Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	house_n	249	3	4.9879	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96870	Lex talionis: or, God paying every man in his own coyn. Held forth in a sermon preached at Margarets Westminster, before the Honorable House of Commons, on their solemn fast, July 30th, 1645. / By Francis Woodcock, minister at Olaves Southwark, one of the Assembly of Divines. Published by order of that House.	Woodcock, Francis, 1614?-1651.	1646 (1646)	Wing W3431; Thomason E294_13; ESTC R200182	17,870	31

Lex Talionis OR GOD PAYING Every man in his own COYN HELD FORTH IN A SERMON PREACHED at Margarets Westminster before the Honourable House of COMMONS On their solemn Fast July 30th 1645. By FRANCIS WOODCOCK Minister at Olaves Southwark one of the Assembly of Divines Published by Order of that House LONDON Printed by G. M. for Christopher Meredith at the Crane in Pauls Church-yard 1646. TO THE HONOVRABLE HOVSE OF COMMONS assembled in PARLIAMENT THe occasion of this Sermons so late coming forth that I may give you an account why your commands have been obey'd no sooner was partly from the Sermon preacht on the same day partly from that which was preacht on the day before That which my Collegue preacht on the same day had so much of novelty in it and which so wholly took up the mindes of many that till the wonder thereof was over I despaird that any thing I could publish would be vouchsafed a look from them whereby in the least it might become usefull The Sermon preacht on the Fast day before was though to me unknown upon the very same text I preacht on When I understood it I waited for the publishing of it purposing if it had come forth to the intent the Presse should not cloy you whatever the Pulpit had done to have supprest mine but hearing nothing of it after long waiting I then resolved upon printing the rather lest my forbearance might be interpreted neglect as also that a Text so every way apposite and concerning should not want a means whereby it might be sometimes remembred I therefore once more set before you as Moses sometime did before Israel Isay I set before you life and death blessing and cursing shame and honour Which of these you should chuse I shall not here perswade it being the businesse of the following Sermon At the present J shall only pray that that wise and mercifull hand which hath hitherto lead you in ways of life blessing honour would never be weary to continue and keep you in them hedging up all other waies with thorns that you may never finde their paths And this shall alwaies be the prayer of Your faithfully devoted Servant FRANCIS WOODCOCK A SERMON PREACHED at the monethly Fast July 30. 1645. before the Honourable House of COMMONS 1 SAM 2. 3. For them that honour me I will honour and them that despise me shall be lightly esteemed GOD having laid a law upon us all to do our uttermost to advance his honour to make it the better observ'd hath made promise of reward to them that keep it and to them that doe not hath threatned punishment And because all men are not acted by the same motive and that which prevails with one doth not take upon another at all therefore are there variety of rewards and punishments propounded and so to none occasion given to sleight the dutie because he wants a sutable motive to excite him to it Among all arguments for this purpose I finde none more potent upon ingenuous and free spirits then hope of honour nothing so powerfully disswading the contrary as fear of shame Yea almost among all men what is there in their severall businesses and undertakings more regardfully looked upon then shame and honour so that I being this day to urge with all my might the honouring of God and being to preach to you to you most honoured Worthies no doubt a company of free and noble spirits what more sutable Scripture could I pitch upon whereon to found my discourse then what I have now read wherein God himself is held out unto you calling for and urging his honour by both the former Arguments for so the Text Them that honour me I will honour and them that despise me shall be lightly esteemed I am glad I have not the like sad occasion to preach upon these words as the man of God had that first preach'd them The occasion was briefly this The sonnes of Eli the Priest were also sonnes of Belial and in the execution of their Priestly Office committed unsufferable unheard of insolencies their indulgent Father Eli lets them alone yea although he was Judge in Israel at that time and so had power sufficient in his hand to have restrain'd them Whereupon God takes the sin of the sonnes and the indulgence of the Father so heinously as that he sends a Prophet to Eli with this message That inasmuch as his two sonnes had so much dishonoured their holy Priesthood doing things so altogether unbeseeming such an Office and he their easie Father although arm'd with power had not put it forth that so a stop might be given to their enormous wickednesses therefore the Lord was purposed severely to be aveng'd and would cast them out from that honour of Priesthood which they while enjoy'd had so much dishonoured And lest the Lord in this threatning should be argued of unfaithfulnesse having formerly promised to Aarons house an everlasting Priesthood the Prophet insinuates that indeed the tenour of that same Promise was only quamdiuse bene gesserint upon their good behaviour only and urges the supreme law according to which all inferiour grants are to be interpreted in the words of the Text Them that honour me I will honour c. Taking therefore the words in their contexture with the former and so they are plainly the reason why notwithstanding the promise of the continuance of the Priestly dignity to Aarons and so to Elies house God was now intended to call in that grant and deprive them of it So you have the occasion But take them now absolutely and in themselves considered under which notion I intend especially to handle them and then they are the supreme rule according to which God is pleased to dispence honours and dishonours unto men Or if you had rather They are the rate according to which every man may purchase to himself shame or honour The division of the words will not at all stay you they fall of themselves into two Propositions 1. Them that honour me I will honour 2. Them that despise me shall be lightly esteemed In each of these only as we passe along observe the changes In the former you have first God honoured and man honouring and then Man honoured and God honouring In the later first God lightly esteemed and man lightly esteeming and then Man lightly esteemed and God lightly esteeming In both is held out that equall law of retribution and assurance given that God will pay every man in his own coyn Them that honour me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first to be heavy then to honour The Apostle joyns both together 2 Cor. 4. 17. making mention there of a weight of glory and the reason why the word to honour proceeds from such an Originall is this because whom we honour we do not account cheap or light but on the contrary have weighty thoughts and a due esteem of And them that