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PSAL. VIII. part of Verse v. — And hast crowned Him with Glory and Honour.
PSALM VIII. part of Verse v. — And hast crowned Him with Glory and Honour.
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THOUGH there is not any thing in the World, that hath been always more valued and desired than Honour,
THOUGH there is not any thing in the World, that hath been always more valued and desired than Honour,
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yet there is nothing that has been so little understood, and explicated. True Honour does answer the Esteem that hath been always set upon it.
yet there is nothing that has been so little understood, and explicated. True Honour does answer the Esteem that hath been always Set upon it.
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It is the best of our attainments in this Life:
It is the best of our attainments in this Life:
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Nay, it is all we can return to God himself, for all the Blessings he heaps upon us.
Nay, it is all we can return to God himself, for all the Blessings he heaps upon us.
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Next under God, our greatest Obligations are to our Prince, and to our Parents:
Next under God, our greatest Obligations Are to our Prince, and to our Parents:
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Now the Honour we pay to the Fathers of our Country, for the security of our Persons and Fortunes,
Now the Honour we pay to the Father's of our Country, for the security of our Persons and Fortune's,
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and to those that bred us for our Nurture and Education, is the fullest Account of our Duty to both. Our Labours, Hardships, and Dangers;
and to those that bred us for our Nurture and Education, is the Fullest Account of our Duty to both. Our Labours, Hardships, and Dangers;
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the sharpest Pains, the cruellest Tortures, the worst of Deaths we can undergo, have no greater temporal Reward than Honour.
the Sharpest Pains, the Cruellest Tortures, the worst of Death's we can undergo, have no greater temporal Reward than Honour.
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When God Almighty would make a Creature, as happy as any thing could be, lower than an Angel, he created Adam: of whom the Psalmist says, That his Maker gave him Dominion over the Works of his Hands,
When God Almighty would make a Creature, as happy as any thing could be, lower than an Angel, he created Adam: of whom the Psalmist Says, That his Maker gave him Dominion over the Works of his Hands,
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and put all things in subjection under his Feet. and put all things in subjection under his Feet.
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In short, He made him a King, and crowned him upon his Birth-day, he crowned him with Glory and Honour.
In short, He made him a King, and crowned him upon his Birthday, he crowned him with Glory and Honour.
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The Psalmist in this place describing the infinite Goodness of God, in creating Man after his own Image,
The Psalmist in this place describing the infinite goodness of God, in creating Man After his own Image,
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and in repairing afterwards that Image in him, calls His original Righteousness, and the Supplies of Grace after the Fall, his Honour.
and in repairing afterwards that Image in him, calls His original Righteousness, and the Supplies of Grace After the Fallen, his Honour.
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For as we call the Perfections of the Divine Nature, to which we owe our Beeing and Happiness, the Honour of God;
For as we call the Perfections of the Divine Nature, to which we owe our Being and Happiness, the Honour of God;
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so the Integrity and the Renovation of humane Nature, are the Honour of Man, because they make him capable of doing good.
so the Integrity and the Renovation of humane Nature, Are the Honour of Man, Because they make him capable of doing good.
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An Honour so great, that to express it fully, the Original reads the former parts of the Verse thus, Thou hast made him little lower (NONLATINALPHABET) than God, or almost a God.
an Honour so great, that to express it Fully, the Original reads the former parts of the Verse thus, Thou hast made him little lower () than God, or almost a God.
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Now as we call the infinite Perfections of God, and the Moral or Religious Excellencies of Man, their Honour, upon account of the Benefits conferred by God upon Man,
Now as we call the infinite Perfections of God, and the Moral or Religious Excellencies of Man, their Honour, upon account of the Benefits conferred by God upon Man,
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and by good Men upon their fellow Creatures, so is it likewise in the case of Temporal, Secondary, Imperfect Honour.
and by good Men upon their fellow Creatures, so is it likewise in the case of Temporal, Secondary, Imperfect Honour.
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Humane Authority, Power and Greatness is called Honour, because it seems to imply and suppose in the Possessors, those Perfections which tend to the Use, Benefit, and Welfare of Mankind.
Humane authority, Power and Greatness is called Honour, Because it seems to imply and suppose in the Possessors', those Perfections which tend to the Use, Benefit, and Welfare of Mankind.
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Thus Magistrates, even when they are corrupt, are honoured, because by their Station and Condition, they are in many respects useful,
Thus Magistrates, even when they Are corrupt, Are honoured, Because by their Station and Condition, they Are in many respects useful,
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and have always more Power and better Opportunities of doing good than inferiour Persons:
and have always more Power and better Opportunities of doing good than inferior Persons:
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From whose better Resolutions, for the time to come, we cannot expect so much of publick Benefit.
From whose better Resolutions, for the time to come, we cannot expect so much of public Benefit.
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For this Reason, when Noblemen are dissolute, our Parents vicious, the Aged profligate, there is still something of Respect,
For this Reason, when Noblemen Are dissolute, our Parents vicious, the Aged profligate, there is still something of Respect,
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and Honour due to them, though the Proportion of it is strangely lessened, by their defects and miscarriages.
and Honour due to them, though the Proportion of it is strangely lessened, by their defects and miscarriages.
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That which I have here undertaken, is to give an account of Honour, both in its best Sense, and in its largest Extent.
That which I have Here undertaken, is to give an account of Honour, both in its best Sense, and in its Largest Extent.
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To which purpose I conclude, That Honour is the greatest Excellency both of uncreated and finite Nature, that we form our Apprehensions of any Excellency according to its Title to Esteem,
To which purpose I conclude, That Honour is the greatest Excellency both of uncreated and finite Nature, that we from our Apprehensions of any Excellency according to its Title to Esteem,
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and that we have the highest and most just Esteem of those Perfections by which we are most of all relieved, supplied, assisted and comforted.
and that we have the highest and most just Esteem of those Perfections by which we Are most of all relieved, supplied, assisted and comforted.
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What I have been hitherto describing, I thus define; True Honour is eminent and beneficial Goodness attested:
What I have been hitherto describing, I thus define; True Honour is eminent and beneficial goodness attested:
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And in the common imperfect Notion of it, It is any degree, capacity, or resemblance of signalized Worth.
And in the Common imperfect Notion of it, It is any degree, capacity, or resemblance of signalized Worth.
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This Definition, as it comprehends the Particulars of my following Discourse, so it serves us to make a Judgment of those two Conceptions of Honour, which are as distant in their Sense,
This Definition, as it comprehends the Particulars of my following Discourse, so it serves us to make a Judgement of those two Conceptions of Honour, which Are as distant in their Sense,
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as their Age in the World. The one is old, the other very new: the former is from Plato, Aristotle, and their Followers;
as their Age in the World. The one is old, the other very new: the former is from Plato, Aristotle, and their Followers;
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the latter from the Leviathan and his Disciples.
the latter from the Leviathan and his Disciples.
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According to the old Notion, it is nothing but a Mark or Inscription upon supposed Goodness:
According to the old Notion, it is nothing but a Mark or Inscription upon supposed goodness:
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According to the new one, It is only an Instance, or Argument of Power.
According to the new one, It is only an Instance, or Argument of Power.
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Honourable, says the Leviathan, is whatsoever Possession, Action or Quality, is an Argument and Sign of Power. Honourable, Says the Leviathan, is whatsoever Possession, Actium or Quality, is an Argument and Signen of Power.
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His Comment is as bad as his Text, for he goes on thus. Covetousness of great Riches, and Ambition of great Honours, are Honourable;
His Comment is as bad as his Text, for he Goes on thus. Covetousness of great Riches, and Ambition of great Honours, Are Honourable;
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as signs of Power to obtain them.
as Signs of Power to obtain them.
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Nor does it alter the case of Honour, whether an Action (so it be great and difficult,
Nor does it altar the case of Honour, whither an Actium (so it be great and difficult,
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and consequently a sign of much Power) be just or unjust: For Honour consisteth only in the Opinion of Power. and consequently a Signen of much Power) be just or unjust: For Honour Consisteth only in the Opinion of Power.
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For proof of this, he mentions the fabulous Rapes and Thefts of the Heathen Gods,
For proof of this, he mentions the fabulous Rapes and Thefts of the Heathen God's,
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and he says, That till there were constituted great Commonwealths, it was thought no dishonour to be a Pirate, or a Highway-Thief.
and he Says, That till there were constituted great Commonwealths, it was Thought no dishonour to be a Pirate, or a Highway-Thief.
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Now he that makes Power to be the Foundation of Right, must make Honour to be the effect of Power, though never so ill gotten.
Now he that makes Power to be the Foundation of Right, must make Honour to be the Effect of Power, though never so ill got.
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When an Usurper is to be upheld and defended; Injustice, Violence, Ambition, Cruelty, Theft, Murder, Sacrilege and Oppression, must be of his Life-guard.
When an Usurper is to be upheld and defended; Injustice, Violence, Ambition, Cruelty, Theft, Murder, Sacrilege and Oppression, must be of his Lifeguard.
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I must needs say, That although the old Opinion of Honour is defective, it is far more tolerable than this Novel and lewd Extravagancy.
I must needs say, That although the old Opinion of Honour is defective, it is Far more tolerable than this Novel and lewd Extravagancy.
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Would we then know what is to be understood by true and solid Honour, we must be instructed by the Principles of Religion,
Would we then know what is to be understood by true and solid Honour, we must be instructed by the Principles of Religion,
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and not the bare Dictates of Natural Reason;
and not the bore Dictates of Natural Reason;
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we must learn it from the School of Christ, and not of Plato, Aristotle, or any other, and worse Philosopher.
we must Learn it from the School of christ, and not of Plato, Aristotle, or any other, and Worse Philosopher.
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So that the Heads of my following Discourse will be these two Particulars. I. According to the Opinion most Men have of Honour, it is either nothing at all, or a very slight; empty, imaginary business.
So that the Heads of my following Discourse will be these two Particulars. I. According to the Opinion most Men have of Honour, it is either nothing At all, or a very slight; empty, imaginary business.
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II. The Christian Institution does give us the only true account of Honour, and doth advance us to the highest degrees of it. I.
II The Christian Institution does give us the only true account of Honour, and does advance us to the highest Degrees of it. I.
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For the first Particular, It is certain, that Honour is a greater reality than most People make it.
For the First Particular, It is certain, that Honour is a greater reality than most People make it.
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It must be something more than what it is represented to be by the Leviathan-Philosophy, if there be any such thing in Nature.
It must be something more than what it is represented to be by the Leviathan-Philosophy, if there be any such thing in Nature.
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For Power alone, and as it is distinguished from Goodness, is no sign or instance of Honour.
For Power alone, and as it is distinguished from goodness, is no Signen or instance of Honour.
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Power opposed to Goodness is no Perfection, or Excellency.
Power opposed to goodness is no Perfection, or Excellency.
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If Greatness were nothing more than the Commission of great Robberies at Land, or Piracies at Sea, the Ambition of great Honours, the Covetousness of great Riches, the Gratification of Envy, Malice, Revenge and Cruelty;
If Greatness were nothing more than the Commission of great Robberies At Land, or Piracies At Sea, the Ambition of great Honours, the Covetousness of great Riches, the Gratification of Envy, Malice, Revenge and Cruelty;
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the worst of Creatures would be the most Honourable, and the Prince of Darkness would be the greatest Prince in Nature.
the worst of Creatures would be the most Honourable, and the Prince of Darkness would be the greatest Prince in Nature.
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Power, when it is injurious and hurtful, when it is employed in the Oppression of those it should preserve, is no real excellency.
Power, when it is injurious and hurtful, when it is employed in the Oppression of those it should preserve, is no real excellency.
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To destroy and ruine is the basest and most degenerate Action that the worst of Men,
To destroy and ruin is the Basest and most degenerate Actium that the worst of Men,
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and even the Devil himself can be guilty of.
and even the devil himself can be guilty of.
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The Beeing and Welfare of Mankind are the Reasons of that Honour we pay unto the Author and the Instruments thereof.
The Being and Welfare of Mankind Are the Reasons of that Honour we pay unto the Author and the Instruments thereof.
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But if to destroy and oppress is unworthy and misbecoming a generous Mind; the Power so to do, abstractly considered, can never be Honourable;
But if to destroy and oppress is unworthy and misbecoming a generous Mind; the Power so to do, abstractly considered, can never be Honourable;
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nor plead a Title to the Significations of that kind Esteem and beneficial Opinion in which external Honour does consist.
nor plead a Title to the Significations of that kind Esteem and beneficial Opinion in which external Honour does consist.
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So that Honour is just the contrary to what the Leviathan would make it.
So that Honour is just the contrary to what the Leviathan would make it.
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It must he something else than what he calls by that Name, or there is no such thing in Nature.
It must he something Else than what he calls by that Name, or there is no such thing in Nature.
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And indeed, as it is better described by the Schoolmen, and their Masters the old Philosophers, we can never make any thing of it, that we can call substantial and solid.
And indeed, as it is better described by the Schoolmen, and their Masters the old Philosophers, we can never make any thing of it, that we can call substantial and solid.
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As I do not give the name of real Honour to any Excellency that is only the Foundation or Reason of it,
As I do not give the name of real Honour to any Excellency that is only the Foundation or Reason of it,
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so neither can I grant that Appellation to the Externals of it, to that respect and deference which is often paid, where it is not at all due.
so neither can I grant that Appellation to the Externals of it, to that respect and deference which is often paid, where it is not At all endue.
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I call Honour attested Goodness, since in the best common account of it, it is only a sign or proof that others think well of us;
I call Honour attested goodness, since in the best Common account of it, it is only a Signen or proof that Others think well of us;
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and so Honour shall be sometimes given, not for the sake of any good Actions, but only of a Power or Obligation to perform them.
and so Honour shall be sometime given, not for the sake of any good Actions, but only of a Power or Obligation to perform them.
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It is commonly said to have its being in those that pay it, and not in those that receive it.
It is commonly said to have its being in those that pay it, and not in those that receive it.
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It is something, belike, we call ours, which we can neither command nor secure; our own undoubted Right, that is always possessed and disposed of by other People.
It is something, belike, we call ours, which we can neither command nor secure; our own undoubted Right, that is always possessed and disposed of by other People.
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According to these Men, it is only a splendid Slavery, or a Mass of uncertain Riches;
According to these Men, it is only a splendid Slavery, or a Mass of uncertain Riches;
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a dangerous Trust, or a barren Title; a Formality, a Shew, a Ceremony, an Inscription; the late reward of macerating Study, or of the cruel hardships of the Camp;
a dangerous Trust, or a barren Title; a Formality, a Show, a Ceremony, an Inscription; the late reward of macerating Study, or of the cruel hardships of the Camp;
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the easie Spoil of Flattery, Malice, Ambition or Avarice; not so often conferred upon known Merit, as revoked upon Mistake or Prejudice:
the easy Spoil of Flattery, Malice, Ambition or Avarice; not so often conferred upon known Merit, as revoked upon Mistake or Prejudice:
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the mark of the Envious, and the frequent purchace of the Undeserving;
the mark of the Envious, and the frequent purchase of the Undeserving;
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though long expected, and gained with Labour, Care, and Toil, yet quickly forfeited by Negligence, Passion, Mischance, or Indiscretion.
though long expected, and gained with Labour, Care, and Toil, yet quickly forfeited by Negligence, Passion, Mischance, or Indiscretion.
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Now Honour, which is the most valuable Enjoyment in this World, and which, in its Perfection, is the Blessedness of the World to come;
Now Honour, which is the most valuable Enjoyment in this World, and which, in its Perfection, is the Blessedness of the World to come;
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that which is the greatest Gift we can receive from God or Man, must certainly amount to something more than we can find in the foregoing Description of it.
that which is the greatest Gift we can receive from God or Man, must Certainly amount to something more than we can find in the foregoing Description of it.
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Which brings me to the second Particular.
Which brings me to the second Particular.
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II. The Christian Institution doth give us the only true account of Honour, and does advance us to the highest Degrees of it.
II The Christian Institution does give us the only true account of Honour, and does advance us to the highest Degrees of it.
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It shows us what Honour is in God, and in Man. I.
It shows us what Honour is in God, and in Man. I.
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We are instructed by the heavenly Doctrines of our Religion, in the Nature and Reasons of that Honour we render unto God.
We Are instructed by the heavenly Doctrines of our Religion, in the Nature and Reasons of that Honour we render unto God.
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It is observed, that the Greatness of earthly Potentates concerns only their Subjects and Allies, those they protect or assist,
It is observed, that the Greatness of earthly Potentates concerns only their Subject's and Allies, those they Pact or assist,
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and is not regarded by the Inhabitants of far distant Countries.
and is not regarded by the Inhabitants of Far distant Countries.
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Honour is never paid as a just Debt, but to those Excellencies by which Mankind is some way or other bettered, profited, or endeared.
Honour is never paid as a just Debt, but to those Excellencies by which Mankind is Some Way or other bettered, profited, or endeared.
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The Excellencies of the Divine Nature do then only affect and ravish us, when we consider that we owe our Happiness, Preservation, and Beeing, to them.
The Excellencies of the Divine Nature do then only affect and ravish us, when we Consider that we owe our Happiness, Preservation, and Being, to them.
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We therefore adore and reverence the Divine Goodness, Bounty, and Mercy, because we are thereby not only redeemed from infinite Misery, but surrounded with innumerable Blessings.
We Therefore adore and Reverence the Divine goodness, Bounty, and Mercy, Because we Are thereby not only redeemed from infinite Misery, but surrounded with innumerable Blessings.
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God Almighty never appeared with so much Glory in the World, as when in the second Person of the Trinity, he condescended for the recovery of Mankind, to take our Nature upon him,
God Almighty never appeared with so much Glory in the World, as when in the second Person of the Trinity, he condescended for the recovery of Mankind, to take our Nature upon him,
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and to humble himself even unto the Death of the Cross.
and to humble himself even unto the Death of the Cross.
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When the Son of God came down from Heaven, the way he took to illustrate his Glory, was by doing the greatest Good,
When the Son of God Come down from Heaven, the Way he took to illustrate his Glory, was by doing the greatest Good,
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and by making Peace between God and Man. When he was to prove his Divinity, he wrought not one Miracle, only to surprize and astonish the Beholders, not one that did not show he was sent to bring Health and Salvation to the Sons of Men,
and by making Peace between God and Man. When he was to prove his Divinity, he wrought not one Miracle, only to surprise and astonish the Beholders, not one that did not show he was sent to bring Health and Salvation to the Sons of Men,
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and to be the great Example, and effectual Promoter, of Goodness and Piety.
and to be the great Exampl, and effectual Promoter, of goodness and Piety.
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This was the end of the Creation, for this reason did the Heavens declare the Glory of God,
This was the end of the Creation, for this reason did the Heavens declare the Glory of God,
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and the Firmament shew his Handywork, that the manifestation of his Goodness might be the Glory of his Power.and the Firmament show his Handiwork, that the manifestation of his goodness might be the Glory of his Power.
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He framed the World by his omnipotent Hand, not that his Creatures should for ever stand gazing, wondring and amusing themselves at his Power,
He framed the World by his omnipotent Hand, not that his Creatures should for ever stand gazing, wondering and amusing themselves At his Power,
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but that they should be led on by the consideration of it to admire his Goodness.
but that they should be led on by the consideration of it to admire his goodness.
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He is unchangeable in his Nature, and cannot receive any Additions to his Glory and Happiness, by all our Praises and Services.
He is unchangeable in his Nature, and cannot receive any Additions to his Glory and Happiness, by all our Praises and Services.
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This therefore was his Motive, That it was a proper Work, an action hugely befitting, suitable and congruous to infinite Goodness, to communicate, discover and manifest it self, in the exercise of that immense Wisdom and Power with which it is joyned.
This Therefore was his Motive, That it was a proper Work, an actium hugely befitting, suitable and congruous to infinite goodness, to communicate, discover and manifest it self, in the exercise of that immense Wisdom and Power with which it is joined.
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Finite Beeings were not created upon account of any Use, Benefit, or new Satisfaction to their Maker, who was entirely happy from all Eternity, in the Contemplation of himself,
Finite Beings were not created upon account of any Use, Benefit, or new Satisfaction to their Maker, who was entirely happy from all Eternity, in the Contemplation of himself,
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and the infinite Ravishments of his inexpressibly-glorious Nature.
and the infinite Ravishments of his inexpressibly-glorious Nature.
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But he spoke us into Beeing, and exercised his Almighty Power in the Production of all things,
But he spoke us into Being, and exercised his Almighty Power in the Production of all things,
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because it was the most natural Use of inexhaustible Goodness, to diffuse, open and exert it self in all the Varieties of the greatest Love, and the wisest Contrivance:
Because it was the most natural Use of inexhaustible goodness, to diffuse, open and exert it self in all the Varieties of the greatest Love, and the Wisest Contrivance:
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To the end he might behold in every Region, through the vast Tracts of Nature, ten thousand times ten thousand Myriads of Representations,
To the end he might behold in every Region, through the vast Tracts of Nature, ten thousand times ten thousand Myriads of Representations,
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and clear Images of his boundless Goodness:
and clear Images of his boundless goodness:
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That he might not only be entertained at the dawning of the World, with those first Anthems in the Celebration of his glorious Bounty by the Sons of the Morning,
That he might not only be entertained At the dawning of the World, with those First Anthems in the Celebration of his glorious Bounty by the Sons of the Morning,
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and with the Adorations, Praises and Thanksgivings of his Church throughout all Ages of the World;
and with the Adorations, Praises and Thanksgivings of his Church throughout all Ages of the World;
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but likewise by all the bright Legions of Angels, by all the Companions of the glorified Order, by the whole Quire of Heaven, enthroned Martyrs, rejoycing Sufferers, triumphant Captives, crowned Saints, comforted Mourners,
but likewise by all the bright Legions of Angels, by all the Sodales of the glorified Order, by the Whole Choir of Heaven, Enthroned Martyrs, rejoicing Sufferers, triumphant Captives, crowned Saints, comforted Mourners,
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and the Spirits of just Men made perfect; ascribing Honour, Salvation, Blessing, Glory and Power unto our God for ever and ever.
and the Spirits of just Men made perfect; ascribing Honour, Salvation, Blessing, Glory and Power unto our God for ever and ever.
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Thus we see that Honour in God, so far as it commands the due regard of intelligent Beeings, is the Manifestation of the Divine Goodness in our Temporal or Eternal Happiness.
Thus we see that Honour in God, so Far as it commands the due regard of intelligent Beings, is the Manifestation of the Divine goodness in our Temporal or Eternal Happiness.
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2. Christianity alone does rightly inform us, what Honour is in Man: Namely, that it is both the reward and the discharge of his Duty.
2. Christianity alone does rightly inform us, what Honour is in Man: Namely, that it is both the reward and the discharge of his Duty.
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(1.) Honour in Man is the reward of his Duty, either in this World, or in the next.
(1.) Honour in Man is the reward of his Duty, either in this World, or in the next.
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It is here, the Benefit that accrues to us from the good Opinion of wise and good Men;
It is Here, the Benefit that accrues to us from the good Opinion of wise and good Men;
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it is what we gain by our Moral or Religious Excellencies, by our Services in the Church or in the State;
it is what we gain by our Moral or Religious Excellencies, by our Services in the Church or in the State;
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in the Court or in the Camp; by our Tongues or Hands; by our Pens or Swords.
in the Court or in the Camp; by our Tongues or Hands; by our Pens or Swords.
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It is the Princes Favour, the sence of good Laws, the munificence of Founders and Benefactors, in the encouragement of that vertuous Industry to which the corrupted Nature of Man is of all things the most averse.
It is the Princes Favour, the sense of good Laws, the munificence of Founders and Benefactors, in the encouragement of that virtuous Industry to which the corrupted Nature of Man is of all things the most averse.
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In reference to the other World, Honour is that Goodness which does entitle us to the Divine Favour and Acceptance;
In Referente to the other World, Honour is that goodness which does entitle us to the Divine Favour and Acceptance;
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whereby we are admitted into the nearest Relation unto himself;
whereby we Are admitted into the nearest Relation unto himself;
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by which good Men become his adopted Children, a chosen Generation, a royal Priesthood, not Servants only, which is Honour enough,
by which good Men become his adopted Children, a chosen Generation, a royal Priesthood, not Servants only, which is Honour enough,
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but the Sons of the most High, and more than that, Kings and Priests unto God:
but the Sons of the most High, and more than that, Kings and Priests unto God:
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Hereby they receive the Inheritance as well as the Adoption of Sons, and the Kingdom prepared for them, from the beginning of the World;
Hereby they receive the Inheritance as well as the Adoption of Sons, and the Kingdom prepared for them, from the beginning of the World;
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immortal Honour, and an exceeding weight of Glory.
immortal Honour, and an exceeding weight of Glory.
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(2.) Honour is not only the Reward, but it is likewise the discharge and exemplary Performance of our Duty.
(2.) Honour is not only the Reward, but it is likewise the discharge and exemplary Performance of our Duty.
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Honour, (quite contrary to what the Leviathan asserts) is that quality or action which is a sign of extraordinary Goodness.
Honour, (quite contrary to what the Leviathan asserts) is that quality or actium which is a Signen of extraordinary goodness.
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To turn his Words, I assert the contempt of great Riches, and the refusal of great Honours to be Honourable,
To turn his Words, I assert the contempt of great Riches, and the refusal of great Honours to be Honourable,
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as they are Signs of that unusual Goodness which does at the same time both deserve and despise them.
as they Are Signs of that unusual goodness which does At the same time both deserve and despise them.
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The Hebrew words for Glory and Honour NONLATINALPHABET and NONLATINALPHABET signifie a recommendable quality and endowment, as well as Promotion or Ornament.
The Hebrew words for Glory and Honour and signify a recommendable quality and endowment, as well as Promotion or Ornament.
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The latter without the former is the least part of Nobility; which is then compleat and perfect, when Power and Goodness meet together.
The latter without the former is the least part of Nobilt; which is then complete and perfect, when Power and goodness meet together.
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We therefore find in S. Paul 's Instructions to Timothy, That there is a greater Reverence due to our Superiors,
We Therefore find in S. Paul is Instructions to Timothy, That there is a greater reverence due to our Superiors,
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than what their mere Power and Authority requires of us; That the Elders who rule well are to be counted worthy of double Honour.
than what their mere Power and authority requires of us; That the Elders who Rule well Are to be counted worthy of double Honour.
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In the sight of God, and the opinion of all good Men, Persons of Honour are far less noble by their Birth,
In the sighed of God, and the opinion of all good Men, Persons of Honour Are Far less noble by their Birth,
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and the highest Extraction, than by Virtue and humble Piety. Upon this account it is;
and the highest Extraction, than by Virtue and humble Piety. Upon this account it is;
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that in the History of the Patriarchs, Japhet the eldest Son of Noah, is thrust down beneath his two younger Brothers,
that in the History of the Patriarchs, Japheth the eldest Son of Noah, is thrust down beneath his two younger Brother's,
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and Sem the second Son is named and reputed as the Eldest.
and Sem the second Son is nam and reputed as the Eldest.
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For this reason Abraham was named before Haran the eldest Son of Terah, Isaac was set before Ishmael, and Jacob advanced above his elder Brother Esau. Hence it was, that Jacob, in Blessing his Sons, laid his right Hand upon Ephraim 's Head, who was the Younger,
For this reason Abraham was nam before Haran the eldest Son of Terah, Isaac was Set before Ishmael, and Jacob advanced above his elder Brother Esau Hence it was, that Jacob, in Blessing his Sons, laid his right Hand upon Ephraim is Head, who was the Younger,
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and his left upon Manasseh the first-born.
and his left upon Manasses the firstborn.
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When Aristotle bequeathed to the Schools the common received Notion of Honour, he taught the World to believe that Honour has its being rather in those that yield it, than in the Persons honoured.
When Aristotle bequeathed to the Schools the Common received Notion of Honour, he taught the World to believe that Honour has its being rather in those that yield it, than in the Persons honoured.
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When he maintained this, he had a regard only to the Ceremonies, the attire and externals of Honour, not to the Foundation and Original, the Reasons and genuine Causes of it.
When he maintained this, he had a regard only to the Ceremonies, the attire and externals of Honour, not to the Foundation and Original, the Reasons and genuine Causes of it.
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For he adds at the same time , that People seem to pursue Honour in hopes to be accounted good Men.
For he adds At the same time, that People seem to pursue Honour in hope's to be accounted good Men.
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He says, that in all those things or actions which are justly rewarded with Honour, there is Honesty and Virtue.
He Says, that in all those things or actions which Are justly rewarded with Honour, there is Honesty and Virtue.
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This he delivers as a plain Demonstration, and makes it a necessary Consequence, for Virtue to be honourable.
This he delivers as a plain Demonstration, and makes it a necessary Consequence, for Virtue to be honourable.
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He shews us with great acuteness, the nature and connexion of Honour and Virtue, when he determines the former to be the proof of an opinion in others, which is a benefit to our selves,
He shows us with great acuteness, the nature and connexion of Honour and Virtue, when he determines the former to be the proof of an opinion in Others, which is a benefit to our selves,
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and the latter to be that Power in us whereby we are beneficial unto others.
and the latter to be that Power in us whereby we Are beneficial unto Others.
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They are honoured (says he) in Justice, and in the highest degree, that do good in the World:
They Are honoured (Says he) in justice, and in the highest degree, that do good in the World:
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But yet still the Man is honoured that has the Power of doing Good. These Sentiments of Aristotle have passed for sound Divinity among the Scholastick Doctors:
But yet still the Man is honoured that has the Power of doing Good. These Sentiments of Aristotle have passed for found Divinity among the Scholastic Doctors:
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who tell us, That bad Governours and vicious Parents are to be honoured, as they have the Stamp, Commission, or Authority of Almighty God:
who tell us, That bad Governors and vicious Parents Are to be honoured, as they have the Stamp, Commission, or authority of Almighty God:
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That Nobility and Age are honourable, meerly as Signs or Resemblances of that Vertue, which is the eternal Reason of Honour.
That Nobilt and Age Are honourable, merely as Signs or Resemblances of that Virtue, which is the Eternal Reason of Honour.
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So that when the forementioned Qualifications are wanting, then it is that Men give Honour where Honour is not due,
So that when the forementioned Qualifications Are wanting, then it is that Men give Honour where Honour is not due,
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then are they guilty of the old Idolatry of throwing Stones to Mercury 's Heap, reproved by (b) Solomon; and S. Paul 's respect of Persons.
then Are they guilty of the old Idolatry of throwing Stones to Mercury is Heap, reproved by (b) Solomon; and S. Paul is respect of Persons.
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This we are taught even by Nature it self;
This we Are taught even by Nature it self;
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for all Mankind hath naturally something of the Nation, as well as of the Sense and Desire of Honour.
for all Mankind hath naturally something of the nation, as well as of the Sense and Desire of Honour.
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There is an old Pagan Empire on the further side of Asia, where the Religion and Learning, which they had for above two thousand years, was to study the repair of Humane Nature, the perfection of Government, and the Reasons of Honour.
There is an old Pagan Empire on the further side of Asia, where the Religion and Learning, which they had for above two thousand Years, was to study the repair of Humane Nature, the perfection of Government, and the Reasons of Honour.
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Their Emperor (whom they stiled the Son of Heaven) was for the most part a Philosopher,
Their Emperor (whom they styled the Son of Heaven) was for the most part a Philosopher,
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and always a very improved Person. Their Nobility was not from Families, but from Wisdom and Knowledge:
and always a very improved Person. Their Nobilt was not from Families, but from Wisdom and Knowledge:
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And as Men grew eminent for their Intellectual and Moral Endowments, so they were accordingly enriched and preferred.
And as Men grew eminent for their Intellectual and Moral Endowments, so they were accordingly enriched and preferred.
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There are Instances enough from whence we may conclude, that by attending to the sound Dictates of Reason, we may raise our selves to greater Honour,
There Are Instances enough from whence we may conclude, that by attending to the found Dictates of Reason, we may raise our selves to greater Honour,
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than by any other Methods, besides Christian Piety, and the most ennobling Precepts of our Religion. Which is the last Particular.
than by any other Methods, beside Christian Piety, and the most ennobling Precepts of our Religion. Which is the last Particular.
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2. As the Doctrine of our Saviour gives us the truest Account of Honour, so its due Practice does advance us to the highest degrees of it.
2. As the Doctrine of our Saviour gives us the Truest Account of Honour, so its due Practice does advance us to the highest Degrees of it.
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As our natural Principles of Justice, Honesty, and Goodness, were our first embellishment, so the recovery and improvement of them, by the Grace of the Gospel, is the highest degree of Honour that mortal Man can arrive at.
As our natural Principles of justice, Honesty, and goodness, were our First embellishment, so the recovery and improvement of them, by the Grace of the Gospel, is the highest degree of Honour that Mortal Man can arrive At.
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That which is the greatest Perfection, is likewise the greatest Ornament of Humane Nature.
That which is the greatest Perfection, is likewise the greatest Ornament of Humane Nature.
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Upon this account it was, that NONLATINALPHABET, among the Greeks, and Honor with the Latins were used to signifie both Honesty and Beauty.
Upon this account it was, that, among the Greeks, and Honour with the Latins were used to signify both Honesty and Beauty.
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For as the clearness of the Complexion, and the proportion of Parts, is the Beauty of the Body;
For as the clearness of the Complexion, and the proportion of Parts, is the Beauty of the Body;
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so the Purity of the Mind, and the Harmony, or correspondence of our Actions to the Principles of Reason and Religion, is not only the Beauty,
so the Purity of the Mind, and the Harmony, or correspondence of our Actions to the Principles of Reason and Religion, is not only the Beauty,
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and charming sweetness of the Soul, but an Honour like that which we pay unto God himself.
and charming sweetness of the Soul, but an Honour like that which we pay unto God himself.
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Such is the Beauty of Holiness, so lovely are the Features of Goodness, that it is admired by all the World,
Such is the Beauty of Holiness, so lovely Are the Features of goodness, that it is admired by all the World,
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and the very worst of men;
and the very worst of men;
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like the innocence of its Divine Author, to which Pilate bore witness, when he sacrificed it to the malice of the Jews.
like the innocence of its Divine Author, to which Pilate boar witness, when he sacrificed it to the malice of the jews.
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On the other hand, there is nothing so foul, mis-shapen, and ugly as Sin, there is no Monster so deformed, no Beast so filthy;
On the other hand, there is nothing so foul, misshapen, and ugly as since, there is no Monster so deformed, no Beast so filthy;
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could we see it in all its lineaments, we should find it more hideous than the Devil himself in his worst shape;
could we see it in all its lineaments, we should find it more hideous than the devil himself in his worst shape;
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it is far more black than it was ever yet painted.
it is Far more black than it was ever yet painted.
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But now the everlasting Righteousness of the Gospel does ennoble and raise us as many Degrees above Nature,
But now the everlasting Righteousness of the Gospel does ennoble and raise us as many Degrees above Nature,
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as the attainments of Nature and Reason all one can advance us above the level of Beasts.
as the attainments of Nature and Reason all one can advance us above the level of Beasts.
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By the conduct of Reason we are brought to the Honour of being temperate, liberal, just, merciful, kind, and faithful:
By the conduct of Reason we Are brought to the Honour of being temperate, liberal, just, merciful, kind, and faithful:
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But by our Christian Institution, and the guidance of the Spirit of Grace, it is our Glory,
But by our Christian Institution, and the guidance of the Spirit of Grace, it is our Glory,
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and Crown of rejoycing, that we do not only abstain from the filthiness of the Flesh,
and Crown of rejoicing, that we do not only abstain from the filthiness of the Flesh,
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but the uncleanness of the Spirit;
but the uncleanness of the Spirit;
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that we are so far from invading what is our Neighbours, that we do not so much as look upon it with a covetous, or impure Eye:
that we Are so Far from invading what is our Neighbours, that we do not so much as look upon it with a covetous, or impure Eye:
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That we can be kind where we expect no return, and love others besides our Friends,
That we can be kind where we expect no return, and love Others beside our Friends,
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and pity those Enemies which other Men hate. When Sin had filled the World with Contention, Fierceness, and Cruelty;
and pity those Enemies which other Men hate. When since had filled the World with Contention, Fierceness, and Cruelty;
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when the Teeth of the old Serpent that were sown in the accursed Earth, had sprung up in a Race of Men that were all in Arms against one another;
when the Teeth of the old Serpent that were sown in the accursed Earth, had sprung up in a Raze of Men that were all in Arms against one Another;
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how glorious was that Christian Charity that could forgive an Injury, do good to an Enemy, pray for a Persecutor, and relieve an impoverish'd Oppressor!
how glorious was that Christian Charity that could forgive an Injury, do good to an Enemy, pray for a Persecutor, and relieve an impoverished Oppressor!
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Surely there is no Honour in this World so great as to desire, contrive and promote the Welfare of all Mankind:
Surely there is no Honour in this World so great as to desire, contrive and promote the Welfare of all Mankind:
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to be concerned like the Providence of God, for the good of the whole Creation. That Christian Charity which thinketh no evil, is more glorious, as well as more lasting,
to be concerned like the Providence of God, for the good of the Whole Creation. That Christian Charity which Thinketh no evil, is more glorious, as well as more lasting,
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than all the greatness of this World:
than all the greatness of this World:
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Nay, the Glory which shall be revealed hereafter, is not worthy to be compared unto it,
Nay, the Glory which shall be revealed hereafter, is not worthy to be compared unto it,
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for that will but make us like unto the Angels, this will make us like unto God.
for that will but make us like unto the Angels, this will make us like unto God.
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Such Honour have all good men in the most private Capacity, which one would think sufficient to satisfie any pardonable Ambition,
Such Honour have all good men in the most private Capacity, which one would think sufficient to satisfy any pardonable Ambition,
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and yet it is not to be named with the Glory of Pious Greatness. The Virtues of Princes and Grandees, are the greatest Temporal Blessings to Mankind.
and yet it is not to be nam with the Glory of Pious Greatness. The Virtues of Princes and Grandees, Are the greatest Temporal Blessings to Mankind.
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Our Saviour speaking of the Kings of the Gentiles, says, they were stiled NONLATINALPHABET, Benefactors. Such, they always are, or ought to be.
Our Saviour speaking of the Kings of the Gentiles, Says, they were styled, Benefactors. Such, they always Are, or ought to be.
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They that govern should be eminently bountiful and Pious.
They that govern should be eminently bountiful and Pious.
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The World had been a foul reproach to him that made it, if when he erected the Government of it, he had not given Power, Credit,
The World had been a foul reproach to him that made it, if when he erected the Government of it, he had not given Power, Credit,
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and Superiority to Goodness, and debased wickedness by the distinct Characters of shame and hatred.
and Superiority to goodness, and debased wickedness by the distinct Characters of shame and hatred.
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Had the Almighty committed the Government of the World to the monstrous Leviathan; had Violence been the Rule and Standard of humane Affairs;
Had the Almighty committed the Government of the World to the monstrous Leviathan; had Violence been the Rule and Standard of humane Affairs;
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had Cruelty been allowable, and Rapine just, the World had quickly been tumbled into the Confusions of its first Chaos.
had Cruelty been allowable, and Rapine just, the World had quickly been tumbled into the Confusions of its First Chaos.
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It is the Glory of good Princes and Potentates, that they are the Instruments of the Divine Providence in preserving Mankind from those Desolations, into which their wild Passions would certainly plunge them.
It is the Glory of good Princes and Potentates, that they Are the Instruments of the Divine Providence in preserving Mankind from those Desolations, into which their wild Passion would Certainly plunge them.
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That the World might subsist, when Sin had discomposed it, God was pleased to ordain and separate some particular Men for the conduct and protection of the rest:
That the World might subsist, when since had discomposed it, God was pleased to ordain and separate Some particular Men for the conduct and protection of the rest:
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to be more his Image, than others of the same Race:
to be more his Image, than Others of the same Raze:
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to represent him after a more lively manner in that Goodness to which we owe our Beeing and Preservation;
to represent him After a more lively manner in that goodness to which we owe our Being and Preservation;
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and withal to derive and convey it unto those, who continually depend upon it.
and withal to derive and convey it unto those, who continually depend upon it.
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The World is upheld, and the order of things maintained by the Charity and good Offices of good Men to one another:
The World is upheld, and the order of things maintained by the Charity and good Offices of good Men to one Another:
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not of all good Men alike, but of those more especially, who were born for that very end of a better Race,
not of all good Men alike, but of those more especially, who were born for that very end of a better Raze,
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and were sent into the World better stock'd with generous Principles than other People.
and were sent into the World better stocked with generous Principles than other People.
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They are of that strain, where the Men are Valiant and Just, and the Women Chast, out of a Sense of the Obligations they lay under by their very Birth and Extraction.
They Are of that strain, where the Men Are Valiant and Just, and the Women Chaste, out of a Sense of the Obligations they lay under by their very Birth and Extraction.
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They are Persons whose natural Elevation of mind withholds them from sordid Advantages, and base Pleasures.
They Are Persons whose natural Elevation of mind withholds them from sordid Advantages, and base Pleasures.
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Justice and Charity, Mercy and Pity, Love and Benignity, are as great Ornaments to our selves, as Benefits to others.
justice and Charity, Mercy and Pity, Love and Benignity, Are as great Ornament to our selves, as Benefits to Others.
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But these excellent Virtues are never so beneficial to the World, as when they are improved into Christian Graces,
But these excellent Virtues Are never so beneficial to the World, as when they Are improved into Christian Graces,
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and are the Fruits of the Spirit.
and Are the Fruits of the Spirit.
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It is the truest and highest Nobility for Men to be as great in their Piety, as in their Stations;
It is the Truest and highest Nobilt for Men to be as great in their Piety, as in their Stations;
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to have the good report of a good Conscience, and not to blot their Escutcheons by staining their Christian Profession.
to have the good report of a good Conscience, and not to blot their Escutcheons by staining their Christian Profession.
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When Princes execute Justice and Judgment, when they deliver the Oppressed, and assert the Cause of the Innocent:
When Princes execute justice and Judgement, when they deliver the Oppressed, and assert the Cause of the Innocent:
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when they are nursing Fathers to the Church of Christ, a terror to evil doers,
when they Are nursing Father's to the Church of christ, a terror to evil doers,
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and a praise to them that do well, when they walk before God with a perfect Heart,
and a praise to them that do well, when they walk before God with a perfect Heart,
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and whilst they are enthroned upon Earth, have their Conversation in Heaven, then it is that they are Crowned with Glory and Honour.
and while they Are Enthroned upon Earth, have their Conversation in Heaven, then it is that they Are Crowned with Glory and Honour.
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Now to the King Immortal, Invisible, the only wise God, be Honour and Glory for ever and ever, Amen. Now to the King Immortal, Invisible, the only wise God, be Honour and Glory for ever and ever, Amen.
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