captaines pitched their Tents at the foure corners of the Campe Iudah pitched in the Northeast corner Ruben in the Southeast Ephraim on the Southwest and Dan on the Northwest corner Num. 2.2 Every man of the children of Israel shall pitch by his own standard with the Ensigne of their fathers house farre off about the Tabernacle of the Congregation shall they pitch A figure to shew the Ensignes Motto's and order of the Tribes pitching about the Tabernacle Returne O Lord unto the many thousands of Israel Num. 10.36 WEST NORTH EAST SOVTH quasi prima Geniti tauri vulch ritudo ejus Ephraim Duo filij tui c. mei erunt Manasses Lupus Rapax Beniamin fiat coluber in vea Cerastes in semita Dan Gad Aocinotus pneliabitar Gad gershonitae Meraritae Non est Deus ut Deus Jeshurun Asser Diuidam eos in Iacob et disperdam eos in Israel Simeon Coathitoe Moses Aron et Saserdotes Dans eloquia pulchritu●inis Nepluhaly Effusus es Sicut aqua Ruben in littore maris hebitabis Zabulon Accumbeus inter Terminos Issacher Catulus leonis Iudath Rise up O Lord and let thine enemies be scattered Num. 10.35 When they arose to march they spread their Colours and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillis utamur in nomine Dei nostri Vexillabimus in nomine Dei nostri in the name of our God we will set up our Banners Psal 20.5 They had their Colours their Ensignes and their Motto's Their Colours were answerable to the stones in Aarons brestplate First their Colours their Colours were according to the Colours of the stones in the breastplate of Aaron Iudah gaue a greene Colour like the Smarag Ruben a red Colour like the Sardius Ephraim a golden Colour like the Chrysolite Dan gaue partie coloured of white and red like the Iasper In their Ensignes they had the Emblems of Beasts Their Ensignes were first Iudah gaue a Lyon Ruben the head of a man because he was the first borne and the head of the familie Ephraim gaue the head of an Oxe because he was the sonne of Ioseph who was called Bos Dei Deut. 33.17 His glory is like the firstling of his Bullocke and Dan gaue an Eagle in his Colours because the Eagle is an enemy to Serpents the Serpent should not be put in his Colours but the Eagle an enemy to the Serpent Dan shall judge his people Gen. 49.16 Dan is a Lyons whelpe he shall leape from Bashan Here he is commended both for his wisedome and his strength the Serpent doth not expresse these two well but the Eagle doth expresse them very fitly Their Motto's in their Ensignes were out of the Testament of Iac●b or of the song of Moses Thirdly their Motto Iuda's Motto was this Iuda is a Lyons whelpe Gen. 49.8 Ruben had this Vnstable like water Gen. 49.4 Ephraims Motto was his glorie is like the firstling of his Bullocke Deut. 33.16 Dan had this Motto he shall be a Serpent by the way an Adder in the path and so every one of the Tribes had their Motto The Lord was their Generall The Lord as their Generall dwelt in the midst of their Campe and his Ensignes were the Cloud and the pillar of fire the Cloud to direct them by day and the pillar by night then he was the guide of their youth Iere. 3.4 The motto which they gaue him was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mi camocha baelohim Iehova quis sicut tu Iehova inter Deos and hence they made the name of the Macchabees Mem Caph Beth Iod and they were called Machei at the first and afterward Macchabaei and like unto this was that abbreviation Agla attagnebher legnolam adonai Tufortis in aeternum Domine When they marched Their marching was different from their pitching about the Tabernacle they kept not the same order as when they pitched about the Tabernacle for when they marched Iuda Issachar and Zabulon went before and the Gersonites and the Merarites next them set forward bearing the Tabernacle Num. 10.17 In the second place came Ruben Simeon and Gad who lay upon the South and next them came the Cohathites with the Arke Num. 10.21 After them Ephraim Benjamin and Manasse and David alludeth to this Psal 80.2 Before Ephraim and Benjamin and Manasseh stirre up thy strength and come and saue us he saith before Ephraim for when they carried the Arke Ephraim came behinde the Arke and the Arke was before him and when they rested Ephraim was upon the West side of the Arke which Num. 2.18 is called jammah the Sea-ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Sea lay towards the West so that the Arke both when they pitched and when they marched was ever before Benjamin Ephraim Manasseh In the last place came Dan Asser and Nephthali Dan was in the Reareward of all their Camps throughout their Hosts Num. 10.25 When they marched Ascendebant Chamusshim The manner of their Marching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.18 Aquila Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui quintam costam habebant cinctam because they carried their sword at the fift rib but Theodosion translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went fiue in rankes when they marched they were said to be Accincti Gen. 49.19 Num. 32.17 1 King 10.11 And Salomon alludeth to this Prov. 30. 31. speaking of the horse girt in his loines a warlike beast fit for the battell and contrary to this is discinctus when they lay aside their armour In their marching they made a Proclamation for foure sorts of people Thirdly they made a Proclamation in the Campe that he who had built a new house and had not dedicated it should goe backe Secondly if he had planted a Vineyard and had not made it common he should goe backe thirdly if he had betrothed a wife and had not lien with her he should goe backe and fourthly they cryed that all those who were fearfull and faint hearted should returne What new house was meant in this Proclamation He who built a new house and had not dedicated it he should goe backe which they expounded thus if he had built a new house either for his dwelling or for his Cattell or his Corne then he was to goe backe to it but if he had built a new house for pleasure and let it and taken hyre for it then he was not to goe backe Secondly if he had planted a Vineyard and had not made it common then he was to goe backe where there is an Allusion to that forme set downe in the Law that the first three years after