Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	face_n	moses_n	shine_v	2,681	5	9.0852	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69664	Several discourses viz., I. of purity and charity, II. of repentance, III. of seeking first the kingdom of God / by Hezekiah Burton ...; Selections. 1684	Burton, Hezekiah, 1631 or 2-1681.	1684 (1684)	Wing B6179; Wing B6178; ESTC R17728	298,646	615

benign Disposition which will use them well and to good purposes that makes them commendable and the Objects of our Praise Proceed we farther to a Devotional Temper that ingageth us to be strict in Religious Performances And that hugely becomes Man to be hearty and solemn and constant in the Worship of God Yet even this will not procure us Honour if not accompanied with Beneficence and attended by good Works For tho' a Man sequester hours and days for Praying and Fasting tho' he spend much time in Reading and Contemplation tho' he be constant at Church and much in his Closet tho' he miss not Prayers twice a day nor Fasting twice a week tho he fast as often and pray as long as the devout Pharisees yet if like them he devour Widows Houses and cat the Bread of Orphans tho' he tithe Mint and Cummin yet if he pass over Truth and Judgment and Mercy if he that is thus devout towards God be unjust or but unkind and uncharitable to Men we look on him as an Impostor and a Cheat we conclude his Devotions to be animal and formal and his Religion false the Religion of the Pharisees but not that which he taught who as he went up into the Mountain to pray so he went about doing Good We read of Moses when he came down from the Presence of God his Face shone And we all expect that Humility and Modesty that Benignity and Goodness should appear in the looks and carriages of those that have been in Converse with God That they who have beheld the Glory of God and confess'd their own Vileness who have praised and sought his Goodness and Mercy should themselves be meek and lowly compassionate and forbearing to their Fellow-Creatures If they be otherwise if merciless and cruel if peevish and froward if clamorous and unquiet if revengeful and malicious if inhumane and uncivil we then think that they do not in good earnest praise that in God which themselves do not imitate nor that they think themselves to need Mercy who will not shew it to others For it is the Sence of all Men that he who is truly Religious who worships God as he ought will also do good to Men. Therefore let all shew the Truth of their Devotion by the benignity of their Temper and the goodness of their Lives Thus we see Religion will not avail to Honour if separate from Benesicence and doing Good Nay even Justice it self tho' nothing can be commendable without it tho' it lay the Foundation of Praise yet if not in conjunction with Benignity it is not sufficient to entitle a Man to the name of Just He doth Good as far as the Law requires but no further And so we know not whether his Good Works proceed from Nature and Temper or from external Motives whether from Love and a benign disposition or from Fear and because he dares not disobey publick Sanction For many Mens Justice is to be resolved into their Fear and neither their Wisdom nor their Choice Besides if Justice be not directed and regulated by Goodness there is no place for Equity and that is Justice in name only but not in reality which is parted from Equity In sum It is Benignity and Godness that keeps Justice from degenerating into Sowrness and Severity into an inflexible Obstinacy a rigid adherence to Letters and Apexes to Punctilio's and Forms and Rules indeed from becoming the highest Injustice Thus that Justice which is so essential to all honourable Actions is beholden to Benignity both for its being and for its name And now I have shewed that those qualities which when they are instrumental to Benisicence so much commend a Man when they are either not used or to ill purposes they are either matter of Reproach or add nothing to his Honour I will conclude this Particular with this short Appeal Suppose on the other side a good-natur'd beneficent Man stript of most of those natural and acquired Perfections and Endowments he hath little but uses and doth good with that he hath his Understanding is not encreased by Learning nor hath he had much opportunity to improve it by general Observations but the Knowledge he hath he impart and will not fail where he can to counsel those that want it he can give little Alms but he throws in his Mites all he can spare and such as he hath his Pains he will freely bestow His Devotions are not pompous nor solemn nor long he cannot set apart hours for Prayer but all his time is spent in doing the Good that is within his Sphere Tho' his Goodness reach not to God in Heaven yet it doth to his Creatures He is poor in Estate but rich in good works is in low place and hath small Power but great Good-will is ignorant in many and mistakes in divers matters but is malicious to none for tho his Knowledg is bounded his Charity is unconfined His Addresses to God are not taken notice of but his Visits to his poor Neighbours cannot be hid In short he that hurts none and does Good to all and if he do not do Good it is for want of Power and Skill not of Inclination this Man is lov'd and valued honoured whilst he lives and after death is remembred and praised Whereas the proud and useless Pedant the Rich but Covetous Miser the Man of great place that used his Power to do Evil or did not use it in doing good Offices their names shall be forgot or remembred with scorn and infamy Here then is the only way to Honour to be Beneficent Would we be esteem'd whilst we live and paised when we dye let us do Good Let our own Works praise us and then Men will not be silent The Universal Benefactor as his name is written in Heaven so it shall be registred in the Rolls of Fame here on Earth and both the present and future Ages will call him Blessed 3. I will endeavour to shew that to do Good is the way to make us Rich. There are too many in the World who think that Man's Life consists in the abundance of the things he possesses To be Rich is in their account the chief Good and the greatest if not only Happiness The Objection which they have against doing Good is yet unremoved This they fear is an expensive practice and will waste their Estate for Beneficence cannot consist with Injustice with Fraud or Oppression with pinching and scraping and all the sinful little sordid Arts they have used to make themselves Rich. I do not now go about to shew them the unreasonableness of their desires but supposing Riches to be as good as they imagine I will endeavour to make it out that to do Good is the wisest and likeliest means to attain them it is a very probable way to thrive This is a Paradox and therefore I will make it out 1. by the best Testimony 2. by Observation 3. by Argument 1. By Testimony Prov. 19. 17. He