The moral schechinah, or, A discourse of Gods glory in a sermon preached at the last Yorkshire-feast in Bow-church, London, June 11, 1682 / by George Hickes.
THE good or bad success of mens undertakings depending very much upon the knowledge of the end for which they are to act, it must needs concern all Christians to get right,
THE good or bad success of men's undertakings depending very much upon the knowledge of the end for which they Are to act, it must needs concern all Christians to get right,
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and which, tho' men generally pretend to understand, yet it is very certain from many mens inconsistent practices, that they are grievously mistaken in the Notion of it;
and which, though men generally pretend to understand, yet it is very certain from many men's inconsistent practices, that they Are grievously mistaken in the Notion of it;
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2. I shall make a general division of Human Actions into their several sorts, and shew under each sort how they are to be directed unto it, as unto their chief end. and
2. I shall make a general division of Human Actions into their several sorts, and show under each sort how they Are to be directed unto it, as unto their chief end. and
Lastly, I shall shew what we must do, and how we must behave our selves in our present Solemnity, that we fall not short of the Apostles Rule, who tells us, that whether we eat, or drink,
Lastly, I shall show what we must do, and how we must behave our selves in our present Solemnity, that we fallen not short of the Apostles Rule, who tells us, that whither we eat, or drink,
First, I shall endeavour to explain the true Notion of Gods glory, In order whereunto I must desire you to take notice, that the first Notion of Gods Glory in the Scripture is a Physical Notion for the visible appearance of God,
First, I shall endeavour to explain the true Notion of God's glory, In order whereunto I must desire you to take notice, that the First Notion of God's Glory in the Scripture is a Physical Notion for the visible appearance of God,
as I shall hereafter shew, generally allude, and refer unto this, which, I say, consisted inthe visible appearance or manifestation of God by Fire, Light, Clouds,
as I shall hereafter show, generally allude, and refer unto this, which, I say, consisted Inthe visible appearance or manifestation of God by Fire, Light, Clouds,
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Thus also the Cloud was wont to appear at the door of the Tabernacle, as Deut. xxxi. 15. The Lord (saith the Text) appeared in the Tabernacle, in the pillar of a cloud,
Thus also the Cloud was wont to appear At the door of the Tabernacle, as Deuteronomy xxxi. 15. The Lord (Says the Text) appeared in the Tabernacle, in the pillar of a cloud,
And in the Holy of Holys, as in Lev. xvi. 2. The Lord said unto Moses, speak unto Aaron thy brother, that he come not at all times into the holy place, within the vail before the Mercy-Seat, which is upon the Ark, that he dye not,
And in the Holy of Holys, as in Lev. xvi. 2. The Lord said unto Moses, speak unto Aaron thy brother, that he come not At all times into the holy place, within the Vail before the Mercy-Seat, which is upon the Ark, that he die not,
for I will appear in the cloud upon the Mercy-Seat. So I King, viii. When the Priest had brought the Ark of the Covenant into the Oracle of the new built Temple, under the Wings of the Cherubims, the Cloud so filled the House of the Lord, that the Priests could not stand to minister because of the Cloud. And in Ezek. i. you may read of other splendid appearances, whereby God manifested his Presence;
for I will appear in the cloud upon the Mercy-Seat. So I King, viii. When the Priest had brought the Ark of the Covenant into the Oracle of the new built Temple, under the Wings of the Cherubims, the Cloud so filled the House of the Lord, that the Priests could not stand to minister Because of the Cloud. And in Ezekiel i. you may read of other splendid appearances, whereby God manifested his Presence;
as by appearances like the colour of Amber, Chrystal, Saphire, and the colours of the Rainbow, together with appearance of Fire with brightness round it.
as by appearances like the colour of Amber, Crystal, Sapphire, and the colours of the Rainbow, together with appearance of Fire with brightness round it.
In these splendid, and glorious appearances God was wont to manifest his special Presence among the Jews, and the manifestation thereof was emphatically called The Glory of the Lord, as in Exod. xxix. 43. Saith God to Moses, At the door of the Tabernacle will I meet you to speak there unto thee,
In these splendid, and glorious appearances God was wont to manifest his special Presence among the jews, and the manifestation thereof was emphatically called The Glory of the Lord, as in Exod xxix. 43. Says God to Moses, At the door of the Tabernacle will I meet you to speak there unto thee,
and there will I meet the Children of Israel, and the Tabernacle shall be Sanctified by my Glory. So in Exod. xxxiii. after God had told Moses again, and again, That his Presence should go with him, Then, saith he, I beseech thee shew me thy Glory. i. e.
and there will I meet the Children of Israel, and the Tabernacle shall be Sanctified by my Glory. So in Exod xxxiii. After God had told Moses again, and again, That his Presence should go with him, Then, Says he, I beseech thee show me thy Glory. i. e.
So the Prophet Ezekiel speaking of the visionary sight which he had of Gods Glory, saith As the Appearance of the Bow, that is in the Cloud in the day of Rain;
So the Prophet Ezekielem speaking of the visionary sighed which he had of God's Glory, Says As the Appearance of the Bow, that is in the Cloud in the day of Rain;
I could produce many more Texts out of the Old Testament to shew how the manifestation of Gods Presence by such splendid and glorious Signs was called his Glory, but rather proceed to shew how it is alluded,
I could produce many more Texts out of the Old Testament to show how the manifestation of God's Presence by such splendid and glorious Signs was called his Glory, but rather proceed to show how it is alluded,
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So Heb. ix. 5. The Cherubims under which God appeared are called the Cherubims of Glory, and Rom. i. 23. Speaking of that unworthy manner in which the Gentiles,
So Hebrew ix. 5. The Cherubims under which God appeared Are called the Cherubims of Glory, and Rom. i. 23. Speaking of that unworthy manner in which the Gentiles,
the presence, or appearance of God which never was exhibited but by fire, light, and such like things, without any manner of similitude, into an Image made like unto corruptible Man,
the presence, or appearance of God which never was exhibited but by fire, Light, and such like things, without any manner of similitude, into an Image made like unto corruptible Man,
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as God did in the Jewish Tabernacle, and we by his Wonders, and wonderful Holiness and other Signs, perceived his Presence in it, the Presence as of the only begotten of the Father, full of Grace and Truth.
as God did in the Jewish Tabernacle, and we by his Wonders, and wondered Holiness and other Signs, perceived his Presence in it, the Presence as of the only begotten of the Father, full of Grace and Truth.
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and in like manner the appearance of God in the Primitive Christian Church by the gift of the Spirit, and the extraordinary sanctity and patience of the Christians is called the Glory of God in Rev. xxi. where the Christian Church is mystically called the new Jerusalem, and the Tabernacle of God, in which he dwelt among Men;
and in like manner the appearance of God in the Primitive Christian Church by the gift of the Spirit, and the extraordinary sanctity and patience of the Christians is called the Glory of God in Rev. xxi. where the Christian Church is mystically called the new Jerusalem, and the Tabernacle of God, in which he dwelled among Men;
In like manner the presence of Christ in his Ministers is called his Glory. 2 Cor. viii. 23. If any do enquire of Titus he is my Partner, or if our Brethren be enquired after, they are the Messengers of the Churches, and the Glory of Christ.
In like manner the presence of christ in his Ministers is called his Glory. 2 Cor. viii. 23. If any do inquire of Titus he is my Partner, or if our Brothers be inquired After, they Are the Messengers of the Churches, and the Glory of christ.
And accordingly the manifestation of him in their Works, Doctrine, and eminent Sanctity is also called Glory. 2 Pet. i 2. Hath given us all things pertaining unto Life and Godliness through the knowledge of him, that hath called us to Glory and Virtue.
And accordingly the manifestation of him in their Works, Doctrine, and eminent Sanctity is also called Glory. 2 Pet. i 2. Hath given us all things pertaining unto Life and Godliness through the knowledge of him, that hath called us to Glory and Virtue.
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of the manifestation of God in the face of Jesus Christ, and in 1 Pet. iv. 4. Those that suffer'd for Christ, are said in allusion to the Shechinah, to have the Glory and Spirit of God to rest upon them,
of the manifestation of God in the face of jesus christ, and in 1 Pet. iv. 4. Those that suffered for christ, Are said in allusion to the Shechinah, to have the Glory and Spirit of God to rest upon them,
and another shall gird thee, and carry thee whither thou wouldest not, this he spake (saith the Evangelist) signifying by what death he should Glorifie God.
and Another shall gird thee, and carry thee whither thou Wouldst not, this he spoke (Says the Evangelist) signifying by what death he should glorify God.
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By this time you may perceive, that the Glory of God from signifying the Shechinah, as the Jews called his visible Presence, comes to signifie his Presence,
By this time you may perceive, that the Glory of God from signifying the Shechinah, as the jews called his visible Presence, comes to signify his Presence,
or manifestation any other way, more especially in the words and actions of men, according to which metaphorical sense, to Glorifie, signifies in the general to manifest, or evidence God.
or manifestation any other Way, more especially in the words and actions of men, according to which metaphorical sense, to glorify, signifies in the general to manifest, or evidence God.
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and acknowledge God, and declare the infinite worth and excellencies of his blessed nature, came to be called by the name of Glory, as in Psal. lvii. Awake my Glory, and in Psal. cviii. I WILL sing and give praise with my Glory, which in the other Translation is exegetically rendered with the best member that I have.
and acknowledge God, and declare the infinite worth and excellencies of his blessed nature, Come to be called by the name of Glory, as in Psalm lvii. Awake my Glory, and in Psalm cviii. I WILL sing and give praise with my Glory, which in the other translation is exegetically rendered with the best member that I have.
as in that emphatical place of St. John, where our Saviour told his Disciples, herein is my Father glorified, that you bear much fruit, and that of the Apostle to the Corinthians, Ye are bought with a price, there glorifie God in your body,
as in that emphatical place of Saint John, where our Saviour told his Disciples, herein is my Father glorified, that you bear much fruit, and that of the Apostle to the Corinthians, You Are bought with a price, there Glorify God in your body,
From hence you may perceive that the Glory of God in the moral signification, in which it is proposed for the supream End of all human Actions, hath a near alliance,
From hence you may perceive that the Glory of God in the moral signification, in which it is proposed for the supreme End of all human Actions, hath a near alliance,
and so order all your Affairs, and behave your selves in all your Actions, that the World may see that your Souls are possest with a due sense of him,
and so order all your Affairs, and behave your selves in all your Actions, that the World may see that your Souls Are possessed with a due sense of him,
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To this purpose saith the Apostle Phil. i. 10. Approve the things that are Excellent, that you may be sincere and without offence till the day of Christ, being filled with the Fruits of Righteousness, which are by Christ Jesus unto the glory and praise of God.
To this purpose Says the Apostle Philip i. 10. Approve the things that Are Excellent, that you may be sincere and without offence till the day of christ, being filled with the Fruits of Righteousness, which Are by christ jesus unto the glory and praise of God.
And so true and exact is this Analogy between the Physical and Moral Glory of God, that every righteous person who lives in obedience and subjection to his Laws,
And so true and exact is this Analogy between the Physical and Moral Glory of God, that every righteous person who lives in Obedience and subjection to his Laws,
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What the Psalmist said of the Heavens, may be truly said of Divine and Heavenly men, they declare the Glory of God, they set forth his Power and Wisdom,
What the Psalmist said of the Heavens, may be truly said of Divine and Heavenly men, they declare the Glory of God, they Set forth his Power and Wisdom,
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and Goodness, and all his other Adorable Perfections, they visibly bear his Image in being conformed unto the likeness of his Son, their Holy lives are a Comment upon his blessed Nature, they Preach him continually by their Example.
and goodness, and all his other Adorable Perfections, they visibly bear his Image in being conformed unto the likeness of his Son, their Holy lives Are a Comment upon his blessed Nature, they Preach him continually by their Exampl.
and so shine before men that they may see their good Works, and be brought in like manner by the benefit of their example to glorifie their Father, which is in Heaven.
and so shine before men that they may see their good Works, and be brought in like manner by the benefit of their Exampl to Glorify their Father, which is in Heaven.
Having now explained the true and genuine Notion of Gods Glory, which the Christian Philosophy proposes for the Supream end of Human Actions, I proceed in the second place to make a general division of Human Actions into their several kinds, that I may the better shew under each kind how we may make God and the sense we have of his infinite Majesty,
Having now explained the true and genuine Notion of God's Glory, which the Christian Philosophy proposes for the Supreme end of Human Actions, I proceed in the second place to make a general division of Human Actions into their several Kinds, that I may the better show under each kind how we may make God and the sense we have of his infinite Majesty,
For as Cicero saith, Nulla vitae pars neque publicis, neque privatis, neque forensibus, neque domestieis in rebus, neque si tecum agas quid, neque si cum altero contrabans, vacare officio potest — There is no part of our lives,
For as Cicero Says, Nulla vitae pars neque publicis, neque privatis, neque forensibus, neque domestieis in rebus, neque si tecum agas quid, neque si cum altero contrabans, vacare Officio potest — There is no part of our lives,
Nay in observing these duties which attend us in all our Actions, we shew unto all the World the power of the divine assistance within us, by which we are enabled so to act,
Nay in observing these duties which attend us in all our Actions, we show unto all the World the power of the divine assistance within us, by which we Are enabled so to act,
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But this division of humane actions by Cicero is defective in this, that it only concerns our secular actions, omitting one considerable part of our lives, which ought to be spent in the Temple, and in divine worship:
But this division of humane actions by Cicero is defective in this, that it only concerns our secular actions, omitting one considerable part of our lives, which ought to be spent in the Temple, and in divine worship:
and comprehensive with respect to their objects, God, our Neighbour, and our selves. This distinction is founded on Tit. ii. 12. where the Apostle tells That the Gospel teaches all men that we should live righteously, soberly,
and comprehensive with respect to their objects, God, our Neighbour, and our selves. This distinction is founded on Tit. ii. 12. where the Apostle tells That the Gospel Teaches all men that we should live righteously, soberly,
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or whensoever we offer up Prayer or Praises, or make Vows unto him, or call upon him in Solemn Oaths, to attest the Truth of what we Swear, let us do it in a manner suitable to his infinite Majesty, in such a manner,
or whensoever we offer up Prayer or Praises, or make Vows unto him, or call upon him in Solemn Oaths, to attest the Truth of what we Swear, let us do it in a manner suitable to his infinite Majesty, in such a manner,
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and Judgement to come Felix Trembled, and had the Glory of God rested all the while upon the Apostle, What could the Governour have done more? Thus the Presence of God appeared so eminently in the Words and Actions of St. Ambrose when he forbid the Emperor Theodosius in God's name to enter into the Church;
and Judgement to come Felix Trembled, and had the Glory of God rested all the while upon the Apostle, What could the Governor have done more? Thus the Presence of God appeared so eminently in the Words and Actions of Saint Ambrose when he forbid the Emperor Theodosius in God's name to enter into the Church;
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that his Majesty could not have been more humbled, and penitent for the innocent blood shed at Thessalonica, altho' he had seen the Cloud of Glory hang over the Temple,
that his Majesty could not have been more humbled, and penitent for the innocent blood shed At Thessalonica, although he had seen the Cloud of Glory hang over the Temple,
The Historian tell us, that he returned unto his Place NONLATINALPHABET sighing, and weeping, and from these without multiplying other examples, we may learn how much God may be glorified and made appear in those actions of men, which are immediately conversant about him.
The Historian tell us, that he returned unto his Place sighing, and weeping, and from these without multiplying other Examples, we may Learn how much God may be glorified and made appear in those actions of men, which Are immediately conversant about him.
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Hither we must also reduce the Glory that accrues unto God, by the Respect and Observance which we ought to shew towards all Things, Times, Persons, and Places, which belong unto him;
Hither we must also reduce the Glory that accrues unto God, by the Respect and Observance which we ought to show towards all Things, Times, Persons, and Places, which belong unto him;
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as to the Scriptures because they are his Word, to the Clergy because they are his Ministers, to the Church because it is his House, to the Christian Religion,
as to the Scriptures Because they Are his Word, to the Clergy Because they Are his Ministers, to the Church Because it is his House, to the Christian Religion,
All these things challenge a particular respect from us, different from all other things of the same name and kind upon the account of their relation unto God,
All these things challenge a particular respect from us, different from all other things of the same name and kind upon the account of their Relation unto God,
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and how much Profane, and Atheistical discourse is now to be heard in all Companies? Nay how is the Worship of God, which above all other things is ordained for his Glory, dishonoured,
and how much Profane, and Atheistical discourse is now to be herd in all Companies? Nay how is the Worship of God, which above all other things is ordained for his Glory, dishonoured,
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To see how many men behave themselves in the Service of God, would tempt an indifferent man to believe that they designed not to acknowledge Wisdom, Power,
To see how many men behave themselves in the Service of God, would tempt an indifferent man to believe that they designed not to acknowledge Wisdom, Power,
and generous, to cast upon all Things, and Persons, which belong unto God, we must needs acknowledge that there are great numbers of men among us, who tho' they may profess God,
and generous, to cast upon all Things, and Persons, which belong unto God, we must needs acknowledge that there Are great numbers of men among us, who though they may profess God,
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This reiterated Precept of our blessed Saviour, made the Apostle say unto the Thessalonians: Now as touching brotherly Love, ye need not that I write unto you,
This reiterated Precept of our blessed Saviour, made the Apostle say unto the Thessalonians: Now as touching brotherly Love, you need not that I write unto you,
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and who in the Saxon Tongue [ from which the Dialect of our Country is but one remove ] is called God, because he is good; as in our Saviours answer to the Ruler, who called him good Master NONLATINALPHABET or man man NONLATINALPHABET there is one good save only God.
and who in the Saxon Tongue [ from which the Dialect of our Country is but one remove ] is called God, Because he is good; as in our Saviors answer to the Ruler, who called him good Master or man man there is one good save only God.
In these words dwelleth and dwell the Apostle emphatically alludes to the Schechinah, or Glory, by which God manifested his Presence in the Jewish Tabernacle,
In these words dwells and dwell the Apostle emphatically alludes to the Shechinah, or Glory, by which God manifested his Presence in the Jewish Tabernacle,
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and Assemblies, and Sacrifices, and Offerings, and Prayers were vain and loathsome unto him; that be hated them, and was weary of them, and could not delight therein:
and Assemblies, and Sacrifices, and Offerings, and Prayers were vain and loathsome unto him; that be hated them, and was weary of them, and could not delight therein:
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This makes Princes as God upon Earth, and Subjects as obedient and dutiful unto them, as the Angels are unto God, not only for Wrath, but Conscience-sake.
This makes Princes as God upon Earth, and Subject's as obedient and dutiful unto them, as the Angels Are unto God, not only for Wrath, but Conscience-sake.
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and Servants account their Masters worthy of all Honour, and obey them, not with eye-service, as Men-pleasers, but in singleness of heart, fearing God, and doing whatsoever they do heartily,
and Servants account their Masters worthy of all Honour, and obey them, not with eye-service, as Men-pleasers, but in singleness of heart, fearing God, and doing whatsoever they do heartily,
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In a word, Justice and Charity, which spring from one Root, and which the Scriptures call by the name of Righteousness, in all special relations exert themselves in special effects:
In a word, justice and Charity, which spring from one Root, and which the Scriptures call by the name of Righteousness, in all special relations exert themselves in special effects:
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and, might they govern the World, they would quickly turn it into Paradise, and make all Human Societies, Kingdoms; Churches, Cities; Colleges, Companies;
and, might they govern the World, they would quickly turn it into Paradise, and make all Human Societies, Kingdoms; Churches, Cities; Colleges, Companies;
which are to be observed in the Government of the Body and Soul. The Government of the Body consists on one hand in keeping of it from the excessive desire and use of Pleasure,
which Are to be observed in the Government of the Body and Soul. The Government of the Body consists on one hand in keeping of it from the excessive desire and use of Pleasure,
as Meats, in which our Moderation is called Temperance; or in Drinks, where it is more especially called Sobriety; or in Carnal pleasures, where it is called Chastity; or in Riches and honours, which we may call contempt of the World.
as Meats, in which our Moderation is called Temperance; or in Drinks, where it is more especially called Sobriety; or in Carnal pleasures, where it is called Chastity; or in Riches and honours, which we may call contempt of the World.
An as for the Government of the Soul, there is one Rule which Sobriety prescribes to her also and that is not to think more highly of her self than she ought to think;
an as for the Government of the Soul, there is one Rule which Sobriety prescribes to her also and that is not to think more highly of her self than she ought to think;
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Now according to this comprehensive Scheme, set before your Eyes a man who limits all his Actions of this kind within the bounds of Moderation and Sobriety;
Now according to this comprehensive Scheme, Set before your Eyes a man who Limits all his Actions of this kind within the bounds of Moderation and Sobriety;
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as the Holy Martyr Ignatius called himself, NONLATINALPHABET, NONLATINALPHABET, one in whom Christ is formed, one that bears God about in his Soul, The Temple of his Residence,
as the Holy Martyr Ignatius called himself,,, one in whom christ is formed, one that bears God about in his Soul, The Temple of his Residence,
and makes them uneasie in the midst of their Sensual enjoyments, unless they chance to be such as the Apostle saith deny God in their Works, being abominable, disobedient,
and makes them uneasy in the midst of their Sensual enjoyments, unless they chance to be such as the Apostle Says deny God in their Works, being abominable, disobedient,
because of the blindness of their heart, and who, being past feeling have given themselves over unto lasciviousness, to work all uncleaness with greediness.
Because of the blindness of their heart, and who, being passed feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
Having now explained the true and genuine sense of Gods Glory, and having in the second place made a division of Human Actions into their several kinds,
Having now explained the true and genuine sense of God's Glory, and having in the second place made a division of Human Actions into their several Kinds,
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and shewn under each kind how they are to be directed to Gods Glory, I now come to bring the application of all this to our Meeting and Feasting together, that we may not fall short of the Apostles Rule, who tells us, that whether we eat or drink,
and shown under each kind how they Are to be directed to God's Glory, I now come to bring the application of all this to our Meeting and Feasting together, that we may not fallen short of the Apostles Rule, who tells us, that whither we eat or drink,
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But if after all this Shew and Preparation we give nothing, or grudgingly, and not according to our power, we shall moralize the Birth of the Mountains,
But if After all this Show and Preparation we give nothing, or grudgingly, and not according to our power, we shall moralise the Birth of the Mountains,
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and if by the singular blessing of such a Government we heap up Riches above the Subjects of any other Forein Countrys, it is but reasonable, that we should find out some peculiar ways of expressing our gratitude unto God.
and if by the singular blessing of such a Government we heap up Riches above the Subject's of any other Foreign Countries, it is but reasonable, that we should find out Some peculiar ways of expressing our gratitude unto God.
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This obligation in common to us with all our Fellow-Subject, but besides this we have particular reasons why we should be free and plentiful in our Contributions to our poor Countrymen,
This obligation in Common to us with all our Fellow-Subject, but beside this we have particular Reasons why we should be free and plentiful in our Contributions to our poor Countrymen,
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and special Instruments of his Glory, as of Constantine the first Christian Emperor, whom all Writers who assert Britain to have been the place of his Birth, must needs acknowlege to have been born at York. I shall not name any more,
and special Instruments of his Glory, as of Constantine the First Christian Emperor, whom all Writers who assert Britain to have been the place of his Birth, must needs acknowledge to have been born At York. I shall not name any more,
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and to oblige him to keep it, as he did the Holy land, which it equals in greatness, under the Wings of his special protection, let us now be ample Benefactors to the Poor thereof.
and to oblige him to keep it, as he did the Holy land, which it equals in greatness, under the Wings of his special protection, let us now be ample Benefactors to the Poor thereof.
but if we do otherwise, not giving at all, or not giving to them according as God hath given unto us, we shall, to say no worse fall shamefully short of the Apostles Rule, who tells us, That whether we eat, or drink,
but if we do otherwise, not giving At all, or not giving to them according as God hath given unto us, we shall, to say no Worse fallen shamefully short of the Apostles Rule, who tells us, That whither we eat, or drink,
