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
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

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 Imag● repaired in us if we would be in league with the beasts of the field The dogges came and licked his sores The beasts many Beasts surpasse man in many duties 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 It may seeme strange why the Lord distributeth Why God gaue his children a small portion in this life 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 as he did with the Israelites when he brought them Simile to Canaan Numb 13. 17. When he brought them to Canaan he made them to goe Southward into the Mountaines South a barren Countrey 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 so Simile 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 affl●ctions 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 Great skill required in discerning the gifts of Gods right hand are the gifts of Gods favour 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 When Ephraim and Manasseh were brought before Iacob Ephraim was set at Simile 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 And it came to passe that the beggar dyed and the rich Death separateth the godly from the wicked 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 but death maketh a totall and full separation Moses said to the Israelites stand still and Simile 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 that would come from thence Luk. 16. 26. This should Gods children should haue little medling with the world 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 they minister to man thirdly the comfort that we haue by their ministerie First the ground of their ministery is because we are reconciled to God in Christ when man

the Tabernacle Returne O Lord unto the many thousands of Israel Num. 10. 36. WEST quasi prim● Genti ●auri vu●●h ritudo ●●u● Ephraim Duo fi●● tui c. mei erunt Manasses Lupus Rapax Beniamin fi●t cosuber in 〈◊〉 Ce●●stes in semita Dan Gad A●cinotus p●●siabi●● tar Gad gersonitae Meraritae Non est Deus ui Deus Jeshurun Asser SOVTH NORTH Diuidam eos in Ia●ob et disperdam eos in israel Simeon Coathitae Moses Aron et Saserdotes Dans esoquia pulchritu●inis N 〈◊〉 〈◊〉 y. Essus es Sicut aqua Ruben in littore maris ●ebitabis Zabuson Accumbeus inter Terminos Issacher ●a●u●us ●eonis ●●●●th EAST Rise up O Lord and let thine enemies be scattered Num. 10. 35. They had their Colours their Ensignes and their Motto's First their Colours their Colours were according Their Colours were answerable to the stones in Aarons brestplate 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 Their Ensignes were first Iudah gaue a Lyon Ruben In their Ensignes they had the Emblems of Beasts 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 Thirdly their Motto Iuda's Motto was this Iuda is Their Motto's in their Ensi●nes were out of the Testament of Iacob or of the song of Moses 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 as their Generall dwelt in the midst of their The Lord was their Generall 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba●lohim Iehova quis sicut tu Iehova inter Deos and hence they made the name of the Macchabees Mem Caph Beth Iod and they were called Macbei at the first and afterward Macchabaei and like unto this was that abbreviation Agla attagnebher legnolam adonai Tu fortis in aeternum Domine When they marched they kept not the same order Their marching was different from their pitching about the Tabernacle 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 Exod. The manner of their Marching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Thirdly they made a Proclamation in the Campe In their marching they made a Proclamation for foure sorts of people that he who had built a new house and had not dedicared 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 He who built a new house and had not dedicated it What new house was meant in this Proclamation 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 that a man had planted a Vineyard he might not eat of the fruits thereof then the fourth yeare they were the Lords and in the fift yeare they were made common and then turned to the planters owne use and it was all one whether he planted the Vineyard bought the Vineyard or had gotten it by inheritance or by gift Thirdly if he had betrothed a wife and had not lien with her whether shee had beene a maide or a widow he was to returne home and this Immunitie from the warres lasted for a whole yeare to those who were new married but they say if the high Priest had married a widow he was not exempted so if an inferiour Priest had married a repudiate woman or a common Israelite if he had married a bastard then he was not exempted Fourthly all those who were fearfull and faint-hearted Qui mollis est corde Hebraicè he should returne lest he make his brethrens heart faint also Deut. 20.