as he finds them in his reading, or as he fancies them in himself; no interessed Priest that rails against Sin, because he lives by such Declamations;
as he finds them in his reading, or as he fancies them in himself; no interested Priest that rails against since, Because he lives by such Declamations;
no malicious or envious Cynick that barks at the Pleasures of others, because he himself is not in a Capacity to enjoy them, (as the little Wits of our Age, are apt to Object) but the greatest of Princes, and the Wisest of Men:
no malicious or envious Cynic that barks At the Pleasures of Others, Because he himself is not in a Capacity to enjoy them, (as the little Wits of our Age, Are apt to Object) but the greatest of Princes, and the Wisest of Men:
For (saith he) so great was I, and so much did I encrease in Riches and Pleasures above all that were before me in Jerusalem; (and lest we should Object that he had by these Pleasures lost his Understanding, he tells us) and my Wisdom remained with me:
For (Says he) so great was I, and so much did I increase in Riches and Pleasures above all that were before me in Jerusalem; (and lest we should Object that he had by these Pleasures lost his Understanding, he tells us) and my Wisdom remained with me:
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yet none (one would think) who hath any Reason left in him, (if he does duely consider that the Prosecuting his Evil Courses, will certainly be his utter and immediate Ruine) can be so mad to pursue his own Present Misery,
yet none (one would think) who hath any Reason left in him, (if he does duly Consider that the Prosecuting his Evil Courses, will Certainly be his utter and immediate Ruin) can be so mad to pursue his own Present Misery,
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The words are so plain, that they need no further Explication, only we may take notice, that by Death in Scripture Language, is meant, not only the Dissolution of our Bodies,
The words Are so plain, that they need no further Explication, only we may take notice, that by Death in Scripture Language, is meant, not only the Dissolution of our Bodies,
And in this Sence I shall take the words of the Text, and endeavour to manifest to you, by an Induction of Particulars, this general Proposition contained in them, viz. That any one Sin being cont•ined in,
And in this Sense I shall take the words of the Text, and endeavour to manifest to you, by an Induction of Particulars, this general Proposition contained in them, viz. That any one since being cont•ined in,
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For (besides that, they provoke God to pour down the Vials of his Wrath upon us) by so much as we are Remiss in our Duties to God, by so much we loosen the Reins to all Sin;
For (beside that, they provoke God to pour down the Vials of his Wrath upon us) by so much as we Are Remiss in our Duties to God, by so much we loosen the Reins to all since;
And so far will he that hath no Religion be from thinking it a Fault to gratifie his Pleasures, that he will esteem all others Fools, that do not act like himself, in endeavouring by all means, to satisfie his reigning Appetites.
And so Far will he that hath no Religion be from thinking it a Fault to gratify his Pleasures, that he will esteem all Others Fools, that do not act like himself, in endeavouring by all means, to satisfy his reigning Appetites.
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and they expecting nothing of Reward or Punishment in that which is to come, they can look upon Death it self (which is the utmost penalty of Humane Laws) as no such frightful Monster,
and they expecting nothing of Reward or Punishment in that which is to come, they can look upon Death it self (which is the utmost penalty of Humane Laws) as no such frightful Monster,
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For, they that have little else to loose but their Lives, and value not them, (as the irreligious man is taught by his Principles of Atheism, not to do) are Masters of the Lives and Fortunes of all other men;
For, they that have little Else to lose but their Lives, and valve not them, (as the irreligious man is taught by his Principles of Atheism, not to do) Are Masters of the Lives and Fortune's of all other men;
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and Hectors for Sin, that are ready to fight their Quarrels against all Opposers, that are grown so impudent in their impious Facts, that they are ready to deride and affront all others that are not as wicked as themselves;
and Hectors for since, that Are ready to fight their Quarrels against all Opposers, that Are grown so impudent in their impious Facts, that they Are ready to deride and affront all Others that Are not as wicked as themselves;
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nor Care of themselves, can restrain them from either Theft or Murder, or any other Wickedness, that may tend to the Gratification of their reigning Appetites.
nor Care of themselves, can restrain them from either Theft or Murder, or any other Wickedness, that may tend to the Gratification of their reigning Appetites.
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How do they offer up their own Bodies a burnt Sacrifice to Venus, and destroy their Health, by their Oblations to Bacchus? Nay, rather than they will want a Supply for their Lusts,
How do they offer up their own Bodies a burned Sacrifice to Venus, and destroy their Health, by their Oblations to Bacchus? Nay, rather than they will want a Supply for their Lustiest,
The love of the Company of their own kind, seems a Principle ingrafted in the very Nature of all living Creatures, it is so universally visible amongst them.
The love of the Company of their own kind, seems a Principle ingrafted in the very Nature of all living Creatures, it is so universally visible among them.
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For, Charity ( as St. Paul describes it) suffereth long and is kind, Charity envieth not, Charity vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no Evil, &c.
For, Charity (as Saint Paul describes it) suffers long and is kind, Charity Envieth not, Charity vaunteth not it self, is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no Evil, etc.
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Now, if these were universally practis'd amongst men, how happy should we be? What a blessed and uninterrupted Peace and Kindness? What an immutable Happiness would mutually bless us? But on the contrary, Injustice and Uncharitableness would turn the World into a Desart,
Now, if these were universally practised among men, how happy should we be? What a blessed and uninterrupted Peace and Kindness? What an immutable Happiness would mutually bless us? But on the contrary, Injustice and Uncharitableness would turn the World into a Desert,
and all the Laws of Equity, the only Cords of a man, (that can bind those furious Philistims their head-strong Passions) are given up to be mutually tortured by those implacable Furies of Impatience and Anger, Pride and Covetousness, Envy and Malice, the natural Parents of all Misery,
and all the Laws of Equity, the only Cords of a man, (that can bind those furious philistines their headstrong Passion) Are given up to be mutually tortured by those implacable Furies of Impatience and Anger, Pride and Covetousness, Envy and Malice, the natural Parents of all Misery,
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for they are of most fatal consequence, most commonly, to their own Authors. Of the first sort, viz. the Sins of Intemperance, are these two, Drunkenness and Gluttony.
for they Are of most fatal consequence, most commonly, to their own Authors. Of the First sort, viz. the Sins of Intemperance, Are these two, drunkenness and Gluttony.
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To this purpose, the Wise Man discourseth, (possibly from his own Experience) Who hath Woe? Who hath Sorrow? Who hath Contentions? Who hath Wounds without cause? &c. They that tarry long at the Wine, they that go to seek mixt Wine:
To this purpose, the Wise Man discourseth, (possibly from his own Experience) Who hath Woe? Who hath Sorrow? Who hath Contentions? Who hath Wounds without cause? etc. They that tarry long At the Wine, they that go to seek mixed Wine:
and the reason he gives I wish all Men would constantly remember, viz. For at the last it biteth like a Serpent, and stingeth like an Adder. (i. e.) However we may escape for some time, yet at length it will certainly destroy us.
and the reason he gives I wish all Men would constantly Remember, viz. For At the last it bites like a Serpent, and stingeth like an Adder. (i. e.) However we may escape for Some time, yet At length it will Certainly destroy us.
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By silent Motions it corrupts the Stomach, and fills it with Crudities; and by consequence stuffs up the Body with indigested Food, and ill fermented Blood;
By silent Motions it corrupts the Stomach, and fills it with Crudities; and by consequence stuffs up the Body with indigested Food, and ill fermented Blood;
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And if we should compare these two Sins together, which I have last mentioned, it may (I think) be too truely said of them which was sang of Saul and David. Drunkenness hath slain it's Thousands, and Gluttony it's Ten Thousands.
And if we should compare these two Sins together, which I have last mentioned, it may (I think) be too truly said of them which was sang of Saul and David. drunkenness hath slave it's Thousands, and Gluttony it's Ten Thousands.
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It so strangely heats our Blood, and puts it into such violent Fermentations, that it is to me a wonder it doth not at least break our Veins, if not our Hearts.
It so strangely heats our Blood, and puts it into such violent Fermentations, that it is to me a wonder it does not At least break our veins, if not our Hearts.
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It so much fires our Animal Spirits, and puts them into such strange, and such violently disturb'd Motions, that it naturally ends in Tremblings and Swoonings, together with all those Mortal Diseases that arise from the disturbance of the Nerves,
It so much fires our Animal Spirits, and puts them into such strange, and such violently disturbed Motions, that it naturally ends in Tremblings and Swoonings, together with all those Mortal Diseases that arise from the disturbance of the Nerves,
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A Dreadful Example the Historian gives us of Sylla the Roman General, at Puteoli, who being delayed in his necessary Supplies of Money, fell into such a Rage, that with a Furious Noise,
A Dreadful Exampl the Historian gives us of Sylla the Roman General, At Puteoli, who being delayed in his necessary Supplies of Money, fell into such a Rage, that with a Furious Noise,
and most Valiant Commanders, the Generous and Aged Clytus; and afterwards with the Horrour of the Fact, he fell into so great a Rage against himself, that had he not been prevented by the Care of his Friends, the same Hand and Weapon that hat had kill'd Clytus, had dispatch'd Alexander.
and most Valiant Commanders, the Generous and Aged Clytus; and afterwards with the Horror of the Fact, he fell into so great a Rage against himself, that had he not been prevented by the Care of his Friends, the same Hand and Weapon that hat had killed Clytus, had dispatched Alexander.
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so Cruel and Bloody is this Passion, that had not God made it as short as it is Violent, it would long before this time have turned the World into a Desolate Wilderness,
so Cruel and Bloody is this Passion, that had not God made it as short as it is Violent, it would long before this time have turned the World into a Desolate Wilderness,
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I shall give some few Instances more of the most common Lusts of Mankind, and the Miseries they bring along with them, viz. Ʋncleanness, Covetousness, Voluptuousness, Envy and Ambition; every one of which upon an Impartial View, will be found no less guilty of all kind of Mischiefs than the former.
I shall give Some few Instances more of the most Common Lustiest of Mankind, and the Misery's they bring along with them, viz. Ʋncleanness, Covetousness, Voluptuousness, Envy and Ambition; every one of which upon an Impartial View, will be found no less guilty of all kind of Mischiefs than the former.
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living to see some of his Members turn'd into Rottenness, and his whole Body chang'd into a Walking Sepulchre, fill'd with nothing but Stench and Corruption within, however it may be adorned and painted without.
living to see Some of his Members turned into Rottenness, and his Whole Body changed into a Walking Sepulchre, filled with nothing but Stench and Corruption within, however it may be adorned and painted without.
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To this purpose Solomon most probably from his own Experience, tells us, (and who can we better believe in this case than he that had such an Army of Wives and Concubines?) That he that followeth a strange (i. e.
To this purpose Solomon most probably from his own Experience, tells us, (and who can we better believe in this case than he that had such an Army of Wives and Concubines?) That he that follows a strange (i. e.
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Why should I farther mention the particular dangers and mischiefs that this Vice exposeth us to? For what Danger can be so great to which this Sin doth not oblige him who hath given up himself to it? Or what Crimes are so horrid, to which it doth not expose it's Followers to prevent the Discovery of their Shame?
Why should I farther mention the particular dangers and mischiefs that this Vice exposeth us to? For what Danger can be so great to which this since does not oblige him who hath given up himself to it? Or what Crimes Are so horrid, to which it does not expose it's Followers to prevent the Discovery of their Shame?
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It forceth even Mothers to be more Cruel and Bloody than the most Ravenous Wolves, or the most Savage Tygers, in taking away the Lives of their most Innocent Off-spring,
It forceth even Mother's to be more Cruel and Bloody than the most Ravenous Wolves, or the most Savage Tigers, in taking away the Lives of their most Innocent Offspring,
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The Sechemites having deflowr'd Dinah, are all (under the shew of Friendship) butcher'd by her Brethren, who think their Blood little enough to wash off that Stain they had brought upon their Family.
The Sheminithites having deflowered Dinah, Are all (under the show of Friendship) butchered by her Brothers, who think their Blood little enough to wash off that Stain they had brought upon their Family.
But, suppose nothing of this should happen from men, yet what Punishments may not be expected from God, who hath told us, by St. Paul, Whore-mongers and Adulterers he will judge? For God hath given us most dreadful Examples of his Vengeance upon unclean persons in Sodom and Gomorra. When nothing else would extinguish their Flames of Lust, God pours down Showrs of flaming Brimstone upon them, and utterly destroys them.
But, suppose nothing of this should happen from men, yet what Punishments may not be expected from God, who hath told us, by Saint Paul, Whoremongers and Adulterers he will judge? For God hath given us most dreadful Examples of his Vengeance upon unclean Persons in Sodom and Gomorra. When nothing Else would extinguish their Flames of Lust, God pours down Showers of flaming Brimstone upon them, and utterly Destroys them.
For, the Text tells us, He hated her exceedingly; so that the Hatred wherewith he hated her, was greater than the Love wherewith he had loved her. And his Actions demonstrate it;
For, the Text tells us, He hated her exceedingly; so that the Hatred wherewith he hated her, was greater than the Love wherewith he had loved her. And his Actions demonstrate it;
For having hereby consumed his Estate, (which was it as great as the Indies, would be little enough to spend upon this one Lust) for, (as the wisest of men tells us) by means of an Adulterous Woman, a man is brought to a Morsel of Bread.
For having hereby consumed his Estate, (which was it as great as the Indies, would be little enough to spend upon this one Lust) for, (as the Wisest of men tells us) by means of an Adulterous Woman, a man is brought to a Morsel of Bred.
In a word, so much doth this one Vice besot Mankind, that it hath rendred the strongest of men so weak and inconsiderable, that he became the Scorn of the meanest of his Enemies.
In a word, so much does this one Vice besot Mankind, that it hath rendered the Strongest of men so weak and inconsiderable, that he became the Scorn of the Meanest of his Enemies.
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It hath rob'd the man after God's own Heart, of his Justice and Religion, and drew him into the worst and most unnatural of all Sins, even Murder it self;
It hath robbed the man After God's own Heart, of his justice and Religion, and drew him into the worst and most unnatural of all Sins, even Murder it self;
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and rendred him ( as the Jewish Historian tells us) contemptible to his own Subjects, who had been fam'd and reverenc'd through the World for his former Wisdom.
and rendered him (as the Jewish Historian tells us) contemptible to his own Subject's, who had been famed and reverenced through the World for his former Wisdom.
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For, if we will believe the Apostle St. Paul, he tells us, They that will be rich, fall into Temptation, and a Snare, and into many foolish and hurtful Lusts, which drown men in Destruction:
For, if we will believe the Apostle Saint Paul, he tells us, They that will be rich, fallen into Temptation, and a Snare, and into many foolish and hurtful Lustiest, which drown men in Destruction:
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How doth the man of Covetousness rob himself of all Quiet and Content, in enjoying what he hath, by his constant and violent Desires after that which he hath not? What incessant pains doth he undergo in getting his Wealth? How is he macerated with continual Care and Trouble in keeping it? How is he wrack'd and tortur'd with the anxious Fears of losing it? Or lastly,
How does the man of Covetousness rob himself of all Quiet and Content, in enjoying what he hath, by his constant and violent Desires After that which he hath not? What incessant pains does he undergo in getting his Wealth? How is he macerated with continual Care and Trouble in keeping it? How is he wracked and tortured with the anxious Fears of losing it? Or lastly,
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Thus Ptolomy, King of Cyprus, having, by his vast Riches, invited the Romans to pillage him, not being able to out-live the loss of his Treasure, put an end to his miserable Life, by a dose of Poyson.
Thus Ptolemy, King of Cyprus, having, by his vast Riches, invited the Romans to pillage him, not being able to outlive the loss of his Treasure, put an end to his miserable Life, by a dose of Poison.
And when he was slain, his Enemies made sport with his Corps, and pouring melted Gold into his Mouth, they thus justly reproach'd his covetous Life; saying, Aurum sitisti, Aurum bibe.
And when he was slave, his Enemies made sport with his Corpse, and pouring melted Gold into his Mouth, they thus justly reproached his covetous Life; saying, Aurum sitisti, Aurum Bible.
So great a Temptation is the Insatiable Love of Money to all kind of evil, that it would be infinite to Relate all the Injustice, Murders, Treasons, Rebellions, and Sacriledges;
So great a Temptation is the Insatiable Love of Money to all kind of evil, that it would be infinite to Relate all the Injustice, Murders, Treasons, Rebellions, and Sacrileges;
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How did his Covetous Desire of Naboth 's Vineyard torment him, and rob him of all the Pleasures that a Court or a Crown might else have afforded him? How did this plunge him into the worse of Crimes, the false Accusation and Murder of his innocent Neighbour? And lastly how did that Crime bring utter ruin and Dostruction, not only upon himself but his whole Family and Posterity?
How did his Covetous Desire of Naboth is Vineyard torment him, and rob him of all the Pleasures that a Court or a Crown might Else have afforded him? How did this plunge him into the Worse of Crimes, the false Accusation and Murder of his innocent Neighbour? And lastly how did that Crime bring utter ruin and Dostruction, not only upon himself but his Whole Family and Posterity?
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For describing to Timothy the horrid Crimes of the last Times ( i. e. ) of the Times immediately preceding the Destruction of the Jews; he tells us, that in the last Days Perillous Times shall come, and the Reason he gives us in the following Words:
For describing to Timothy the horrid Crimes of the last Times (i. e.) of the Times immediately preceding the Destruction of the jews; he tells us, that in the last Days Perilous Times shall come, and the Reason he gives us in the following Words:
For Men shall be Lovers of their own selves, Covetous, Boasters, Proud, Blasphemous, Disobedient to Parents, Ʋnthankful, Ʋnholy, without Natural Affection, Truce-Breakers, False-Accusers, Incontinent, Fierce Despisers of those that are good, Traytors, High-minded;
For Men shall be Lovers of their own selves, Covetous, Boaster's, Proud, Blasphemous, Disobedient to Parents, Ʋnthankful, Ʋnholy, without Natural Affection, truce-breakers, False-accusers, Incontinent, Fierce Despisers of those that Are good, Traitors, High-minded;
for speaking of such as take pleasure in Riot and Sport themselves in their own Deceivings; he saith, These, as Natural Brute Beasts, are made to be taken and destroyed,
for speaking of such as take pleasure in Riot and Sport themselves in their own Deceivings; he Says, These, as Natural Brutus Beasts, Are made to be taken and destroyed,
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and shall utterly Perish in their own Corruption, and shall receive the Reward of Ʋnrighteousness. And indeed our own Experience may too sadly demonstrate all this to us.
and shall utterly Perish in their own Corruption, and shall receive the Reward of Ʋnrighteousness. And indeed our own Experience may too sadly demonstrate all this to us.
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For what Wickedness is there so abominable, or what Misery so intollerable, to which he that gives up himself to the persuit of any one Pleasure, is not necessarily exposed?
For what Wickedness is there so abominable, or what Misery so intolerable, to which he that gives up himself to the pursuit of any one Pleasure, is not necessarily exposed?
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How doth he (like the Prodigal in the * Gospel) run away from his best Friends and nearest Relations, spend all his Portion, and waste all his substance in Riotous Living;
How does he (like the Prodigal in the * Gospel) run away from his best Friends and nearest Relations, spend all his Portion, and waste all his substance in Riotous Living;
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till having brought himself to the Extremest Necessity, and having made himself more like a Swine than a Man, he is at length turn'd out to their Company,
till having brought himself to the Extremest Necessity, and having made himself more like a Swine than a Man, he is At length turned out to their Company,
Hannibal, that could not be subdued by all the Roman force, lost the most Valiant Army by the Pleasures of Capua. So that Seneca saith too truely of him ( Epist 11.) that he was Armis invictus, vitiis victus;
Hannibal, that could not be subdued by all the Roman force, lost the most Valiant Army by the Pleasures of Capua. So that Senecca Says too truly of him (Epistle 11.) that he was Armis invictus, Vitiis victus;
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when he had so far given up himself to his Delights, that (as * Cicero tells us) by a publick Edict he proclaimed a Reward to any that could find out any new sort of pleasure, how suddenly did he lose that vast Army,
when he had so Far given up himself to his Delights, that (as * Cicero tells us) by a public Edict he proclaimed a Reward to any that could find out any new sort of pleasure, how suddenly did he loose that vast Army,
and all the Powers both of Soul and Body are utterly destroyed? For they that are possessed with the inordinate Love of Pleasures seem to be like the Swine into whom the Legion of Devils had entred;
and all the Powers both of Soul and Body Are utterly destroyed? For they that Are possessed with the inordinate Love of Pleasures seem to be like the Swine into whom the Legion of Devils had entered;
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Their beloved Pleasure so imploys all the Faculties of their Souls and all the Members of their Bodies, till they are fit for nothing that becomes a Man,
Their Beloved Pleasure so employs all the Faculties of their Souls and all the Members of their Bodies, till they Are fit for nothing that becomes a Man,
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For if we enquire the Causes of all their Crimes, who suffer by the hands of the publick Executioners of Justice, we shall find that the immoderate pursuit of unlawful Pleasures hath most commonly hurried them to their own ruin.
For if we inquire the Causes of all their Crimes, who suffer by the hands of the public Executioners of justice, we shall find that the immoderate pursuit of unlawful Pleasures hath most commonly hurried them to their own ruin.
For few or none of such miserable Wretches but in their last and dying words are forc'd to confess, that their own Lusts and inordinate Passions, have brought them to all their Shame and Misery.
For few or none of such miserable Wretches but in their last and dying words Are forced to confess, that their own Lustiest and inordinate Passion, have brought them to all their Shame and Misery.
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It so fires, or, at least, so soures the Blood, and so burns up, or corrodes, the Vitals, that it soon dissolves the best-temper'd Body beyond all the help of Art or Nature.
It so fires, or, At least, so soures the Blood, and so burns up, or corrodes, the Vitals, that it soon dissolves the best-tempered Body beyond all the help of Art or Nature.
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To what fatal Miseries is the man of Malice necessarily and incessantly exposed? If his malicious Designs take, they are commonly so bloody, that his own Darts being cast back upon him by the hands of Justice, do slay himself:
To what fatal Misery's is the man of Malice necessarily and incessantly exposed? If his malicious Designs take, they Are commonly so bloody, that his own Darts being cast back upon him by the hands of justice, do slay himself:
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For, he not only suffers for the Crimes he hath committed, but for those which he cannot act, this being one of his greatest Tortures, that he cannot do them.
For, he not only suffers for the Crimes he hath committed, but for those which he cannot act, this being one of his greatest Tortures, that he cannot do them.
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A dreadful Example of this nature, the immortal * Dr. Harvey gives us of a Noble man, who having received some Affront which he was not able to revenge, took it so much to Heart, that his Passion swell'd him like Poyson, and as soon destroyed him;
A dreadful Exampl of this nature, the immortal * Dr. Harvey gives us of a Noble man, who having received Some Affront which he was not able to revenge, took it so much to Heart, that his Passion swelled him like Poison, and as soon destroyed him;
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What unspeakable Mischiefs, what shameful Schisms, what abominable Seditions, Murders, and Treasons, over-spread all Africa, through the Envy of Donatus and his Party,
What unspeakable Mischiefs, what shameful Schisms, what abominable Seditions, Murders, and Treasons, overspread all Africa, through the Envy of Donatus and his Party,
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because others were preferred before them? And how did their Animosities continue to divide them, till they lost their Country and Christianity both together;
Because Others were preferred before them? And how did their Animosities continue to divide them, till they lost their Country and Christianity both together;
What miserable Calamities did the Malice of the Leaders of three Factions or Sects, bring upon the Jews, when they were besieged in Jerusalem? No less than the sharpest Famine, the mo•• unnatural Murders, the highest Profanations of all things sacred;
What miserable Calamities did the Malice of the Leaders of three Factions or Sects, bring upon the jews, when they were besieged in Jerusalem? No less than the Sharpest Famine, the mo•• unnatural Murders, the highest Profanations of all things sacred;
and, in a Word, the utter desolation of their City and Temple, and the final Extirpation of their Government and Religion? So that they who were the most glorious People in the World, are becomemere Vagabands,
and, in a Word, the utter desolation of their city and Temple, and the final Extirpation of their Government and Religion? So that they who were the most glorious People in the World, Are becomemere Vagabands,
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How did the Envy of Hanno, and his Faction against Amilcar, ruine all the Affairs of Carthage, and laid the glorious City in the Dust, which otherwise had not fail'd of being the sole Empress of the whole Earth?
How did the Envy of Hanno, and his Faction against Amilcar, ruin all the Affairs of Carthage, and laid the glorious city in the Dust, which otherwise had not failed of being the sole Empress of the Whole Earth?
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Whatsoever Crime, Danger, or Disease, is the effect of Envy, may be also reckoned in the number of the miserable (tho' natural) Consequences of Pride and Ambition.
Whatsoever Crime, Danger, or Disease, is the Effect of Envy, may be also reckoned in the number of the miserable (though natural) Consequences of Pride and Ambition.
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For, as for publick Calamities, what Schisms, what Factions, what Wars, what Rebellions, what Desolations ever were in the World, in which Ambition had not an hand? For,
For, as for public Calamities, what Schisms, what Factions, what Wars, what Rebellions, what Desolations ever were in the World, in which Ambition had not an hand? For,
And as for private Mischiefs, What Miseries can be so great, into which the proud man doth not involve himself and all his Partners? If he miss of his Designs in climbing up on high, he most commonly breaks his Neck in the Fall:
And as for private Mischiefs, What Misery's can be so great, into which the proud man does not involve himself and all his Partners? If he miss of his Designs in climbing up on high, he most commonly breaks his Neck in the Fallen:
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For, from this Crime of Ambition (when it hath once got the absolute Dominion over a man) as from the Lyon's Den, in the Fable, we can see no Foot-steps backward;
For, from this Crime of Ambition (when it hath once god the absolute Dominion over a man) as from the Lion's Den, in the Fable, we can see no Footsteps backward;
For, besides the danger of Treachery from his Friends, (whose Wickedness he too well knows to have any just cause to trust them) and besides the continual Dreads of his own Soul,
For, beside the danger of Treachery from his Friends, (whose Wickedness he too well knows to have any just cause to trust them) and beside the continual Dreads of his own Soul,
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how mortally is he hated, and how continually is he baited by his Enemies, and pursued even to Death by the best of men, whom he hath injured, whose very Vertues ingage them (for the sake of the publick Safety,
how mortally is he hated, and how continually is he baited by his Enemies, and pursued even to Death by the best of men, whom he hath injured, whose very Virtues engage them (for the sake of the public Safety,
as well as of their private Security) in the most vigorous and bloody Designs against him? For, most commonly we see it true, that ambitious men that cannot be contented with their own state, (like the proud & rebellious Absalom, that was hanged by his own hair, in which was his main glory) are executed by their own Pride.
as well as of their private Security) in the most vigorous and bloody Designs against him? For, most commonly we see it true, that ambitious men that cannot be contented with their own state, (like the proud & rebellious Absalom, that was hanged by his own hair, in which was his main glory) Are executed by their own Pride.
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nay, the Power and Glory of a Crown, could afford no Rest nor Pleasure to the proud and envious Ahab, when once Naboth 's Vineyard had appear'd in his sight.
nay, the Power and Glory of a Crown, could afford no Rest nor Pleasure to the proud and envious Ahab, when once Naboth is Vineyard had appeared in his sighed.
How does he Sacrifice his Health to his Ambition, for want of due Repast, or of quiet Repose? What with his Envy at others that are higher than himself,
How does he Sacrifice his Health to his Ambition, for want of due Repast, or of quiet Repose? What with his Envy At Others that Are higher than himself,
how do the several Passions raised in him by these Causes, constantly torture his Mind and disorder his Body, till at length they bring upon him Misery, Diseases,
how do the several Passion raised in him by these Causes, constantly torture his Mind and disorder his Body, till At length they bring upon him Misery, Diseases,
Give me leave to add two or three practical deductions from what hath been said. If Misery and Death be the natural effects of every one of these Sins.
Give me leave to add two or three practical deductions from what hath been said. If Misery and Death be the natural effects of every one of these Sins.
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Viz. Pride, Envy, Voluptuousness, Ʋncleanness, Anger, Gluttony, Drunkenness, Ʋncharitableness, Injustice, Profaneness, and Irreligion, what then remains? But that
Viz. Pride, Envy, Voluptuousness, Ʋncleanness, Anger, Gluttony, drunkenness, Ʋncharitableness, Injustice, Profaneness, and Irreligion, what then remains? But that
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than all those other dangers which we so much fear, and so earnestly endeavour to avoid? To this end let every one of us consider seriously what hath been said against that particular Sin to which he finds himself most inclined;
than all those other dangers which we so much Fear, and so earnestly endeavour to avoid? To this end let every one of us Consider seriously what hath been said against that particular since to which he finds himself most inclined;
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and let us, who are private Christians, study to be quiet, and do our own Business (i. e.) to work out our own Salvation with fear and trembling, by avoiding our sins which we know will no less destroy our present than our future safety and Happiness.
and let us, who Are private Christians, study to be quiet, and do our own Business (i. e.) to work out our own Salvation with Fear and trembling, by avoiding our Sins which we know will no less destroy our present than our future safety and Happiness.
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and yet neither we nor they have felt any of those Miseries or Mischiefs that are the natural effects of them, let us not from thence conclude, that the Preacher is deceived;
and yet neither we nor they have felt any of those Misery's or Mischiefs that Are the natural effects of them, let us not from thence conclude, that the Preacher is deceived;
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For he himself hath told us, that His Spirit shall not always strive with Man. The only shew of Reason, by which the Devil cheats too many of their Eternal Happiness, is this.
For he himself hath told us, that His Spirit shall not always strive with Man. The only show of Reason, by which the devil cheats too many of their Eternal Happiness, is this.
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Viz. That it is time enough to repent, when they are past their Pleasures, because there is some reason to hope that a Death-Bed-Repentance may be sincere and acceptable with God to the saving of our Souls.
Viz. That it is time enough to Repent, when they Are passed their Pleasures, Because there is Some reason to hope that a Death-Bed-Repentance may be sincere and acceptable with God to the Saving of our Souls.
if we did but consider that our Sins are as hurtful to our Bodies as to our Souls, that they as much prejudice our present Happiness, as they do our future;
if we did but Consider that our Sins Are as hurtful to our Bodies as to our Souls, that they as much prejudice our present Happiness, as they do our future;
and therefore, that tho' it was possible (which we have no grounds at all to suppose, that a dying Repentance might come time enough to save our Souls,
and Therefore, that though it was possible (which we have no grounds At all to suppose, that a dying Repentance might come time enough to save our Souls,
and to sum up all in one Word, if we would not add SELF-MƲRDER to the rest of our Crimes, let us put in practice that most necessary Exhortation of St Paul, Exhort one another daily,
and to sum up all in one Word, if we would not add SELF-MƲRDER to the rest of our Crimes, let us put in practice that most necessary Exhortation of Saint Paul, Exhort one Another daily,
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Surely, Common Prudence should perswade us no longer to hazard our present Welfare, by running on in such sinful Courses as may bring upon us swift Destruction, but to pursue the ways of Righteousness;
Surely, Common Prudence should persuade us no longer to hazard our present Welfare, by running on in such sinful Courses as may bring upon us swift Destruction, but to pursue the ways of Righteousness;
To this End, I shall conclude all with the most divine, and most useful Words of St. Peter, (which are so beneficial to all Mankind, that I could wish they were written upon every man's Soul, in indelible Characters) viz. He that will love Life,
To this End, I shall conclude all with the most divine, and most useful Words of Saint Peter, (which Are so beneficial to all Mankind, that I could wish they were written upon every Man's Soul, in indelible Characters) viz. He that will love Life,
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but the Face of the Lord is against them that do Evil, and who will harm you (or who is he that shall harm you) if ye be Followers of that which is good.
but the Face of the Lord is against them that do Evil, and who will harm you (or who is he that shall harm you) if you be Followers of that which is good.
