Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	king_n	pay_v	tribute_n	1,378	5	10.5054	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

joyne his cause and his death together we may thinke that it was a just punishment of his Rebellion for he was murthered by Baanah and Rechab upon his bed in his bed-chamber 2 Sam. 4. 7. The conclusion of this is He that affecteth Gods Conclusion Kingdome in the heaven he who affecteth his Kings throne upon the earth shall both miserablie perish and as God vindicateth his owne honour when any man claimeth it so he vindicateth the honour of the King if any man affect it Feare God honour the King 1 Pet. 2. 17. CHAPTER XIII Whether it was lawfull for the Iewes to pay tribue to Caesar or not MAT. 22. 17. Tell us therefore what thinkest thou Is it lawfull to pay tribute to Caesar THe Iewes who were a people alwayes subject to The Iewes a people prone to rebellion rebellion and mutinie propounded this question to Christ Is it lawfull for us to pay tribute to Caesar or not As if they should say we haue alwayes beene a The speech of the Iewes in defence of their libertie free people to whom many Nations haue payd tribute we are a people who are commanded to pay our tithes and first fruits onely to the Lord. The Lord commanded us to choose a King of our selues and not a stranger Deut. 17. How shall we then pay to Caesar who is but a stranger Caesar hath taken us violently and made us captiues daily his Publicans most unjustly oppresse us how then shall we pay tribute to him and shall we giue him this penny which hath an Image upon it contrary to the law of God which forbiddeth Images And when we pay this wayes head by head this pennie to him it maketh the Romanes insult over us as if we were negligent of the worship of our God worshippers of a false God Who can abide to see how these Romanes haue abused and doe still abuse the Temple of God And how Pompey and Crassus haue robbed the Temple And how they exact of us that penny that should be payd onely to the Lord And if any Nation in the world haue a priviledge to free themselues from the slavery and bondage of strangers most of all haue we Iewes who are Gods peculiar people and we would gladly know Master what is thy judgement in this case and we will stand to thy determination if thou bid us giue it we will giue it but if thou forbid us we will stand to our libertie and vindicate our selues as the Macchabees our Predecessors haue done The Herodians The Pharisies with the Herodians sought to intrap Christ came here with the Pharisies to Christ waiting what word might fall from him If Christ should haue answered any thing contrarie to the Romane power then th● Herodians would haue fallen upon him or if he had said at the first giue this tribute to Caesar then the Iewes would haue fallen upon him as an enemy to their libertie So they thinke to ensnare him what way soever he answered But the Lord who catcheth the craftie in their owne craft doth neither answer affirmatiuely nor negatiuely but saith Why tempt yee me shew me a penny and he asked them whose Image and superscription is upon the penny they say Caesar then our Lord inferreth that they were bound to pay it unto Caesar And Christ reasoned thus Those which are Caesars and belong not unto God should be given to Caesar but this penny is such therefore it should be given to Caesar The Assumption is proved because tribute belongeth to the Conquerour and he coyneth the money putteth his Image upon it in token of his Dominion over the Subjects and they should pay it unto him as a token of their subjection Shew me a penny This was not the penny which was commanded to be payed to the Lord yearely The Iewes payed a threefold halfe shekell to the Lord. The Iewes under the Law payed a threefold halfe shekell The first was called Argentum animarum Exod. 30. 2. which every one payed for the redemption of his life The second was Argentum transeunt is that is the halfe shekell which they payed to the Lord when they were numbered head by head 2 King 12. 5. The third was that halfe shekell which they offered freely unto the Lord. This halfe shekell had Aarons rod upon the one side and the pot with Manna upon the other and when they were under the Romans or captiues under any other forraine Princes the Maisters of their Synagogues used to gather this halfe shekell of them yea●ely and send it to Ierusalem to the high Priest This was not the penny which Caesar craved of them for it had Caesars Image This tribu●e which Caesar ●xact●● wa● not the h●●●e sh●●el● which was du● to the Lord. and superscription upon it Neither would the Lord haue bidden them giue that to Caesar which was due to God This Didrachma which they payed to Caesar was as much in value as the halfe shekell and Christ hims●lfe although he was free and the Kings sonne yet he payed Christ payd this tribute it for himselfe and for Peter Mat. 17. 27. And so Mary when Christ was in her wombe went to Bethlehem to pay this tribute to Caesar Luk. 2. 5. This Image set upon Caesars money was not contrary to that thou shalt not make to thy selfe any graven Image for it was not made for a religious use but for a civill use This penny which Caesar exacted of the Iewes was but Denarius Denarius Didrachma and Numisma were Denarius what all one this Denarius was the ordinarie hire of a workman for a day Mat. 20. 2. and the daily wages of a Souldier as Tacitus saith What if the Romane Emperour had exacted as much of them as Pharaoh did of their Predecessors What if he had done to them as Salomon did to their Predecessors in his old age or as Rehoboam did to them whose little finger was heavier than his fathers loynes What ingratitude was this for them to grudge for paying so little a tribute to the Emperour C●sar was more milde to the Iewes than Pharaoh or Rehoboam who kept them in peace who kept Legions and Garrisons of Souldiers to defend them from the Arabians and Parthians he did not make them to worke in bricke and clay as the Egyptians did their predecessors neither tooke he their liberties from them he permitted them to keepe their Sabboths Circumcision and their Synedria their Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and He permitted them to use their liberties Dion testifieth of Augustus that when he gaue commandement to take tribute of the Iewes that it should not be taken from them upō their Sabbath but they should delay it till the next day Now for all these benefits had they not reason to pay this tribute to Caesar Men may defend themselues and stand for their libertie Men should not repine after they are become subject but when

they are once conquered no place to repine Agrippa as Iosephus testifieth in his speech to the Iewes who were called Zelotae for their preposterous desire that they had to free themselues from subjection to the Romanes said unto them after this manner Intempestivum est nunc libertatem concupiscere olim ne ea amitteretur certatim opo●tuit nam servitutis periculum facere derum est ne id subeatur honesta certatio est at qui semel subactus despicit non libertatis amans d●cendus est sed servus contumax that is it is out of time now to desire your liberty yee should haue rather long since striven not to haue lost it for it is a hard thing to undergoe servitude and it is a lawfull strife to withstand it but when a man is once overcome yeelded himselfe then rebelleth he is not said to be a lover of his liberty but to be a rebellious subject And Iosephus saith Qui victi sunt longo tempore paruerunt si jugum rejecerint faciunt quod desperatorum hominum est non quod libertatis amantium est those who are once overcome and haue served a long time if they shake off the yoke they play the part of desperate men and not of those who loue their libertie Now let us conclude this giue unto God that which Conclusion is Gods and to Caesar that which is Caesar Math. 22. Homo est nummus Dei because he carrieth Gods Image Man is Gods penny stamped with his Image giue to him that penny which was lost Luk. 16. Light the Candle sweepe the house finde it out and giue to him and giue unto Caesar that which is Caesars Pro. 24. 21. Feare God and honour the King Giue not divine honour to the King as the Herodians did who cryed the voyce of God and not of man Say not Divisum Imperium cum Iove Caesar habet neither under pretext of Religion withdraw that from the King which is due unto him as the Essaeni did and the Pharisies would haue done but keepe an equall midst betwixt them both and remoue not the ancient markes Prov. 23. 10. CHAPTER XIIII Whether Naboth might haue justly denyed to sell his Vineyard to Ahab or not 1 King 21. 3. And Naboth said to Ahab the Lord forbid it me that I should giue the inheritance of my fathers unto thee NABOTH justly refused to sell his Vineyard to Ahab it being his fathers inheritance no man in Israel might sell his inheritance because the Israelites were but the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Farmers the inheritance was the Lords Levit. 25. 23. the Land shall not The Israelites might not sell their land simplie be sold for ever for the Land is mine for yee are strangers and sojourners with me therefore it was called Emmanuels Land Esay 8. 8. All that the Israelites might doe was this they might morgage their land but simplie they might not sell it because the Inheritance was the Lords But it may be said Iere. 32. 9. I bought the field of Hanameel Object my Vncles sonne that was in Anathoth and I weighed him the money for it even seventeene shekels of silver By the little price which Ieremiah gaue for this field Answ in Anathoth being but seventeene shekels it may be gathered that this was not a simple alienatiō of the ground Hanam●el did not sell his land but morgaged it to Ieremiah but onely a morgaging of it wherefore his vncle or his vncles children might haue redeemed this land from Ieremiah and Ieremiah was bound to haue restored this Land to them againe neither doth the publicke writing of this Instrument proue the selling of the Land simply and the full dominion of it but utile dominium for the time as he who hath a peice of Land in morgage may morgage it againe to another but not simplie sell it But it may be said that David bought the inheritance Answ of mount Moriah from Arauna the Iebusite therefore the simple right of the ground might be sold It was permitted to the Iewes to sell a house within Object a walled Citie and the Gardens or Orchards belonging What houses or land the Iewes might sell unto it but they might not sell their grounds and Vineyards neither the houses nor the villages which haue no wals round about them for they were reckoned as the fields in the Countrey Secondly this Hill Moria which was sold was sold by a Iebusite and not by an Israelite and the ceremoniall Lawes of the Iewes obliged not the Iebusites Thirdly this was an extraordinary case this ground was sold for the building of the Temple and David would not haue it without a price It may be said that the chiefe Priests tooke the thirtie Object pieces of silver and bought a Potters field with it to bury strangers in Mat. 27. 7. therefore they might sell a field for they bought this field to bury strangers in it First this field was not a fruitfull field but a place Answ where the Potters made pots and it seemeth that this field was adjacent to some poore house So Ioseph of Arimathea being of another tribe than those of Ierusalem for Arimathea or Rama was in the tribe of Ephraim but a great part of Ierusalem with Mount Calvarie and Iesephs Garden wherein he had his Tombe was in the tribe of Benjamin yet he bought a Garden being neere Ierusalem and the Hill Calvarie because it was a thing which belonged to the house within the walled Citie If a man might not sell his inheritance in Israel how Object could the Kings themselues inlarge their possessions or haue places of pleasure proper for themselues but we reade that the Kings of Iuda Israel had Orchards and Gardens and places of buriall proper to themselues which was a part of their peculium or proper right The Kings might haue Orchards and Gardens proper Answ to themselues places of pleasure but they might not buy the propertie of any mans Land or Vineyard Wherefore Naboth said well God forbid it me that I should sell my fathers inheritance they were but usufructuarij but the Lord was Dominus fundi and he that hath no right to himselfe cannot make a right to another Why might they sell their houses within a walled Citie and not their fields and grounds in the Country Levit. 25. 13. The reason was this they might not sell their grounds The reason why they might sell their houses within the walled Cities that their possessions might be kept still distinct but because many came to dwell in the walled Cities and the houses were not so distinguished as the grounds and Vineyards therefore they might sell them this was also done in favour of the Proselytes that they might haue a dwelling amongst the people of God The conclusion of this is as the Israelites when they Conclusion morgaged their Land they had not power simplie to sell it because the propertie was the

I will bring my people againe from the depths of the Sea Vers 22. They remembered these two deliverances in all their songs of thankesgiving for deliverance first how the Lord delivered them out of the red Sea and secondly that deliverance from Og King of Bashan when he came against them That song of Deborah Iudg. 5. first containeth a praise The subject of Deborabs song to God who gaue the victory Secondly it maketh mention of the instruments which he used in this victory as the starres Thirdly it condemneth those who would not come as Merosh and fourthly it commendeth those who came willingly And lastly a prayer against the enemies of the Church Vers 28. CHAPTER XLIIII Of their Burials GEN. 49. 29. And he charged them and said unto them I am to be gathered to my people burie me with my Fathers IN their burials first we are to consider the place The circumstances that were used in Buriall where they buried them secondly the ceremonies which they used at their Burials thirdly the forme of their Tombes fourthly the great charges that they were at in their burials and lastly how they comforted the living after the dead were buried First the place where they buried them it was commonly The place where they used to bury without the Citie In Ierusalem they were buried without the Citie neare the brooke Kedron Mat. 27. 53. And many arose and came out of the graues and went into the holy Citie and appeared there so the widowes sonne of Naim was buried without the Citie Luk. 7. 12. so the possessed men walked amongst the graues in solitarie places Mark 4. 37. And Christ was buried in a Garden without the Citie They buried all of one familie together 1 Sam. 3. 1. With whom they were buried they buried the bones of Saul and Ionathan in the buriall of their Fathers so Gen. 33. 2. therefore they were said to be gathered to their fathers and David alludeth to this forme when he saith gather me not with the wicked Psal 30. For all the bodies of the faithfull were laid together so are their soules gathered together this is called the bundle of life 1 Sam. 25. The Greeks called those who were not buried with their Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outburied They buried the man and the wife together as Abraham and Sara in the field of Ephron Gen. 25. so Iacob and Th 〈…〉 full were buri 〈…〉 ther. Leah Isaac and Rebecca so Tobias and his wife were buried together Tob. 4. 4. And hereby they signified the constancie and loue which should be betwixt the man and the wife and that they died in the same faith therefore the Orthodoxe Church when they died they would not be buried besides Heretickes Sophronius said Noli me tangere haeretice neque vivum neque mortuum They buried strangers in a part by themselues Act. 1. The strangers converted desired ●o be buried with the faithfull 18. this place they called it Kebher galaja sepulchrum exterorum when the strangers were converted to the faith they desired to be buried with the faithfull as Ruth said to Naomi where thou diest there will I die and be buried Ruth 1. 17. Secondly they used many Ceremonies in their buriall The Ceremonies in buriall first they fasted 1 Sam. 31. 13. 2 Sam. 1. 12. and they mourned and wept and fasted while even so 2 Sam. 3. 34. David fasted for Abner till the Sunne was set Secondly they wept as for Aar●n thirtie dayes Num. 20. 29. so for Moses Deut. 34. 8. so for Saul and Ionathan 2 Sam 1. 12. so for Iosia did all Israel mourne 2 Chron. 35. 24. Families lamented the men by themselues and the women by themselues Zach. 1● 12. so Luk. 23. and the women followed after weeping They mourned and lamented chiefly for their Kings Iere. 34. 5. and they will lament thee saying ah Lord they lamented for their King as the widow doth for her husband for the King is the husband of the Common-wealth and when shee wanteth him she is a widow Lament 1. Such was the lamentation which David made for Saul and Ionathan 2 Sam. 1. 18. it is called there the lamentation How these words are to be understood he taught them the use of the Bow of the Bow he commanded to teach the children of Israel the Bow it is commonly translated he taught them the use of the bow or to shoot with the bow but this is impertinently cast in in the midst of Davids lamentations that he taught them the use of the bow but it should be this way translated he taught them this lamentation intituled the Bow for it was the manner in old times to giue sundry titles to these lamentations as Fistula Scutum Ovum Ala Securis so Psal 45. Eustatius lib. 4. to the chiefe Musitian upon Shonannim as yee would say upon the lillies the song of the marriage is intituled the lillie Christ is the lillie of the valleyes and his Church is as the lillie among thornes therefore this marriage Psalme is intituled the lillie so the title of this lamentation was Arcus the Seventie translated it well David edidit threnum hunc it is subjoyned that he made this lamentation that he might teach it the children of Israel and Iosephus addeth that the Iewes did diligently learne these Lamentations even unto his time the rest of this Lamentation is set downe in the Booke of the just vers 18. and to translate it he taught them to shoot with the bow were not pertinent for they had skill in the use of the bow alreadie 1 Par. 12. and it was not for vnskilfulnesse in the use of the Bow that the Philistims overcame them When Iosias was killed in the battaile Ieremie made his Lamentations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him When Alexander ab Alexandro lib. 3. Genialium they buried their dead they had Minstrels Mat. 9. 23. who sang the praises of the dead this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the corps were to be carried out they cryed Conclamatum est and they hyred Praeficas mourning women Iere. 9. 17. and when these women did sing the dolefull song she that was the chiefe mourner sung over carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at every rest the like wee see in Psal 136. for his mercie endureth for ever so Iere. 9. 18. the chiefe mourner repeated these words in the Lamentation that our eyes may run downe with teares and our eye-lids g●sh out with waters so Ezek. 26. 7. how art thou destroyed that wast inhabited of Sea-faring men They lamented not for their wicked Kings when they died Herod fearing that he should not haue this honour done to him when he died commanded when he was about to giue up the Ghost that a number of his wisest Counsellours should be gathered together and that his Iosephus The stratageme that Herod used that men might lament for his death