Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	custom_n	duty_n	tribute_n	1,289	5	10.9047	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15408	Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.	Willet, Andrew, 1562-1621.; Willet, Andrew, 1562-1621. Hexapla in Genesin. aut; Willet, Andrew, 1562-1621. Hexapla in Exodum. aut	1633 (1633)	STC 25685; ESTC S114193	2,366,144	1,184

continued with them it is not like that hee went so farre West-ward It was an usuall thing with the Apostle to faile in these purposes in disposing of his journeyes sometime otherwise directed by Gods spirit Act. 16.7 sometime letted by Satan 1 Thessalon 2.18 sometime upon better reason altering his owne purpose 2 Corinth 1.15 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to goe into Spaine might upon some other accident b● changed 4. Of this judgement is Gelasius 〈◊〉 ad Hispan●s se promisiss●t ●●urum dispositione divinum 〈…〉 patus ex causis implore non potuit quod prom●●it C. 22. q. 2. c. 5. Paul promising to goe into Spaine being occupied in other greater cause● by the divine disposition could not 〈◊〉 that which he had promised to him subscribeth Tho. Aquin. cap. 15. ad Roman QUEST X. Whether Iacob came to Salem Vers. 18. HE came safe to Sechem c. 1. Some reade he came to Salem a City of Sechem● 〈…〉 Septuag and Latine translator and Mercer but it were superfluous in the same place 〈◊〉 call a City by two names 2. This Salem some would have to be Silo as some Hebrewes some take it 〈◊〉 ●erusalem as Iosephus some for Melchisedecks towne as Hierome where the ruines of Melchisedecks Palace were to be seene in his time some will have this Salem to be that Salem spoken of Ioh. 3.23 where Iohn Baptist baptized and that Salem and Sichem were names of that same City first called Salem afterward Sichem Tostat. But all these opinions are uncertaine Silo and Sechem were two distinct places Iud. 21.19 Salem Melchisedecks towne was Jerusalem Psal. 76.2 In Shalem i● his Tabernacle his dwelling in Sion and if Sichem were the new name Salem the old it should in the Gospell be called by the new name rather than the old and that Salem was a divers place from Sechem called Sychar is evident for Salem was in Judea Ioh. 3.23 and our Saviour leaving Judea came to Sychar or Sichem Iohn 4.6 there might be then another towne beside Jerusalem called Salem but not the same with Sichem 3. Wherefore the better reading is that Iacob came safe and in peace to Sechem not for that he was now healed of his halting as the Hebrewes imagine which in part remained still as a monument of that combat with the Angell but he came same safe in respect of the danger which he feared from the hands of Esau. QUEST XI Whether Iacob did well in buying a peece of ground of the Sichemites Vers. 19. HE bought a parcell of ground c. Although Iacob had a promise to possesse and inherit the whole land of Canaan yet this purchase which he made did neither shew any mistrust in him neither did he in so doing depart from his right 1. He did it for his necessity of dwelling as Abraham had done the like before for buriall 2. The time of fulfilling the promise was not yet come and therefore Iacob at this time while the Canaanites were possessors of this land doth not prejudice his right in buying this parcell Mercer 3. It was no great parcell of ground that he could buy for so little money nor yet very fruitfull being in the sight and view of the City Calvin QUEST XII Whether Iacob bought his ground for money or lambs Vers. 19. FOr an hundred peeces of money 1. Some read for an hundred lambs for the word chesita signifieth both money and a lambe sic Septuag Latin Oleaster and so they would have the word taken Iob 42.11 where every one of Iobs friends gave him a lamb But it is more like they gave him every one a peece of money which was a greater gift and more sutable to the other gift of an earing of gold 2. Some of the Hebrewes affirme that the Arabians call money chesita but the Scripture needeth not to begge or borrow words or phrases from them 3. Wherefore it is like that this k●sita was a peece of money that was stamped with the marke or print of a lambe and thereof was so called Iun. as among us Angels are so named of the stampe or print set upon the gold 4. Places of Doctrine 1. Doct. Honour to be given to evill magistrates Vers. 3. IAcob bowed himselfe seven times It is lawfull then to yeeld externall honour to evill magistrates that are in authority as here Iacob doth to Esau Mercer as Saint Paul saith Give to all men their duty tribute to whom tribute custome to whom custome c. honour to whom honour belongeth Rom. 13.7 And at this time there were none other but heathen rulers Mordechai indeed refused to bow the knee to Haman because it was more than a civill reverence which that proud man expected and beside he was an Agagite or Amalekite which was a Nation accursed of God Exod. 17.14 2. Doct. God turneth the heart Vers. 4. ESau ran to meet him Thus wee see that God is not onely a searcher of the heart but a worker and changer of it as here Esau his heart is altered of an enemie hee suddenly becommeth a friend wherefore the Wiseman saith That God turneth the hearts of Kings as the vessell upon the waters is ruled and turned by the steares-man Prov. 21.1 5. Places of Confutation 1. Confut. Against humane inventions Vers. 20. HE set up there an Altar Iacob inventeth not neither bringeth in new ceremonies into Gods worship but such as he had received from the instruction of his fathers directed by the spirit of God such was the building of Altars to sacrifice upon by this the Romanists are reproved which have thrust into Gods service so many humane inventions Calvin and so our Saviours rebuke falleth upon them They teach for doctrines the commandement of men Mark 7.3 2. Confut. The sacred signes called by the name of the things Vers. 20. HE called it the mighty God If this reading be received we see that the signes are named by the things as here the Altar is called of God and Moses nameth his Altar The Lord is my banner Exod. 17.15 so the Prophet saith the name of new Jerusalem shall be The Lord is there Ezech. 48.35 We need not marvell then if the bread in the Eucharist be called the body of Christ. 6. Morall observations 1. Morall To be contented with our estate Vers. 11. GOd hath had mercy on me therefore I have all things So Saint Paul saith I have learned in what state soever I am therewith to be contented I can be abased I can abound c. I am able to doe all things through the hope of Christ which strengtheneth me Philip. 4.13 2. Morall Gods worship to be advanced in families Vers. 20. HE set up there an Altar Iacob having setled himselfe and pitched his Tabernacle hath a speciall care to set forward Gods worship and doth consecrate as it were a Chapell and Altar to God wherein Iacob may be an example to all

Euphrates C. into Mesopotamia H.S.B. Aram Naharaim G.P. Syria betweene the flouds T. v. 13. Behold I stood c. S. I stand cater v. 14. Till they leave drinking S. the rest have not this clause v. 15. Before he had left speaking in his minde S. within himselfe H. before he had left speaking caeter v. 22. He put a jewell upon her nose T. an abillement G. he tooke a golden earing caet heb nezem a jewell an earing two earings of the weight of a drachma or halfe a sickle S. weighing two sicles H. a sicle C. halfe a sicle B.G.P.T. beehang halfe c. v. 23. Water to wash the feet of the Camels and the men H. to wash his feet and the mens that came with him caet v. 33. And they set before him bread to eat S. bread was set in his sight H. they set mans meat before him C.B.G. they set before him to eat T. he v. 41. Free from this oath B.G. from the curse cat alah to sweare to curse v. 40. The Lord to whom I am pleasing S. in whose sight I serve C. walke caeter v. 43. The daughters of the men of the City came forth to draw water S. a virgin commeth forth to draw water caeter v. 47. I put an earing about her S. I hanged an earing upon her face C.H.B. an abiliment upon her face G. upon her nose T.P. aph the nose the face v. 50. We cannot beside his pleasure speake any thing with thee H. speake either evill or good caet v. 54. They tarried there H. they slept S.C. they tarried all night caet lun to lodge all night 55. About ten moneths C. ten dayes cat jamim 57. Let us know her minde H. heare what she saith C. aske of her mouth caet 59. Her substance S. her nurse caet menecheth a nurse of jannach to give sucke v. 61. Making haste he returned to his master He tooke Rebecca and departed cat v. 62. Isaack walked by the desart neare to the Well of vision S. came from the Well where the Angell of life had appeared C. the Well of the living and seeing not H.B. from Beer lahairo G. the Well of Lahairo Tr. P. v. 63. To meditate H. to be exercised S. to pray cat suach to meditate to pray v. 67. Isaack entred into the house of his mother S. brought her into the tent of Sarah his mother caeter And he saw and beheld her works were right as the works of Sarah his mother C. this clause is not in the Hebrew 67. He loved her so much that he tempered the griefe which hapned by the death of his mother H. Isaack comforted himselfe after the death of his mother 3. The explanation of doubtfull questions QUEST I. Why Abraham is said to be old Vers. 1. NOw Abraham was old 1. Neither is the conjecture of some Hebrewes to be received that thinke because Abraham was said to be old at an hundred yeares Gen. 18.11 that even then Abraham gave this charge to his servant to provide Isaack a wife but he deferred the execution of it till now when Isaack was of ripe yeares for it is evident vers 10. that the execution of this charge followed immediately upon the giving thereof Mercer 2. Neither need we with Rupertus to make an allegorie of Abrahams old age that he is said to be old perfectione fidei in the perfection of faith but he is called old and the first so named in Scripture not in respect of those long lived Patriarks but in comparison of that age wherein he lived 3. Abraham was now 140. yeares old not 137. as Lyppoman conjectureth for Isaack was now 40. yeares old when he married Rebecca Gen. 25.20 who was borne when Abraham was in his hundred yeare Perer. QUEST II. Wherein Abraham was so exceedingly blessed THe Lord had blessed Abraham in all things c. The word is bacol which some of the Hebrewes dreame to have beene Abrahams daughter but this is great boldnesse to affirme that which the Scripture is silent in and if Abraham had received a daughter by Sarah as well as a sonne he would have beene no lesse carefull to have bestowed her in marriage than he was for Isaack Mercer 2. Abraham was principally blessed in foure things in his old age vers 1. in his great substance vers 35. in his issue vers 16. and in the victory of his enemies Perer. QUEST III. Why Abraham sendeth his servant and who his servant was Vers. 2. ABraham said to the eldest servant of his house c. 1. This servant is thought to be Eliezar of Damascus which had the government of his house of whom mention was made before chap. 15. 2. Who is thought being now very old to have come with Abraham into the land of Canaan 65. yeares before and to have knowne all Abrahams kind●ed Cajetan 3. Abraham sendeth not Isaack who then of 40. yeares might be judged as one of 25. now lest the Canaanites might have abused his flexible youth and therefore he committeth this businesse to his grave and prudent servant QUEST IV. Of the putting the hand under the thigh Vers. 2. PVt now thy hand under my thigh 1. This was neither the generall custome of those times as Chrysostome thinketh for neither Abimelech with Abraham Gen. 20. nor afterwards with Isaack Gen. 26. and Laban with Iacob making a covenant Gen. 32. and one swearing to another doe use this ceremonie which sheweth it to have beene no generall custome 2. Neither was this custome derived from the Indians as Aben Ezra who in honour of Bacchus who is fabled to have come forth of Iupiters thigh and for reverence unto the instruments of generation which they worshipped under the name of Priapus did use in taking of an oath to put their hand under the thigh for neither Abraham would have imitated such an idolatrous usage and Dionysius called Bacchus is found to have beene long after Abraham in the time of Iosua 3. Neither is it sufficient to say that this manner was used to signifie the firmnesse of an oath because the thighs are as the pillars of the body Oleaster for the strength of man as well consisteth in his armes and legges 4. Nor yet was this a token of subjection onely and superiority for Ioseph a Prince in Egypt putteth his hand under his fathers thigh Gen. 47.29 5. But either we must say with Hierome that this usage was retained for the honour of circumcision which was performed in the parts next adjoyning 6. Or with Ambrose and Augustine we understand a mystery in this ceremony because Christ was to come in that flesh Quae de illa femore propaganda erat Which should be propagated out of that thigh QUEST V. Of the divers kindes of adjuring Vers. 3. I Will make thee sweare or adjure thee c. This word to adjure one is taken two waves in Scripture either actively when we by the reverence of the divine

make them houses Vers. 22. ANd because the Mid-wives feared God and he made them houses c. There are two generall expositions of this place Some doe interpret the word Lahem them of the Mid-wives some of the people of Israel Of the first 1. Some referre it to the Israelites that they provided for the Mid-wives and kept them from Pharaoh but that is not like seeing the Israelites could not at this time defend themselves from Pharaohs rage 2. Some understand it of Pharaoh that he made strong houses for them that all the Hebrew women should come to them to be delivered but that had beene a thing impossible 3. Some referre it to God that he made them houses which is diversly expounded the Hebrewes supposing these Mid-wives to be Iochebed and Miriam by houses understand the Kingdome and Priesthood which was setled afterward in their of-spring for Iochebed was the mother of Aaron and Miriam they say maried to Cal●b but this is uncertaine Iosephus writeth lib. 3. antiquit that she was the wife of Hur and it is before shewed that Miriam for her age could be none of them David Chimhi understandeth it of their preserving from the rage of Pharaoh Tostatus of their incorporating and graffing into the nation and common-wealth of Israel as Rahab was but it is more like they were Hebrew women as is before also touched and needed no such ingraffing Hierome understandeth it of spirituall houses in heaven so also Rupertus Augustine and Theodoret of giving them riches Pererius of increasing their families for so is the phrase used Sarah saith when she gave Hagar to Abraham I may be builded by her Gen. 16. And this uncertaintie there is in the first exposition 4. Therefore the second is rather to be preferred to understand it of the people that God made them houses that is families and increased them for these reasons 1. Because in the Hebrew there is a masculine pronoune lahem which although some thinke is sometime taken for the feminine as Exod. 2.17 Piscator and elsewhere and Vatablus saith that mem is sometime taken for nun yet it is more properly taken in the native and originall use where there is no necessitie otherwise to enforce it Iun. 2. Because the house and famille is not builded by the woman but by the man Simler 3. This better agreeth to the words going before that the people multiplied vers 20. and the words following if we read them thus And so it was because the Mid-wives feared God and he made them house That Pharaoh charged all his people c. Pharaoh seeing that God by the meanes and occasion of the Mid-wives as the instruments God as the author and chiefe cause increased the people then he cast about another way how to effect this cruell purpose Iun. Simler QUEST XVIII Whether the Mid-wives onely were temporally rewarded NOw what manner of reward it was which the Lord here giveth it may thus be briefly resolved 1. Neither with Gregorie is it to be thought that because of their dissimulation they were onely temporally rewarded for the text saith they feared God and the feare of God is not onely in this life but more rewarded in the life to come 2. Hierome and Rupertus here understand the spirituall and everlasting houses in heaven but the words before v. 20. shew that hereby a temporall blessing is insinuated the Mid-wives prospered the people multiplied 3. Therefore the last resolution is that no doubt the charitie and mercie of these Mid-wives and the feare of God in them was eternally rewarded but the temporall blessing is here onely expressed both in respect of the times because as Hierome saith Aeterna vitae promissio est propria novi testamenti The promise of eternall life is peculiar to the new Testament and in regard of carnall and weake men who are by temporall promises more easily allured so the promises made to Abraham whose saith and obedience were eternally crowned were in shew temporall as in the length of life increase of his posteritie victorie over his enemies as appeareth Gen. 15. ex Perer. 4. Places of Doctrine 1. Doct. That God is not the author of evill Vers. 12. THey were grieved or fretted because of the children of Israel But Psal. 105.25 it is said he turned their heart to hate his people The hatred and griefe which the Egyptians conceived against Israel seemeth to be ascribed to God yet farre be it from us to thinke that God is the author of the least sinne much lesse of so great a sinne as to hate the people of God for as God is not tempted with evill so neither tempteth he any man Iam. 1.13 This manner of phrase therefore in Scripture may receive five severall expositions which may all together be received first God is said to turne their heart not effective but permissive not by way of working but permitting or suffering as Theodoret because he gave way to their wicked will corumque insidias ●inimè prohibuerit and hindered not their evill purpose 2. God is said to doe it as he hardened Pharaohs heart subtrahendo gratiam by withholding his grace and leaving them to themselves Cajetan 3. God doth it as an universall cause because in him we move we live and have our being Act. 17. not as a particular agent as Rupertus useth this comparison Quemadmodum sol molle lutum convertit in durum As the Sunne turneth the clay and mire from soft to hard of which changing the Sun is onely the generall cause the proper and next cause is the qualitie of the matter 4. God turneth their heart into hatred occasionaliter by ministring the occasion onely as Aug. Non cor illorum malum faciendo sed populo bene faciendo cor eorum sponte malum convertit in odium Their heart being evill of it selfe he turned to hatred not by making it evill but by doing well unto his people God is said to doe it because he was the author of the welfare of his people whereby the envious Egyptians were provoked to hate them 5. The Lord is said to harden mens hearts ordinative disposative because he knoweth how to rule and dispose of their evill and obdurate hearts and turne it to his glorie as Augustine proceedeth in the same place Quo illorum odio ad exercitationem populi filii ad gloriam nom●n● su● usus est Deus Which their hatred God used both for the exercise of his people and to the glorie of his owne name Ex Perer. 2. Doct. God must rather be obeyed than men Vers. 17. NOtwithstanding the Mid-wives feared God and did not as the King of Egypt commanded This their refusall to obey the Kings wicked charge was both lawfull and commendable The things which belong to Caesar as tribute custome honor feare Rom. 13.7 must willingly and of conscience be yeelded to Caesar Matth. 22.21 But the things which belong to God must not be given to Caesar