Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	hand_n	lay_v	left_a	2,504	5	10.2275	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

Pignorando non Pignoravit the repetition of the same word signifieth to take away the pledge and to keepe it The widow of Tekoah when one of her sonnes had killed the other and the revenger of the bloud came to kill she desired that her other sonne which was aliue might be saved because he was her unica pruna her onely sparkle that was left aliue 2 Sam. 14. Wherefore to take this widowes two sonnes from her was to put out her light The conclusion of this is Of all sorts of oppression this Conclusion is one of the greatest to doe wrong to the fatherlesse and the widow for the Lord is a father to the fatherles and a Iudge of the widowes Psal 68. 6. therefore men should beware to wrong or harme them God will defend their cause he relieveth the fatherlesse and the widow Psal 146. 9. And he that is their Redeemer is strong CHAPTER XXIII Whether a man may sell his sonne for debt or not MAT. 20. 25. But for as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made THere are three sorts of commanding in the family the first is Herilis potestas the second is Maritalis potestas and the third is Patria potestas these three sorts of power differ Herilis potestas is like the government Monarchicall which hath more absolute commandement to dispose of things so had the Master Mat. 20. 25. over his servants when he commanded the man his wife and children to be sold The second sort of commanding in the family is the authoritie which the man hath over his wife and this is like the Aristocraticall power for the man in his necessitie may not sell his wife to set himselfe at libertie Et uxor non est in bonis she is not a part of his goods The third sort of commanding in the house is Patria potestas and here the father hath a greater authoritie over the children for they are a speciall part of their fathers possession Deut. 32. 6. Ipse est pater tuus qui possedit te Is not he thy father that hath bought thee The Lord permitted a man to sell his children under the Law Exod. 21. 7. If a man sell his daughter to be a hand-maide So Ezra 2. 5. the Iewes being in debt sold their children Iacob when he made his latter will Gen. 42. 22. he saith I gaue to thee one part aboue thy brethren which I conquered with my bow and with my sword Iacob himselfe never purchased Sichem but his sonnes purchased it when they killed the Sichemites Why doth he say then which I haue purchased with my Bow The reason of this was because Iacob was Lord over his children and over all that they conquered A father hath such authoritie over his sonne that he might sell him untill he was sui juris that is untill he was one and twentie yeares old First he might sell him before he was seven yeare old then he might haue sold him the second time untill he was fourteene yeare old if his debt had not beene payed and thirdly he might haue sold him untill he was twentie one So he might sell his daughter Exod. 21. 7. It is not understood here that he might sell his daughter when she was readie to be married but simply he might sell her at any time And the Lord alludeth to this forme Esay Allusion 50. 1. Which of my Creditours is it to whom I haue sold you The father might sell himselfe therefore he might sell his sonne because his sonne is but a part of himselfe But there are sundry things which cannot be sold Object Quia nullam admittunt aestimationem as bloud chastitie libertie and such like This was not properly a sale but only an enterchange Answ of his libertie for his fathers redemption Non est conditio absoluta sed quasi sub pacto tenetur enim emptor filium D. ll 2. Cap. de Patribus qui filios distraxerunt restituere si justum pretium offeratur illi That is this condition in selling of his sonne was not absolute but the contract was so made that the buyer was bound to ●●store his sonne backe againe to him if he had offered him a sufficient price In the naturall body the hand or any other member will cast up it selfe to saue a stroke from the head so should the naturall sonne doe to relieue his father Ruben offered himselfe in stead of Benjamin to be a bond-servant Gen. 44. 33. Now if Ruben offered this for his youngest brother much more should the sonne offer to become a bond-servant for his old father The conclusion of this is the children ought not to lay up for the Parents but the Parents for the children 2 Cor. 12. 17. yet to supply their fathers necessitie they should be content to quite their libertie and all that they haue for their fathers libertie CHAPTER XXIIII Of their diverse sorts of Rulers and Commaunders EXOD. 18. 25. And Moses choose able men out of all Israel and made them heads over the people Rulers over thousands c. THe people of the Iewes were divided into twelue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virg● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trib●● Tribes those Tribes were called Shibhte because they had a rod carried before them Before the renting of the ten Tribes from Iuda they were called Israelites but after the rent of the tenne Tribes the two Tribes and the halfe were called Iuda and the tenne Tribes were usually called Israel and sometimes Ioseph and Izreel and sometimes Iacob And in the Captivitie they are called Iewes as Ester 2. 5. Mordecai of Benjamin is called a Iew so Ester 3. Haman sought to destroy all the Iewes and they are all called Israel in the Captivitie and thou shalt beare the iniquitie of Israel and Iuda Ezek. 4. And once halevj Mal. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrativ● cum he demonstrativo to signifie that levi is not put here for a proper name Those who ruled the twelue Tribes were divers I●shua 23. 2. Ioshua called for all Israel for their Elders for their heads for their Iudges and for their officers For the Elders these are called zekenim and the Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est majores zekenim is sometimes taken for the great Synedrion and sometimes for the Kings Councell 2 King 1. 10. And Iehu sent unto Samaria to the Rulers of Izreel here the word Elders is taken for the Kings Councell and not for the Synedrion for it sate in Ierusalem and sometimes in the lesser Cities zekenim are called Senatores Secondly He called for roshim their heads which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principes This word rosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita Prinpes is taken sometimes for the Captaines of