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.
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 hope of honour, nothing so powerfully dissuading the contrary, as Fear of shame: Yea almost among all men, what is there in their several 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 suitable Scripture could I pitch upon, whereon to found my discourse,
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The sonnes of Eli the Priest, were also sonnes of Belial, and in the execution of their Priestly Office, committed unsufferable, unheard of insolencies:
The Sons of Eli the Priest, were also Sons of Belial, and in the execution of their Priestly Office, committed unsufferable, unheard of insolences:
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;
as that he sends a Prophet to Eli with this message, That inasmuch as his two Sons had so much dishonoured their holy Priesthood, doing things so altogether unbeseeming such an Office;
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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 lest the Lord in this threatening should be argued of unfaithfulness, having formerly promised to Aaron's house an everlasting Priesthood, the Prophet insinuates, that indeed the tenor of that same Promise was only, quamdiuse bene gesserint, upon their good behaviour only,
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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.
and urges the supreme law, according to which all inferior grants Are to be interpreted, in the words of the Text, Them that honour me I will honour, etc.
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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.
why, notwithstanding the promise of the Continuance of the Priestly dignity to Aaron's, and so to Ely's house, God was now intended to call in that grant, and deprive them of it. So you have the occasion.
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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,
First, God lightly esteemed, and man lightly esteeming; and then, Man lightly esteemed, and God lightly esteeming. In both is held out that equal law of retribution,
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Them that honour me ] NONLATINALPHABET, The word comes from, NONLATINALPHABET, 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,
Them that honour me ], The word comes from,, which signifies First [ to be heavy ] then [ to honour ] The Apostle joins 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 Original, is this,
The root of this word is, NONLATINALPHABET, which signifies [ to despise, neglect, abominate ] And is diversly rendered by the Septuagint, sometimes by NONLATINALPHABET, [ to esteem lightly ] sometimes by NONLATINALPHABET [ to deride ] sometimes they use the word [ dishonouring ] sometimes the word [ making nothing of ] to expresse it by.
The root of this word is,, which signifies [ to despise, neglect, abominate ] And is diversely rendered by the septuagint, sometime by, [ to esteem lightly ] sometime by [ to deride ] sometime they use the word [ Dishonoring ] sometime the word [ making nothing of ] to express it by.
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or [ to make light of him. ] Shall be lightly esteemed ] NONLATINALPHABET. It is derived from NONLATINALPHABET, or NONLATINALPHABET, which signifies, to esteem lightly, to make light of:
or [ to make Light of him. ] Shall be lightly esteemed ]. It is derived from, or, which signifies, to esteem lightly, to make Light of:
or as the Scripture speaks other where, shall be accounted light and vain persons. The words being thus opened, I now proceed to make Observations upon them:
or as the Scripture speaks other where, shall be accounted Light and vain Persons. The words being thus opened, I now proceed to make Observations upon them:
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Thirdly, From the manner of Gods dispencing reproach and honour. According as any endeavour the honour, or dishonour of God, so shall they be honoured,
Thirdly, From the manner of God's Dispensing reproach and honour. According as any endeavour the honour, or dishonour of God, so shall they be honoured,
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and let Gods glory only be weighed against them, and that weight of glory pertaining to God, will quickly shew the glory of all the creature to be light and vanity.
and let God's glory only be weighed against them, and that weight of glory pertaining to God, will quickly show the glory of all the creature to be Light and vanity.
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because he takes it all unto himself: the Idolater dishonours God, in making God a creature; the proud person, in making the creature God: neither of them but are very unacceptable to God, God above all things regarding his honour,
Because he Takes it all unto himself: the Idolater dishonours God, in making God a creature; the proud person, in making the creature God: neither of them but Are very unacceptable to God, God above all things regarding his honour,
Again, Is God above all things tender of his own honour? then cannot he endure the prostituting his honour, to any end besides it self, much lesse to any base end.
Again, Is God above all things tender of his own honour? then cannot he endure the prostituting his honour, to any end beside it self, much less to any base end.
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Accordingly, to prostitute Religion, from whence God hath most honour, either to gaine, or peace, or any such like carnall end, cannot but be displeasing to God:
Accordingly, to prostitute Religion, from whence God hath most honour, either to gain, or peace, or any such like carnal end, cannot but be displeasing to God:
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and therefore should we of this Kingdom be so enamoured of our former quiet, as for the gaining of it to be content to quit our Religion, hopes of Reformation,
and Therefore should we of this Kingdom be so enamoured of our former quiet, as for the gaining of it to be content to quit our Religion, hope's of Reformation,
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yea, so passionately is God affected to his own honour, as that, although we were the signet of his right hand, he would cast us aside, rather then that by us his honour should be diminished.
yea, so passionately is God affected to his own honour, as that, although we were the signet of his right hand, he would cast us aside, rather then that by us his honour should be diminished.
The antiphone or counter-part whereof is sung by David, He poureth contempt upon Princes, and levels them with the dung-hill, Psal. 107. 40. Afflictions (such as dishonour and reproach are) we are told in Job, do not spring out of the dust, they happen not by chance: and as not dishonour;
The antiphone or counterpart whereof is sung by David, He pours contempt upon Princes, and levels them with the dunghill, Psalm 107. 40. Afflictions (such as dishonour and reproach Are) we Are told in Job, do not spring out of the dust, they happen not by chance: and as not dishonour;
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'Tis then the same great Potter, that formeth vessels of honour and dishonour for the future life, who also makes the vessels of honour and dishonour of the present life.
It's then the same great Potter, that formeth vessels of honour and dishonour for the future life, who also makes the vessels of honour and dishonour of the present life.
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we should most familiarly see servants on horses, and Princes walking as servants by them: and so what encouragement would there be of any to well doing;
we should most familiarly see Servants on Horses, and Princes walking as Servants by them: and so what encouragement would there be of any to well doing;
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when that, notwithstanding he's every way as fair as any to be advanced to highest honours? Nor were the matter much amended, were they at the dispose and arbitriment of man:
when that, notwithstanding he's every Way as fair as any to be advanced to highest honours? Nor were the matter much amended, were they At the dispose and arbitrament of man:
besides of so uncertain a tenure would that honour be that depends upon the fancie and humour of man, that to want it on such termes may seem as great a happinesse as to enjoy it.
beside of so uncertain a tenure would that honour be that depends upon the fancy and humour of man, that to want it on such terms may seem as great a happiness as to enjoy it.
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But now that God should have the ordering of them, what more equall? Who more meet to dispose of reward and punishment (which honour and dishonour are) then he that makes the law, upon the breaking or keeping whereof, reward or punishment are to be dispenced? Besides, who so meet to have the award of these to man,
But now that God should have the ordering of them, what more equal? Who more meet to dispose of reward and punishment (which honour and dishonour Are) then he that makes the law, upon the breaking or keeping whereof, reward or punishment Are to be dispensed? Beside, who so meet to have the award of these to man,
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'Tis true, the King is there, neverthelesse, there is not the fountain of honour; for 'tis God that doth dispose unto the sons of men shame and honour:
It's true, the King is there, nevertheless, there is not the fountain of honour; for it's God that does dispose unto the Sons of men shame and honour:
so that although it frequently comes to passe (as Solomon observes it did in his daies) that every man seeks the Rulers favour, hoping that that being gained, they shall not fail to swim in happinesse and honour;
so that although it frequently comes to pass (as Solomon observes it did in his days) that every man seeks the Rulers favour, hoping that that being gained, they shall not fail to swim in happiness and honour;
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2. How it can with satisfaction be made appear to all of us, That accordingly as any doe honour or dishonour God, accordingly they shall be honoured or disesteemed by him?
2. How it can with satisfaction be made appear to all of us, That accordingly as any do honour or dishonour God, accordingly they shall be honoured or disesteemed by him?
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And therefore if the Scriptures be consulted, we shall finde that to conceive weighty thoughts of God, believing him to be that great, that gracious, that just & holy God his vvord and works shew him to be;
And Therefore if the Scriptures be consulted, we shall find that to conceive weighty thoughts of God, believing him to be that great, that gracious, that just & holy God his word and works show him to be;
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to speak of him accordingly & readily, and without dispute to receive his commands, this is plainly to honour God. Thus God having promised Abraham a sonne,
to speak of him accordingly & readily, and without dispute to receive his commands, this is plainly to honour God. Thus God having promised Abraham a son,
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and he conceiving him able and faithfull that had promised, and thereupon (mauger all the contradiction of flesh and bloud) believing the performance, in so doing, is said to glorifie God. In like manner when Achan is called upon to confesse his sin, and so condemning himself, to justifie the Lord;
and he conceiving him able and faithful that had promised, and thereupon (maugre all the contradiction of Flesh and blood) believing the performance, in so doing, is said to Glorify God. In like manner when achan is called upon to confess his since, and so condemning himself, to justify the Lord;
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this in Scripture language is to glorifie God: And when Peter, upon the call of God, is willing to suffer death for the Gospel, such an obedience unto death, is accounted a glorifying or honouring God.
this in Scripture language is to Glorify God: And when Peter, upon the call of God, is willing to suffer death for the Gospel, such an Obedience unto death, is accounted a glorifying or honouring God.
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but rather, when God is weighed in our balance, and found (as once Belshazzar was) too light, and we conceive mean & undervaluing thoughts of him, in no wise comming up to that excellency of his, which every where shines forth:
but rather, when God is weighed in our balance, and found (as once Belshazzar was) too Light, and we conceive mean & undervaluing thoughts of him, in no wise coming up to that excellency of his, which every where shines forth:
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this in Pauls account is to dishonour God. Likewise when we see a Jew, a zealous preacher of the law, pressing it in all it's weight and burden upon others,
this in Paul's account is to dishonour God. Likewise when we see a Jew, a zealous preacher of the law, pressing it in all it's weight and burden upon Others,
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Moses a man greatly honouring God as any, and was he not accordingly honoured by him? Did not God set him a Prince over his people (for Moses was a King in Jeshurun) and did not he impresse such high thoughts of him upon that people,
Moses a man greatly honouring God as any, and was he not accordingly honoured by him? Did not God Set him a Prince over his people (for Moses was a King in Jeshurun) and did not he Impress such high thoughts of him upon that people,
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and they so doted on him, that when he died God was fain to hide his body, lest by the peoples idolizing of it, the body might doe him more dishonour being dead, then it did him honour while it was alive. David may be another instance, a man wholly devoted to honour God:
and they so doted on him, that when he died God was fain to hide his body, lest by the peoples idolizing of it, the body might do him more dishonour being dead, then it did him honour while it was alive. David may be Another instance, a man wholly devoted to honour God:
and did not God abundantly recompense him? He was taken from a sheephook to a Scepter, from following & feeding sheep, to feed and rule the most renowned people in the world;
and did not God abundantly recompense him? He was taken from a sheephook to a Sceptre, from following & feeding sheep, to feed and Rule the most renowned people in the world;
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and was it not requited, when God gives him a name alove every name? and therefore commits all judgement to him, to the intent, that all men might honour the Sonne, as they honour the Father.
and was it not requited, when God gives him a name alove every name? and Therefore commits all judgement to him, to the intent, that all men might honour the Son, as they honour the Father.
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and was it not as amply repay'd? As for him, who hath found a more honourable mention in the records of fame then he hath? Reade Cardan a stranger, and of a differing Religion:
and was it not as amply repaid? As for him, who hath found a more honourable mention in the records of fame then he hath? Reade Cardan a stranger, and of a differing Religion:
and with whom he could consult in weighty matters, meaning Henry King of Navar, and Queen Elizabeth. And there are those among us of the present generation, honouring God, whose memories (I doubt not) shall be honoured, while we are a Nation.
and with whom he could consult in weighty matters, meaning Henry King of Navarre, and Queen Elizabeth. And there Are those among us of the present generation, honouring God, whose memories (I doubt not) shall be honoured, while we Are a nation.
Nebuchadnezzar is a famous instance, who endeavouring to swell into an equality with God (I will, saies he, be like the most high, I will extoll my self above the starrs of God) is thrown down into an estate below the meanest of men;
Nebuchadnezzar is a famous instance, who endeavouring to swell into an equality with God (I will, Says he, be like the most high, I will extol my self above the Stars of God) is thrown down into an estate below the Meanest of men;
I intend you a taste only, not a surset of instances, else I could shew you Idolaters, transforming the glorious God into the likenesse of a beast, and God in requitall transforming them into the nature of beasts; they, God into the likenesse; them, God into the nature of beasts.
I intend you a taste only, not a surset of instances, Else I could show you Idolaters, transforming the glorious God into the likeness of a beast, and God in requital transforming them into the nature of beasts; they, God into the likeness; them, God into the nature of beasts.
On the other hand, how equall a thing is it, that those that sleight and dishonour God, should by him also be sleighted and dishonoured? 'tis but paying men in their own coyn, the justest law of retribution that can be.
On the other hand, how equal a thing is it, that those that sleight and dishonour God, should by him also be sleighted and dishonoured? it's but paying men in their own coin, the Justest law of retribution that can be.
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Me thinks there's nothing more equall then if the Moon, (which borrows all her light of the Sun) shall notwithstanding eclipse and darken the Sunnes glory;
Me thinks there's nothing more equal then if the Moon, (which borrows all her Light of the Sun) shall notwithstanding eclipse and darken the Suns glory;
Turn to the enemies party, relinquish your trust, be the foremost in storming Towns, or doe but bring along with you the plunder and ruines of a Countrey, as Titles goe now adaies:
Turn to the enemies party, relinquish your trust, be the foremost in storming Towns, or do but bring along with you the plunder and ruins of a Country, as Titles go now adais:
This the ancient Romans (if I mistake not) had some sense of, and therefore made the way to Honours Temple thorow the Temple of Vertue, meaning hereby, there vvas no vvay to honour, but by vertue.
This the ancient Roman (if I mistake not) had Some sense of, and Therefore made the Way to Honours Temple thorough the Temple of Virtue, meaning hereby, there was no Way to honour, but by virtue.
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God will assuredly honour us, if we will be perswaded to regard his honour. Oh therefore let me presse this same indifferently upon us all, to honour God.
God will assuredly honour us, if we will be persuaded to regard his honour. O Therefore let me press this same indifferently upon us all, to honour God.
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Be we perswaded every one of us to conceive high thoughts of God, submit without murmuring and dispute to the commands of God, use reverently the titles and things of God, particularly roll thy self upon God by believing, and so honour God:
Be we persuaded every one of us to conceive high thoughts of God, submit without murmuring and dispute to the commands of God, use reverently the titles and things of God, particularly roll thy self upon God by believing, and so honour God:
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And if thou comest with any black guilt before the Lord this day, confesse, repent (as Joshua speaks to Achan) and so glorifie God. And now in the present differences of the Kingdom, wherein the honour of God is so much concern'd:
And if thou Comest with any black guilt before the Lord this day, confess, Repent (as joshua speaks to achan) and so Glorify God. And now in the present differences of the Kingdom, wherein the honour of God is so much concerned:
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for is there any thing dearer to God then his honour? Or should there be any thing dearer unto us? Is not this the great end of all deliverances, mercies,
for is there any thing Dearer to God then his honour? Or should there be any thing Dearer unto us? Is not this the great end of all Deliverances, Mercies,
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as to take honour from us, and shall we refuse to give it? When the Heathens bringing Garlands to their Idols, could not by reason of the height of them reach their heads, they did not therefore take them home again,
as to take honour from us, and shall we refuse to give it? When the heathens bringing Garlands to their Idols, could not by reason of the height of them reach their Heads, they did not Therefore take them home again,
but when the high God will stoop so low, as that we poor creatures might put the Crown upon his head, shall we not doe it? Alas, consider how little honour hee hath from the world, he is faine to get it, he is put to enter,
but when the high God will stoop so low, as that we poor creatures might put the Crown upon his head, shall we not do it? Alas, Consider how little honour he hath from the world, he is feign to get it, he is put to enter,
now, as you are Members of the supreme Councell of the Kingdome, give me leave to presse you, in this capacitie, to make it your businesse to honour God.
now, as you Are Members of the supreme Council of the Kingdom, give me leave to press you, in this capacity, to make it your business to honour God.
You have before you the warre, the peace, the common justice, the Reformation, in short, the Church, the State affairs of three Kingdoms, perhaps on you depends the welfare of all the Christian world.
You have before you the war, the peace, the Common Justice, the Reformation, in short, the Church, the State affairs of three Kingdoms, perhaps on you depends the welfare of all the Christian world.
In which, if you shall shew the uttermost of your Wisdome, Goodnesse, Zeal, Diligence, and Faithfulnesse, what an income of honour will from all accrue to God? Hath now the Lord honoured you with so noble employment? Oh be not you wanting to his honour in the managing of it:
In which, if you shall show the uttermost of your Wisdom, goodness, Zeal, Diligence, and Faithfulness, what an income of honour will from all accrue to God? Hath now the Lord honoured you with so noble employment? O be not you wanting to his honour in the managing of it:
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And sure you have reason thus to be studious of Gods honour, I beseech you consider, Did not God advance you to the honour of Members in this present Parliament? And when you were little in your own eyes, mingled with the rest of your brethren,
And sure you have reason thus to be studious of God's honour, I beseech you Consider, Did not God advance you to the honour of Members in this present Parliament? And when you were little in your own eyes, mingled with the rest of your brothers,
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and but levell with them, was it not God enclin'd the hearts of the people to chuse you to this dignity, to be the repairers of breachers, and restorers of paths to dwell in? You might have liv'd and died obscure, having had no eminent stroke in all these greatest of businesses;
and but level with them, was it not God inclined the hearts of the people to choose you to this dignity, to be the repairers of breachers, and restorers of paths to dwell in? You might have lived and died Obscure, having had no eminent stroke in all these greatest of businesses;
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And make account, that as each of you have been eminent in promoting Gods honour, accordingly will God set eminent and lasting marks of honour on you. Once more;
And make account, that as each of you have been eminent in promoting God's honour, accordingly will God Set eminent and lasting marks of honour on you. Once more;
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and are therefore pensive and dejected? Consider then, have you not abated unto God somewhat of that honour you have formerly given him? I charge no man;
and Are Therefore pensive and dejected? Consider then, have you not abated unto God somewhat of that honour you have formerly given him? I charge no man;
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and fares with such as with a man slipt into a bogg or quagmire, who endeavouring with one foot to help the other, sticks that deeper and faster then the other.
and fares with such as with a man slipped into a bog or quagmire, who endeavouring with one foot to help the other, sticks that Deeper and faster then the other.
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As 'tis the good mans character to honour them that fear the Lord (as we say before) so likewise (saies the same Psalmist) is it to despise such vile persons as doe dishonour him.
As it's the good men character to honour them that Fear the Lord (as we say before) so likewise (Says the same Psalmist) is it to despise such vile Persons as do dishonour him.
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as once it was unto Jehoshaphat, Shouldst thou honour the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord.
as once it was unto Jehoshaphat, Shouldst thou honour the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord.
what tribe of men, (notwithstanding their late greatnesse) are more low and abject then the Prelates, and their &c. are at this day? They were not so high ere-while,
what tribe of men, (notwithstanding their late greatness) Are more low and abject then the Prelates, and their etc. Are At this day? They were not so high erewhile,
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especially, as you are Members of that great and noble body, be it farre from any of you to be acted, either by bad or private ends, to be a seeming friend, a secret enemy,
especially, as you Are Members of that great and noble body, be it Far from any of you to be acted, either by bad or private ends, to be a seeming friend, a secret enemy,
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It will be so, if upon any pretence you shall give up our states and liberties (wherewith you are trusted) into their power, from whom of late years it hath cost us so many lives,
It will be so, if upon any pretence you shall give up our states and Liberties (wherewith you Are trusted) into their power, from whom of late Years it hath cost us so many lives,
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for now upon the reading of the Cabinet letters, who of us is not of the Cabinet-councel? (I say) I appeal to you, was Majesty it self on that day a sacred thing among the people, or rather, the highest among them daring to dishonour God, what honour of word,
for now upon the reading of the Cabinet letters, who of us is not of the Cabinet council? (I say) I appeal to you, was Majesty it self on that day a sacred thing among the people, or rather, the highest among them daring to dishonour God, what honour of word,
and banding themselves against you, besides all the scorn by us cast upon them, for a reward of all the hazard, travel, losse they have sustain'd, are counted even by him that first imployed them, a MVNGREL PARLIAMENT.
and banding themselves against you, beside all the scorn by us cast upon them, for a reward of all the hazard, travel, loss they have sustained, Are counted even by him that First employed them, a MVNGREL PARLIAMENT.
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Would you not be the scorn of men, a publike infamy, for God can pour contempt on Parliaments, as well as Princes? Oh do not then dishonour God, not as Christians, not as Parliament men;
Would you not be the scorn of men, a public infamy, for God can pour contempt on Parliaments, as well as Princes? O do not then dishonour God, not as Christians, not as Parliament men;
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let this only contention be among you, who shall bring God most honour, and so expect more honour, more successes, greater and greater glorie to be daily added to you:
let this only contention be among you, who shall bring God most honour, and so expect more honour, more Successes, greater and greater glory to be daily added to you:
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And though I cannot promise you Titles, the vilest of men having at the present ingross'd them, however you shall want no honour, good men will make up that want, they, you have seen, will be sure to honour you, God will not fail to honour you;
And though I cannot promise you Titles, the Vilest of men having At the present ingrossed them, however you shall want no honour, good men will make up that want, they, you have seen, will be sure to honour you, God will not fail to honour you;
Cardan. de geneturis. Obiit Euv••dus ille sanctissimus Rex, quo adolescente nescio a• sol doctiorem pro•etate at { que } prudentiorem, u•quam videriz Pet. Martyr. Orat.
Cardan. de geneturis. Obiit Euv••dus Isle sanctissimus Rex, quo adolescente nescio a• sol doctiorem pro•etate At { que } prudentiorem, u•quam videriz Pet. Martyr. Orat
Diebus ac rectibus hoc •o•u• c•g•ar•• qua me p•ss•m lev•re •u••o 〈 ◊ 〉 sec. Epist. Gloria tantum •la•us no• •ra, in med•o, ho••es irruere, quod completis muris consp••• ••pugnantem • mur• spectant•••• •greg•um du•e•at. Liv.
Diebus ac rectibus hoc •o•u• c•g•ar•• qua me p•ss•m lev•re •u••o 〈 ◊ 〉 sec. Epistle Gloria Tantum •la•us no• •ra, in med•o, ho••es irruere, quod completis muris consp••• ••pugnantem • mur• spectant•••• •greg•um du•e•at. Liv.
