Reformation of manners, the true way of honouring God with the necessity of putting the laws in execution against vice and profaneness : in a sermon preach'd at White-hall / by ... Edward Stillingfleet ...
THese Words were spoken by a Prophet of the Lord to Eli, at that time, the High-Priest and Judge over Israel, upon Occasion of the Wickedness of his Sons,
THese Words were spoken by a Prophet of the Lord to Eli, At that time, the High-Priest and Judge over Israel, upon Occasion of the Wickedness of his Sons,
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The Offering of the Lord was that which himself had appointed in the Law of Moses; wherein it was expresly required, that the Fat of the Sacrifices of Peace-Offerings must be burnt upon the Alter Lev. 7.31.
The Offering of the Lord was that which himself had appointed in the Law of Moses; wherein it was expressly required, that the Fat of the Sacrifices of Peace-Offerings must be burned upon the Altar Lev. 7.31.
and the People that offer'd them the rest. v. 33, 34. But these Sons of Eli thought themselves to great to be tied up to such a strict observance of the Niceties of the Law;
and the People that offered them the rest. v. 33, 34. But these Sons of Eli Thought themselves to great to be tied up to such a strict observance of the Niceties of the Law;
and therefore they sent their Servants to demand what they pleased, without any Regard to that Order which the Laws appointed. v. 13, 14, 15, 16. It is possible, they might think (although such lewd and profane Persons are not much given to thinking ) that the matter was not great,
and Therefore they sent their Servants to demand what they pleased, without any Regard to that Order which the Laws appointed. v. 13, 14, 15, 16. It is possible, they might think (although such lewd and profane Persons Are not much given to thinking) that the matter was not great,
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Thus Nadab and Abihu Lev. 10.1. (two brisk young men) had a mind to try the Experiment of offering strange Fire before the Lord Lev. 1.7. ch. 6. v. 12. ch. 16. v. 12. (not taking it from the Alter as God had appointed.) And what came of this Presumptuous violation of God's Law? They were immediately consumed by a strange Fire themselves;
Thus Nadab and Abihu Lev. 10.1. (two brisk young men) had a mind to try the Experiment of offering strange Fire before the Lord Lev. 1.7. changed. 6. v. 12. changed. 16. v. 12. (not taking it from the Altar as God had appointed.) And what Come of this Presumptuous violation of God's Law? They were immediately consumed by a strange Fire themselves;
ch. 10. v. 2. they were struck dead with Lightning upon the Place, and their dead Bodies were carried forth from before the Sanctuary out of the Camp;
changed. 10. v. 2. they were struck dead with Lightning upon the Place, and their dead Bodies were carried forth from before the Sanctuary out of the Camp;
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and as a sign of the rest, he declares, that these profligate Wretches should both be taken of the same Day, v. 34. Which was accordingly accomplished with dreadful Circumstances;
and as a Signen of the rest, he declares, that these profligate Wretches should both be taken of the same Day, v. 34. Which was accordingly accomplished with dreadful circumstances;
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For, when Nadab and Abihu the Sons of Aaron were destroy'd, their remained Eleazer and Ithamar, Lev. 10.6. 1 Chr. 24.2. Num. 3.4. (for the other died Childless,) from them descended two Branches of Aaron 's Family.
For, when Nadab and Abihu the Sons of Aaron were destroyed, their remained Eleazar and Ithamar, Lev. 10.6. 1 Christ 24.2. Num. 3.4. (for the other died Childless,) from them descended two Branches of Aaron is Family.
And when Abiathar in Solomon 's time was put by the High Priesthood, it is said, that he descended from Ithamar, 1 Chr. 14.25. and was of the House of Eli; and he was therefore thrust out that God might fulfil his Word, which he spake concerning the House of Eli in Shiloh. 1 Kings 24.27. By which we find, that God had raised up the House of Eli after an extraordinary manner;
And when Abiathar in Solomon is time was put by the High Priesthood, it is said, that he descended from Ithamar, 1 Christ 14.25. and was of the House of Eli; and he was Therefore thrust out that God might fulfil his Word, which he spoke Concerning the House of Eli in Shiloh. 1 Kings 24.27. By which we find, that God had raised up the House of Eli After an extraordinary manner;
And he said to them, why do ye such things? &c. ch. 2. v. 22.23, 24, 25. The good old Man seems to be heartily concerned and troubled for his Sons Follies;
And he said to them, why do you such things? etc. changed. 2. v. 22.23, 24, 25. The good old Man seems to be heartily concerned and troubled for his Sons Follies;
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But when Profaneness, Looseness, and Irreligion, crept in among them, and grew too hard for the Government, God threatens to do such a thing in Israel, at which both the ears of every one that heareth it shall tingle.
But when Profaneness, Looseness, and Irreligion, crept in among them, and grew too hard for the Government, God threatens to do such a thing in Israel, At which both the ears of every one that hears it shall tingle.
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(3.) That although God was justly provoked by the Sins of the House of Eli; yet there was a concurrence of the People Sins in bringing down such severe and astonishing Judgments.
(3.) That although God was justly provoked by the Sins of the House of Eli; yet there was a concurrence of the People Sins in bringing down such severe and astonishing Judgments.
For when the Idolatrous Nations about them had corrupted themselves and the Worship of God, He was pleased, by the Ministry of Moses, to set up a Form of Worship among the People of Israel according to his own Will.
For when the Idolatrous nations about them had corrupted themselves and the Worship of God, He was pleased, by the Ministry of Moses, to Set up a From of Worship among the People of Israel according to his own Will.
for this was the Symbol of God's particular Presence among the People of Israel The Tabarnacle, with all its Rich and admirable Furniture, was as his Court; but the Holy of Holies, as his Chamber of Prescence; and there the Ark was the Place where God gave his Answers to his People on great and Solemn Occasions.
for this was the Symbol of God's particular Presence among the People of Israel The Tabernacle, with all its Rich and admirable Furniture, was as his Court; but the Holy of Holies, as his Chamber of Presence; and there the Ark was the Place where God gave his Answers to his People on great and Solemn Occasions.
And thus I have endeavour'd to clear the way towards the right apprehending the full Scope and Design of these Words, Them that honour me I will honour;
And thus I have endeavoured to clear the Way towards the right apprehending the full Scope and Design of these Words, Them that honour me I will honour;
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There are three sorts of Men to be consider'd with Respect to the Honour due to God; (1.) Such as despise him instead of honouring him. (2.) Such as pretend to Honour him but do not. (3.) Such as give him that real Honour which is due to him.
There Are three sorts of Men to be considered with Respect to the Honour due to God; (1.) Such as despise him instead of honouring him. (2.) Such as pretend to Honour him but do not. (3.) Such as give him that real Honour which is due to him.
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Such as the Sons of Eli here mention'd, who are said to be the Sons of Belial, who knew not the Lord. 1 Sam. 2.12. A strange Character of such, who had not only the general Advantages of the People of Israel to know God above all Nations of the World;
Such as the Sons of Eli Here mentioned, who Are said to be the Sons of Belial, who knew not the Lord. 1 Sam. 2.12. A strange Character of such, who had not only the general Advantages of the People of Israel to know God above all nations of the World;
It is impossible to despise Infinite Goodness and Power and Wisdom; for those are things, which all that understand them cannot but Reverence and highly Esteem.
It is impossible to despise Infinite goodness and Power and Wisdom; for those Are things, which all that understand them cannot but reverence and highly Esteem.
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when they do not regard what he hath Commanded or forbidden; When they profess to know God, but in Works they deny him; Tit. 1.16. when they own a God, and yet live as if there were none;
when they do not regard what he hath Commanded or forbidden; When they profess to know God, but in Works they deny him; Tit. 1.16. when they own a God, and yet live as if there were none;
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These do not presently shake off the Principles of Religion and Vertue, although they Act against them, They know they ought to Fear God and to Abstain from Evil;
These do not presently shake off the Principles of Religion and Virtue, although they Act against them, They know they ought to fear God and to Abstain from Evil;
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but they do neither, leading a loose, dissolute, and wicked Life although if they would but consider what they do, they might soon be convinced of the Folly of their Actions;
but they do neither, leading a lose, dissolute, and wicked Life although if they would but Consider what they do, they might soon be convinced of the Folly of their Actions;
And where such Monsters of Impiety grow numerous and bold, they bode the most fat al Consequences to such a People, where they appear without a Publick Detestation of them.
And where such Monsters of Impiety grow numerous and bold, they bode the most fat all Consequences to such a People, where they appear without a Public Detestation of them.
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But yet those who intend to give Honour to a another, may do it in such an improper and unsuitable manner, that He for whom it is intended, may look on it as an Affront and dishonour to him.
But yet those who intend to give Honour to a Another, may do it in such an improper and unsuitable manner, that He for whom it is intended, may look on it as an Affront and dishonour to him.
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Now, there are two ways whereby Men may be guilty of dishonouring God under a pretence of Honouring him. (1.) By entertaining false Notions of God in their minds,
Now, there Are two ways whereby Men may be guilty of Dishonoring God under a pretence of Honouring him. (1.) By entertaining false Notions of God in their minds,
But there is a great deal of difference between such Conceptions of God in our Minds, which fall short of the Perfections of the divine Nature, (as all ours must do for want of Faculties to comprehend him) and such which attribute something to him which is unworthy of him.
But there is a great deal of difference between such Conceptions of God in our Minds, which fallen short of the Perfections of the divine Nature, (as all ours must do for want of Faculties to comprehend him) and such which attribute something to him which is unworthy of him.
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for the Scripture makes that to lie in an open and publick dishonouring of God, by giving that Worship which is alone due to him, to any thing besides himself;
for the Scripture makes that to lie in an open and public Dishonoring of God, by giving that Worship which is alone due to him, to any thing beside himself;
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whatever tends to abate our Reverence, to lessen our Esteem, to damp our Affections, or to cool our Devotion towards him, cannot be agreeable to those just Conceptions we ought to have always in our Minds concerning him.
whatever tends to abate our reverence, to lessen our Esteem, to damp our Affections, or to cool our Devotion towards him, cannot be agreeable to those just Conceptions we ought to have always in our Minds Concerning him.
For the Honour of God doth not lie in having such terrible Apprehensions of his Majesty and Power and Justice as may drive us into Horrour and Despair;
For the Honour of God does not lie in having such terrible Apprehensions of his Majesty and Power and justice as may drive us into Horror and Despair;
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as may influence our Devotion, reform our Disorders, inflame our Affections, and keep us from being led aside by the violent and impetuous Heats of Imagination.
as may influence our Devotion, reform our Disorders, inflame our Affections, and keep us from being led aside by the violent and impetuous Heats of Imagination.
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For this the true Source of most of the Extravagancies of Mankind about Religion; They have no true Notion of God in their Minds but they dread his Power,
For this the true Source of most of the Extravagancies of Mankind about Religion; They have no true Notion of God in their Minds but they dread his Power,
But Reason and Understanding is a steady and uniform Principle, and being well fixed from a due and thorough Consideration of the Nature and will of God, keeps the Mind even and constant,
But Reason and Understanding is a steady and uniform Principle, and being well fixed from a due and thorough Consideration of the Nature and will of God, keeps the Mind even and constant,
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and that the Clouds and Vapors of Imagination often hinder the Freedom of its Motion. Nothing is so uncomfortable, nothing so ungovernable as a restless Imagnation;
and that the Clouds and Vapours of Imagination often hinder the Freedom of its Motion. Nothing is so uncomfortable, nothing so ungovernable as a restless Imagnation;
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to suspend any Peremptory Judgment as to our selves till we have clearer Light, and those Mists and Vapors are dispersed, which darken and perplex our Thoughts.
to suspend any Peremptory Judgement as to our selves till we have clearer Light, and those Mists and Vapours Are dispersed, which darken and perplex our Thoughts.
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I shall not insist upon the pretences in the Church of Rome of Honouring God against his Will, by giving divine and Religious Worship to Images, Saints and Angels, &c. because though there be a great deal of Folly and Superstition,
I shall not insist upon the pretences in the Church of Room of Honouring God against his Will, by giving divine and Religious Worship to Images, Saints and Angels, etc. Because though there be a great deal of Folly and Superstition,
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unless they take up an Imagination that God will be honoured by rooting out and destroying all such as cannot comply with them in their Superstitious Follies.
unless they take up an Imagination that God will be honoured by rooting out and destroying all such as cannot comply with them in their Superstitious Follies.
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Luk. 4 16. nay he allow'd that the scribes and Pharisees sate in Moses 's Chair, Mat. 23.2. and that his Disciples should observe what they taught agreeable to the Law;
Luk. 4 16. nay he allowed that the Scribes and Pharisees sat in Moses is Chair, Mathew 23.2. and that his Disciples should observe what they taught agreeable to the Law;
and therefore they did honour him with their Lips, but their Hearts was far from him; Mat, 15.8. i. e. they had no true Love of God or their Neighbour, but they thought to make amends for all that, by a wonderful Zeal for their own Traditions and the lesser things of the Law;
and Therefore they did honour him with their Lips, but their Hearts was Far from him; Mathew, 15.8. i. e. they had no true Love of God or their Neighbour, but they Thought to make amends for all that, by a wondered Zeal for their own Traditions and the lesser things of the Law;
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A strange kind of Service indeed, to take away the Lives of his best and most useful Servants! But although no Religion in the World be so directly contrary to all Acts of Cruelty an inhumanity as the Christian is,
A strange kind of Service indeed, to take away the Lives of his best and most useful Servants! But although no Religion in the World be so directly contrary to all Acts of Cruelty an inhumanity as the Christian is,
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But especially the very same Jewish Spirit of Zeal and Hypocrisy and Cruelty had enter'd in these last Ages into a Society of Men (whom I need not Name) who have undermined the genuine Priciples of Morality, inflamed the Spirits of Princes to all the Effects of a Cruel War and a Merciless Persecution;
But especially the very same Jewish Spirit of Zeal and Hypocrisy and Cruelty had entered in these last Ages into a Society of Men (whom I need not Name) who have undermined the genuine Principles of Morality, inflamed the Spirits of Princes to all the Effects of a Cruel War and a Merciless Persecution;
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And which adds to all this, they have the Impudence to assume that Motto to themselves, Ad majorem Dei Gloriam; as though they aimed at nothing but doing greater Honour to God.
And which adds to all this, they have the Impudence to assume that Motto to themselves, Ad majorem Dei Gloriam; as though they aimed At nothing but doing greater Honour to God.
but these disperse themselves into all States and Kingdoms, and carry on the same uniform Design, viz. to do all the Mischief they can under the pretence of Advancing the Honour of God.
but these disperse themselves into all States and Kingdoms, and carry on the same uniform Design, viz. to do all the Mischief they can under the pretence of Advancing the Honour of God.
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(3.) But certainly there is a way left to give to God that Honour which is due to Him; otherwise, it were to little purpose to say, Them that honour me will I honour.
(3.) But Certainly there is a Way left to give to God that Honour which is due to Him; otherwise, it were to little purpose to say, Them that honour me will I honour.
There were some Pious and Devout Persons, such as Eli himself (a Good Man but a bad Megistrate, being Remiss and Careless in the Execution of his Office) and no doubt, many among the People,
There were Some Pious and Devout Persons, such as Eli himself (a Good Man but a bad Magistrate, being Remiss and Careless in the Execution of his Office) and not doubt, many among the People,
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but yet God himself takes notice of the Wickedness of his People Israel, at the time when the Ark was removed from Shiloh And therefore we have Reason to take particular Notice of that Passage to Eli, concerning the Reason of the Punishment of his House, Because his Sons made themselves vile and he restrained them not.
but yet God himself Takes notice of the Wickedness of his People Israel, At the time when the Ark was removed from Shiloh And Therefore we have Reason to take particular Notice of that Passage to Eli, Concerning the Reason of the Punishment of his House, Because his Sons made themselves vile and he restrained them not.
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viz. by giving all Encouragement to true Religion and Vertue, and by making use of the most effectual Means for suppressing Irreligion and Profaneness.
viz. by giving all Encouragement to true Religion and Virtue, and by making use of the most effectual Means for suppressing Irreligion and Profaneness.
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and how many will rather venture their Lives than mortify their Lusts? And let them pretend what thy will, we find that they will sooner part with any thing than with their Sins.
and how many will rather venture their Lives than mortify their Lustiest? And let them pretend what thy will, we find that they will sooner part with any thing than with their Sins.
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Do we not daily see that they will let go Honour, Reputation, Interest, Health, and the hopes of Heaven, rather than those Vices they have been accustomed to the Practice of? How can we then imagine, that the meer Fears of the Execution of Humane Laws should presently restrain those, whom no Fear of Hell or Damnation could hitherto Reform? But yet a stop may,
Do we not daily see that they will let go Honour, Reputation, Interest, Health, and the hope's of Heaven, rather than those Vices they have been accustomed to the Practice of? How can we then imagine, that the mere Fears of the Execution of Humane Laws should presently restrain those, whom no fear of Hell or Damnation could hitherto Reform? But yet a stop may,
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What is the Reason of such a complaint of Profaneness and Irreligion among us at a time we pretend so much to Reformation? It is no wonder that the bad Examples of those who ought to Reform others bring Vice into Fashion;
What is the Reason of such a complaint of Profaneness and Irreligion among us At a time we pretend so much to Reformation? It is no wonder that the bad Examples of those who ought to Reform Others bring Vice into Fashion;
but when that cannot be alledged, what is the Reason that good Examples do so little towards the Reforming others? It is easie to resolve all into the Corruption of Humane Nature;
but when that cannot be alleged, what is the Reason that good Examples do so little towards the Reforming Others? It is easy to resolve all into the Corruption of Humane Nature;
And if it be a good and sufficient Answer, it is to little purpose to talk of Laws, Religion and Reformation: For unless they may have some Power to alter and amend the course of Mens actions, they signify very little to the real Benefit of Mankind, no more than Sea-Marks do towards hindring the course of the Tide;
And if it be a good and sufficient Answer, it is to little purpose to talk of Laws, Religion and Reformation: For unless they may have Some Power to altar and amend the course of Men's actions, they signify very little to the real Benefit of Mankind, no more than Sea-Marks do towards hindering the course of the Tide;
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But meer Examples, although of excellent use to all Ingenious Minds, yet to others they are but like Statues of Mercury in the Road, which point to the right way but Men will go which way they please notwithstanding.
But mere Examples, although of excellent use to all Ingenious Minds, yet to Others they Are but like Statues of Mercury in the Road, which point to the right Way but Men will go which Way they please notwithstanding.
Therefore to Laws and Examples the Magistrates Power must be added, which was appointed for this purpose, to be Terrour to those that do evil, Rom. 13.3. as well as an Encouragement to those that do well.
Therefore to Laws and Examples the Magistrates Power must be added, which was appointed for this purpose, to be Terror to those that do evil, Rom. 13.3. as well as an Encouragement to those that do well.
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It was the great and Just Honour of Princes of old, that by their means, Mankind was reduced from a rude and disorderly kind of Life, to the Practice of Civility and Good Manners;
It was the great and Just Honour of Princes of old, that by their means, Mankind was reduced from a rude and disorderly kind of Life, to the Practice of Civility and Good Manners;
and it is as great a Foundation of Honour still, when Men are so much Apostatized from them, to bring them back again to the due Order and Decency of Living.
and it is as great a Foundation of Honour still, when Men Are so much Apostatized from them, to bring them back again to the due Order and Decency of Living.
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It were to be wished, that all who are Imploy'd in such a Work had an Equal Mixture of Wisdom and Zeal; but it is not possible to hinder some from having unequal shares of these;
It were to be wished, that all who Are Employed in such a Work had an Equal Mixture of Wisdom and Zeal; but it is not possible to hinder Some from having unequal shares of these;
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For what can we propose to our Selves, that can tend more to promote the Honour of Almighty God, which we ought above all other things to beconcerned for.
For what can we propose to our Selves, that can tend more to promote the Honour of Almighty God, which we ought above all other things to beconcerned for.
and to imploy their Power for the same End which God himself doth his, viz. to Advance his Glory and to do Good to mankind? What can tend more to the Honour of our Church and Nation, than to let the World see by such Good Works as these, what the Reformation is, which we aim at;
and to employ their Power for the same End which God himself does his, viz. to Advance his Glory and to do Good to mankind? What can tend more to the Honour of our Church and nation, than to let the World see by such Good Works as these, what the Reformation is, which we aim At;
II. I now proceed to the second Particular, viz. the Rules and Measures which God observes in distributing Honour among Men, Them that honour me, I will honour;
II I now proceed to the second Particular, viz. the Rules and Measures which God observes in distributing Honour among Men, Them that honour me, I will honour;
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On the one side, it seems most agreeable to the Justice of Divine Providence to Reward and punish those in this World who will not be capable of being rewarded or punished in another;
On the one side, it seems most agreeable to the justice of Divine Providence to Reward and Punish those in this World who will not be capable of being rewarded or punished in Another;
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when the seven Churches of Asia, and the Churches of Africa have been long since destroyed? How strangely hath Mahometism spread in the Eastern Parts of the World? And what a Check hath there been, upon the Reformation in these Western Parts? With what a mighty Torrent did it prevail at first? Then it stood at a stand,
when the seven Churches of Asia, and the Churches of Africa have been long since destroyed? How strangely hath Mahometism spread in the Eastern Parts of the World? And what a Check hath there been, upon the Reformation in these Western Parts? With what a mighty Torrent did it prevail At First? Then it stood At a stand,
and yet have been suffer'd to prevail so far as to be made an Argument against Providence by Atheistical men? It is to be hoped that God in his own time will vindicate his Honour and clear this point to the Satisfaction of all reasonable Men;
and yet have been suffered to prevail so Far as to be made an Argument against Providence by Atheistical men? It is to be hoped that God in his own time will vindicate his Honour and clear this point to the Satisfaction of all reasonable Men;
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and so he takes the Potsheards of the Earth and Breaks them upon one another; and thus, by their mutual Punishment, they both become the Executioners of his Wrath;
and so he Takes the Potsherds of the Earth and Breaks them upon one Another; and thus, by their mutual Punishment, they both become the Executioners of his Wrath;
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For who can weigh the Nations in a Balance, and determine how far the Sins of one doth exceed the other? And if we cannot know the Number and Aggravation of a People Sins, we can never fix the measures and Degrees of their Punishment.
For who can weigh the nations in a Balance, and determine how Far the Sins of one does exceed the other? And if we cannot know the Number and Aggravation of a People Sins, we can never fix the measures and Degrees of their Punishment.
as at Rome and Carthage, they have raised such an Emulation between them, which by their endeavours to out-vie each other, hath for some time preserved their Country.
as At Room and Carthage, they have raised such an Emulation between them, which by their endeavours to outvie each other, hath for Some time preserved their Country.
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but effeminates and softens them, and makes them Careless and Idle, Regardless of any thing but what makes for their own Ease and Voluptuousness? And in all humane probability, such a Nation must sink,
but effeminates and softens them, and makes them Careless and Idle, Regardless of any thing but what makes for their own Ease and Voluptuousness? And in all humane probability, such a nation must sink,
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But there are other Sins, as Profaneness and Contempt of God and Religion, Hypocrisy, Idolatry, &c. and of such which Work as Moral Causes, God himself is the only Judge,
But there Are other Sins, as Profaneness and Contempt of God and Religion, Hypocrisy, Idolatry, etc. and of such which Work as Moral Causes, God himself is the only Judge,
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Aristotle Endem. l. 7. c. 14. who was no great Friend to Providence as to Humane Affairs, professes, that he did not know what to make of the extraordinary Suceess some Persons had in their Affairs, without any extraordinary visible Causes.
Aristotle Endem. l. 7. c. 14. who was no great Friend to Providence as to Humane Affairs, Professes, that he did not know what to make of the extraordinary Success Some Persons had in their Affairs, without any extraordinary visible Causes.
who swallew'd up the Common wealths of Greece, as so many Morsels, and then destroy'd the mighty Persian Monarchy. But in these Cases, he allows a Divine Impulse, carrying them on beyond the ordinary Measures of humane Prudence;
who swallewed up the Common wealths of Greece, as so many Morsels, and then destroyed the mighty Persian Monarchy. But in these Cases, he allows a Divine Impulse, carrying them on beyond the ordinary Measures of humane Prudence;
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And when great Advantages come to a Nation in such a manner, a more than ordinary Degree of Thankfulness is justly expected, that God may be honoured in a particular manner for the Deliverance ho Works by such Means,
And when great Advantages come to a nation in such a manner, a more than ordinary Degree of Thankfulness is justly expected, that God may be honoured in a particular manner for the Deliverance ho Works by such Means,
but there is nothing in true Religion but what tends to raise esteem, For it implies all the things which are allow'd by all Persons to gain Honour among Men.
but there is nothing in true Religion but what tends to raise esteem, For it Implies all the things which Are allowed by all Persons to gain Honour among Men.
whether every one that hears this Character doth not wish it belonged to himself. And that is a certain token that it brings Honour and Esteem with it.
whither every one that hears this Character does not wish it belonged to himself. And that is a certain token that it brings Honour and Esteem with it.
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Let me then, for a Conclusion of all, Recommend the Practise of Religion and Vertue to all such as are the most concerned for Honour and Esteem. The World is always vain enough to flatter Greatness, either or of weakness or Design;
Let me then, for a Conclusion of all, Recommend the practice of Religion and Virtue to all such as Are the most concerned for Honour and Esteem. The World is always vain enough to flatter Greatness, either or of weakness or Design;
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For, how great soever your honour be now, you and that together, must in a little time be laid in the Dust. And then the main Difference will be according to the honour we have done to God For,
For, how great soever your honour be now, you and that together, must in a little time be laid in the Dust. And then the main Difference will be according to the honour we have done to God For,
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