The wisdom of publick piety discoursed in a sermon preached before the Right Honourable the Lord Mayor and Aldermen of the city of London, at the Guild-Hall Chappel, Septemb. XXVIII, 1679 / by Edmund Sermon ...
A SERMON ON JAM. III. XIII. Who is a wise man, and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom.
A SERMON ON JAM. III. XIII. Who is a wise man, and endued with knowledge among you? let him show out of a good Conversation his works with meekness of Wisdom.
no wonder that all who have any respect for themselves, and that value the honour of their Creation, should ardently affect those accomplishments of the mind,
no wonder that all who have any respect for themselves, and that valve the honour of their Creation, should ardently affect those accomplishments of the mind,
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It was not without good reason, that our Saviour declared the highest punishment to be due to him who should say to another, Thou fool [ Mat. 5.22. ] that he particularly said concerning such a reproacher of his neighbour, that he was in danger of Hell-fire.
It was not without good reason, that our Saviour declared the highest punishment to be due to him who should say to Another, Thou fool [ Mathew 5.22. ] that he particularly said Concerning such a reproacher of his neighbour, that he was in danger of Hell-fire.
as it is a reflection upon God's workmanship, so it hath ever been by the universal resentment of mankind, taken for one of the most unsufferable affronts and provocations that can be given.
as it is a reflection upon God's workmanship, so it hath ever been by the universal resentment of mankind, taken for one of the most unsufferable affronts and provocations that can be given.
So that nothing is more apt to dissolve all the ties, and destroy all the endearments of common friendship, to stir up the malignity of choler and indignation,
So that nothing is more apt to dissolve all the ties, and destroy all the endearments of Common friendship, to stir up the malignity of choler and Indignation,
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albeit they seldom use it, but to carry them through such actions as are unconscionable. But though the World hath so much fondness and concern for the title of wisdom,
albeit they seldom use it, but to carry them through such actions as Are unconscionable. But though the World hath so much fondness and concern for the title of Wisdom,
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and to relieve the weakness of our minds, and to prevent the uncertainty and extravagance of our choice, gives us a distinct notion of the wisdom which is properly so called;
and to relieve the weakness of our minds, and to prevent the uncertainty and extravagance of our choice, gives us a distinct notion of the Wisdom which is properly so called;
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that so we might not be lost in the maze of our own thoughts, but might clearly discern the way and method, by which we may successfully steer towards that great attainment.
that so we might not be lost in the maze of our own thoughts, but might clearly discern the Way and method, by which we may successfully steer towards that great attainment.
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and that is most answerable to our capacity which we do in relation to our common league and society with the rest of mankind, it follows, that no precepts come up to the height of wisdom,
and that is most answerable to our capacity which we do in Relation to our Common league and society with the rest of mankind, it follows, that no Precepts come up to the height of Wisdom,
And therefore according to these measures St. James resolves that important question, To whom the character of wisdom and knowledge truly belongs? as it is plainly expressed in the words of the Text, Who is a wise man, &c. Where we need not stand critically to dispute, whether the Apostle meant, that a good conversation tempered with meekness is a demonstration of wisdom and knowledge;
And Therefore according to these measures Saint James resolves that important question, To whom the character of Wisdom and knowledge truly belongs? as it is plainly expressed in the words of the Text, Who is a wise man, etc. Where we need not stand critically to dispute, whither the Apostle meant, that a good Conversation tempered with meekness is a demonstration of Wisdom and knowledge;
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Two things are to be considered in the words. 1.) That a good conversation is a principal sign of a wise and understanding man. (2.) That meekness is an essential part of that good conversation which denominates a man truly wise and knowing.
Two things Are to be considered in the words. 1.) That a good Conversation is a principal Signen of a wise and understanding man. (2.) That meekness is an essential part of that good Conversation which denominates a man truly wise and knowing.
and therefore, not to have correspondence with those in whose nature we communicate, that is, not to perform those Offices for them which we are capable of doing, is to contradict the end of our Creation.
and Therefore, not to have correspondence with those in whose nature we communicate, that is, not to perform those Offices for them which we Are capable of doing, is to contradict the end of our Creation.
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The fairest pretence that can be made for Mens withdrawing themselves from humane entercourse, and addicting themselves to solitude and retirement is this, that thereby they have freedom for those contemplations, from which company and business doth divert them.
The Fairest pretence that can be made for Men's withdrawing themselves from humane intercourse, and addicting themselves to solitude and retirement is this, that thereby they have freedom for those contemplations, from which company and business does divert them.
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But as for such as are more necessary and useful to the government of a Man's life, there needs no such long time to be spent for satisfaction about them.
But as for such as Are more necessary and useful to the government of a Man's life, there needs no such long time to be spent for satisfaction about them.
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For, is not the Man who museth in his Cell, beholden to others for his temporal support? Do his lofty speculations and curious enquiries provide the Bread that he eats,
For, is not the Man who museth in his Cell, beholden to Others for his temporal support? Do his lofty speculations and curious Enquiries provide the Bred that he eats,
or the Cloaths he puts on? If then he receive such benefit from the labours of other Men, common justice requires that according to his capacity he should make them some recompence.
or the Clothes he puts on? If then he receive such benefit from the labours of other Men, Common Justice requires that according to his capacity he should make them Some recompense.
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and dedicated to the study of useful knowledge, such as might put them into the best capacity to receive the gift of prophecie, and the admonitions of God.
and dedicated to the study of useful knowledge, such as might put them into the best capacity to receive the gift of prophecy, and the admonitions of God.
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So that notwithstanding the instance alledged, he that conceals himself within a Cloyfter, and devotes himself to a perpetuity of solitariness, doth manifestly oppose the designs of privacy;
So that notwithstanding the instance alleged, he that conceals himself within a Cloyfter, and devotes himself to a perpetuity of solitariness, does manifestly oppose the designs of privacy;
For it were better that we had no communication at all with Men, than that it should be such as corrupts good manners. And how much it is our wisdom by what hath been dictated to us in the Gospel, to walk honestly and without blame, is evident from hence, that the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, [ Rom. 1.18.
For it were better that we had no communication At all with Men, than that it should be such as corrupts good manners. And how much it is our Wisdom by what hath been dictated to us in the Gospel, to walk honestly and without blame, is evident from hence, that the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, [ Rom. 1.18.
and that obey not the Gospel, [ 2 Thess. 1.7, 8. ] So that according to the Principles of Christianity, 'tis our greatest wisdom to be of an upright conversation;
and that obey not the Gospel, [ 2 Thess 1.7, 8. ] So that according to the Principles of Christianity, it's our greatest Wisdom to be of an upright Conversation;
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And to shew how deplorable a state of misery it is to which an evil conversation leaves us liable, our Saviour hath plainly told us, [ Mat. 18.6. ] that whoso shall offend, that is, scandalize, or by wicked practice make to offend one of those little ones that believe in him;
And to show how deplorable a state of misery it is to which an evil Conversation leaves us liable, our Saviour hath plainly told us, [ Mathew 18.6. ] that whoso shall offend, that is, scandalise, or by wicked practice make to offend one of those little ones that believe in him;
it were better for him that a Mill-stone were hung about his neck, and that he were drowned in the depth of the Sea. All which he will find to be true,
it were better for him that a Millstone were hung about his neck, and that he were drowned in the depth of the Sea. All which he will find to be true,
And what necessity there is of a Man's being very judicious, in order to his being capable of a good conversation, will appear upon more accounts than one.
And what necessity there is of a Man's being very judicious, in order to his being capable of a good Conversation, will appear upon more accounts than one.
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how many subtle insinuations of our enemy, and how many surprising temptations of the World, do continually besiege us, to bring us into bondage to folly and vice, we cannot but acknowledge that there is need of very great prudence and foresight, of the most serious consideration,
how many subtle insinuations of our enemy, and how many surprising temptations of the World, do continually besiege us, to bring us into bondage to folly and vice, we cannot but acknowledge that there is need of very great prudence and foresight, of the most serious consideration,
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This is plainly and fully determined by the Apostle, [ 1 Cor. 8. ] where he states that great case of conscience, of eating things offered in sacrifice to Idols.
This is plainly and Fully determined by the Apostle, [ 1 Cor. 8. ] where he states that great case of conscience, of eating things offered in sacrifice to Idols.
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because he that knew that an Idol was nothing in the World, and that there was but one true God, might eat of those meats as the gift of that God, giving thanks to him,
Because he that knew that an Idol was nothing in the World, and that there was but one true God, might eat of those Meats as the gift of that God, giving thanks to him,
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But then he tells us [ v. 7. ] that the taking of this liberty might be prejudicial to some weak persons, who having not so much judgment to distinguish as others, might by their example be encouraged to eat with conscience of the Idol, as the expression runs, that is, with some portion at least of that respect which the Heathens gave to their Idols in their Festivals.
But then he tells us [ v. 7. ] that the taking of this liberty might be prejudicial to Some weak Persons, who having not so much judgement to distinguish as Others, might by their Exampl be encouraged to eat with conscience of the Idol, as the expression runs, that is, with Some portion At least of that respect which the heathens gave to their Idols in their Festivals.
and he is by the strictest law of religion bound upon pain of damnation, to abstain from any publick act, which by a probability of consequence and natural tendency may induce his Neighbour to commit a sin.
and he is by the Strictest law of Religion bound upon pain of damnation, to abstain from any public act, which by a probability of consequence and natural tendency may induce his Neighbour to commit a since.
He that must consider all the weakness of others, and use caution that the ignorant may not be ensnared by his practice, must very well forecast in his mind what may be the circumstances and events of actions;
He that must Consider all the weakness of Others, and use caution that the ignorant may not be Ensnared by his practice, must very well forecast in his mind what may be the Circumstances and events of actions;
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and this argues no small dexterity of reason. Nay farther, Christianity doth not only oblige us to consult the condition of the simple, but of the froward too.
and this argues no small dexterity of reason. Nay farther, Christianity does not only oblige us to consult the condition of the simple, but of the froward too.
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But when a Man is assaulted with insolent provocations, not to be discomposed and transported so as to act any thing unbeseeming the gravity of his judgment,
But when a Man is assaulted with insolent provocations, not to be discomposed and transported so as to act any thing unbeseeming the gravity of his judgement,
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or the dignity of his place, is certainly an argument of a most admirable prudence, and demonstrates the government and command of himself to be very singular.
or the dignity of his place, is Certainly an argument of a most admirable prudence, and demonstrates the government and command of himself to be very singular.
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(2.) If we consult the principles of that wisdom which is natural, a good conversation will appear to be a principal sign of a wise and understanding Man. And that upon Two accounts.
(2.) If we consult the principles of that Wisdom which is natural, a good Conversation will appear to be a principal Signen of a wise and understanding Man. And that upon Two accounts.
And because I would not have my arguments to be precarious, or give occasion to any to say that they take the advantage of a popular prejudice and opinion;
And Because I would not have my Arguments to be precarious, or give occasion to any to say that they take the advantage of a popular prejudice and opinion;
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I shall beg your leave to discourse it a little, as if I supposed my self to have to do with those to whom Scripture and Gospel is no authority. To proceed then:
I shall beg your leave to discourse it a little, as if I supposed my self to have to do with those to whom Scripture and Gospel is no Authority. To proceed then:
and the course and government of the World, or have not so good a faculty to draw conclusions from those Principles, as by the strength of their own reasoning to find out a God to whom belongs Power and Judgment.
and the course and government of the World, or have not so good a faculty to draw conclusions from those Principles, as by the strength of their own reasoning to find out a God to whom belongs Power and Judgement.
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because however things be, a good Man cannot be miserable hereafter, whereas a wicked man, though he be an Atheist, may for ought he knows be so eternally:
Because however things be, a good Man cannot be miserable hereafter, whereas a wicked man, though he be an Atheist, may for ought he knows be so eternally:
but to this religion sometimes obliges us, when Perfecution ariseth upon the account of it; for at such time the keeping of our conscience damnifies us in a present convenience,
but to this Religion sometime obliges us, when Persecution arises upon the account of it; for At such time the keeping of our conscience damnifies us in a present convenience,
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and we must conclude that it is no wisdom to keep such inconsiderable certainties, when we run a hazard that is infinitely more considerable than they.
and we must conclude that it is no Wisdom to keep such inconsiderable certainties, when we run a hazard that is infinitely more considerable than they.
and to take him in the most favourable circumstances, it cannot but somewhat stun and afflict him in his delight to think, that after a little time he can enjoy it no more.
and to take him in the most favourable Circumstances, it cannot but somewhat stun and afflict him in his delight to think, that After a little time he can enjoy it no more.
than barely not to be dismayed with the terrors of Death and Judgment. Besides, seeing the Atheist cannot with all his art disprove the Articles of our Faith;
than barely not to be dismayed with the terrors of Death and Judgement. Beside, seeing the Atheist cannot with all his art disprove the Articles of our Faith;
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'Tis true indeed, if a Man be only poor, Atheism can prescribe this remedy, to steal and filch his Neighbours goods, that his own substance may be encreased by it:
It's true indeed, if a Man be only poor, Atheism can prescribe this remedy, to steal and filch his Neighbours goods, that his own substance may be increased by it:
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And is this a satisfaction equal to what the just Man hath, who in the critical minute of affliction and distress triumphs in the prospect of God's great salvation? How much better were it for a Man in anguish and torture to have hope in the everlasting God? This hope would turn his very evils into helps,
And is this a satisfaction equal to what the just Man hath, who in the critical minute of affliction and distress Triumphos in the prospect of God's great salvation? How much better were it for a Man in anguish and torture to have hope in the everlasting God? This hope would turn his very evils into helps,
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So great supports has righteousness in the worst estate, and the spirit of a just Man will sustain his infirmities. And so much may suffice to be spoken to the first thing considerable in the words, viz. That a good conversation is a principal sign of a wise and understanding Man; I now proceed to,
So great supports has righteousness in the worst estate, and the Spirit of a just Man will sustain his infirmities. And so much may suffice to be spoken to the First thing considerable in the words, viz. That a good Conversation is a principal Signen of a wise and understanding Man; I now proceed to,
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(1.) Meekness preserves the World from trouble and disquietness. It is upon these very terms commanded by our Saviour [ Mat. 11.29. ] Take my yoke upon you, and learn of me, for I am meek and lowly in heart;
(1.) Meekness preserves the World from trouble and disquietness. It is upon these very terms commanded by our Saviour [ Mathew 11.29. ] Take my yoke upon you, and Learn of me, for I am meek and lowly in heart;
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Nor doth it only prevent the trouble and torment of anger, but it is also inseparably united with other quieting Graces, such as humility and contentment, by which means all fretting passions are stilled.
Nor does it only prevent the trouble and torment of anger, but it is also inseparably united with other quieting Graces, such as humility and contentment, by which means all fretting passion Are stilled.
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insomuch that were not our understandings naturally furnished with the first principles and common notions of wisdom, we could not possibly study to advance and improve it.
insomuch that were not our understandings naturally furnished with the First principles and Common notions of Wisdom, we could not possibly study to advance and improve it.
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But is any Man a lover of wisdom? would he learn and find out what he hath not yet known? he must be very considerate, and seriously compare things together.
But is any Man a lover of Wisdom? would he Learn and find out what he hath not yet known? he must be very considerate, and seriously compare things together.
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And if it hath to deal with the more stout and undaunted, the discouragement that it gives them doth but make them desperate and harden them by degrees to an inflexible obstinacy of resolution.
And if it hath to deal with the more stout and undaunted, the discouragement that it gives them does but make them desperate and harden them by Degrees to an inflexible obstinacy of resolution.
and then the appearance of wrath makes a Man so detestable and hateful, that when there is but a little reason left, it may well be thought it will be to no purpose.
and then the appearance of wrath makes a Man so detestable and hateful, that when there is but a little reason left, it may well be Thought it will be to no purpose.
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And what licentious and irregular imaginations may intrude, when the guard of consideration is resigned to those powers, the wandring discourse of Lunaticks may sufficiently inform us.
And what licentious and irregular Imaginations may intrude, when the guard of consideration is resigned to those Powers, the wandering discourse of Lunatics may sufficiently inform us.
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So that meekness is a necessary qualification to preserve us from extravagance, and is therefore an essential part of that conversation which denominates a Man truly wise and knowing.
So that meekness is a necessary qualification to preserve us from extravagance, and is Therefore an essential part of that Conversation which denominates a Man truly wise and knowing.
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and so when they have sufficiently spent their virulency and rancour, wanting new fewel of provocation from others to maintain their flame, they quietly desist;
and so when they have sufficiently spent their virulency and rancour, wanting new fuel of provocation from Others to maintain their flame, they quietly desist;
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and when they find that notwithstanding all impressions their adversary remains unshaken, they do like those assailants, who quit the siege when they find the Fort to be impregnable.
and when they find that notwithstanding all impressions their adversary remains unshaken, they do like those assailants, who quit the siege when they find the Fort to be impregnable.
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Besides, what is more considerable for the making Men's ways unprosperous, seeing whatever the wrathful contend for, they must unavoidably be enemies to God and his Grace;
Beside, what is more considerable for the making Men's ways unprosperous, seeing whatever the wrathful contend for, they must avoidable be enemies to God and his Grace;
But will some ask, may we not then be angry? and may we not express our indignation against dishonest things in some severity? Yea doubtless, not to be capable of anger is to be stupid.
But will Some ask, may we not then be angry? and may we not express our Indignation against dishonest things in Some severity? Yea doubtless, not to be capable of anger is to be stupid.
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(1.) In order to a good conversation in general, that besides imploring the help of the divine grace, you would be watchful and circumspect, that you do not unadvisedly fall into snares.
(1.) In order to a good Conversation in general, that beside imploring the help of the divine grace, you would be watchful and circumspect, that you do not unadvisedly fallen into snares.
Consider the matter well, and when you have perceived it to be sinful, say with your selves, Do I not believe that for such things God will bring me into judgment,
Consider the matter well, and when you have perceived it to be sinful, say with your selves, Do I not believe that for such things God will bring me into judgement,
and that for such things the wrath of God cometh upon the children of disobedience? Why then should I to gratifie the incitement of a lust, do this wickedness and sin against God,
and that for such things the wrath of God comes upon the children of disobedience? Why then should I to gratify the incitement of a lust, do this wickedness and since against God,
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(1.) Use those Considerations that may be Remedies against wrath and displeasure. Consider the weakness of laying the blame of your passion upon the occasion of it.
(1.) Use those Considerations that may be Remedies against wrath and displeasure. Consider the weakness of laying the blame of your passion upon the occasion of it.
Is not the course of the World such? and is there any better to be expected? shall our fury reduce things to a better state? When we have raged and tormented our selves never so much, our anger may indeed help to make things worse,
Is not the course of the World such? and is there any better to be expected? shall our fury reduce things to a better state? When we have raged and tormented our selves never so much, our anger may indeed help to make things Worse,
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so upon condition that we are injured, it were worthy of our consideration, how much it degrades a Person who hath the honour to be just, to stoop so low to the brutish,
so upon condition that we Are injured, it were worthy of our consideration, how much it degrades a Person who hath the honour to be just, to stoop so low to the brutish,
Ye suffer fools gladly (saith the Apostle) seeing ye your selves are wise, [ 2 Cor. 11.19. ] And saith the wise man, [ Prov. 26.4. ] Answer not a fool according to his folly, lest thou also be like unto him:
You suffer Fools gladly (Says the Apostle) seeing you your selves Are wise, [ 2 Cor. 11.19. ] And Says the wise man, [ Curae 26.4. ] Answer not a fool according to his folly, lest thou also be like unto him:
It being a reproach to a wise man to submit his wisdom to the pleasure and controulment of a fool, who rageth and is confident: whose brutish passions first deprive him of sober sense,
It being a reproach to a wise man to submit his Wisdom to the pleasure and controlment of a fool, who rages and is confident: whose brutish passion First deprive him of Sobrium sense,
and then give him courage and boldness to expose his want of it. So true is that saying of Solomon, [ Prov. 14.29. ] He that is flow to wrath is of great understanding:
and then give him courage and boldness to expose his want of it. So true is that saying of Solomon, [ Curae 14.29. ] He that is flow to wrath is of great understanding:
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Now the God of Patience and Consolation grant us to be like-minded one towards another, according to Christ Jesus, to whom with the Father and the Holy Spirit, be ascribed Dominion, Blessing and Praise, both now and for ever. FINIS.
Now the God of Patience and Consolation grant us to be like-minded one towards Another, according to christ jesus, to whom with the Father and the Holy Spirit, be ascribed Dominion, Blessing and Praise, both now and for ever. FINIS.
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