Sect. I.
The private honour of man is the capital enemy of God's honour.
MAn cannot be a more direct capital enemy of God, in any thing, then by contriving
The book of nature translated and epitomiz'd. By George Sikes.
About this Item
- Title
- The book of nature translated and epitomiz'd. By George Sikes.
- Author
- Sikes, George.
- Publication
- [London :: s.n.],
- Printed in the yeer 1667.
- Rights/Permissions
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To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
- Subject terms
- Christian life -- Early works to 1800.
- Conduct of life -- Early works to 1800.
- Link to this Item
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http://name.umdl.umich.edu/A62084.0001.001
- Cite this Item
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"The book of nature translated and epitomiz'd. By George Sikes." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A62084.0001.001. University of Michigan Library Digital Collections. Accessed June 15, 2024.
Pages
Page 92
and designing his own honour, praise, glory, fame, or name, in and by all he does; and by seeking the encrease and multiplication thereof. He that seeks his own honour, busies himself to procure the en∣crease and multiplication thereof in the hearts of other men. So, his own foolish, vain heart, and the hearts of others (all which ought to be vessels and living temples of God's honour) are made temples of his own honour, fame, and name. His own private honour, which is the enemy of god's, intrudes into and possesses the room thereof, in his own and others hearts, which is the greatest injury that can be offered unto God. Such tem∣per'd men desire to jussle the honour of god quite out of the world, out of all hearts, to make room for their own, the capital enemy thereof. Every man is for or against God, the friend or enemy of God, seek's his own honour or God's. There's no mid∣dle way.
The seeking of self-honour, does so blind a mā, that he cannot se or think aright of the honour of god. He ought therefore to avoid his own honour, as the most poisonous, deadly, destructive vanity of all vanities, that will finally appear to be no∣thing, and will expose him to be eternally worse then nothing. All honour will perish but god's; and so will all that seek any other honour then his. Who can defend his own honour, against the omnipotent God? What transcendent folly and blindnes is it, for the thing formed to think of
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prospering in a contest with him that formed it?