which the envious person receives no injury Thus having shewed you the monstrous nature of Envy our next enquiry shall be into the Causes of it And as we commonly guess from the sordidness of a man's temper at that of his Birth and Breeding so doubtless this more than Brutish vice of Envy must needs be of very base extraction and original whither if we trace it we shall find it descended from one or all of these Causes And 1. From Ignorance For if the envious man did not think some things to be valuable beyond what really they are such as Riches and Honour Beauty Wit and the like he would not grieve to see another possessed of them Alas a man may enjoy all these to his hurt and 't is but too evident that a great many do all indeed that mis-imploy them and use them to other ends than those for which God designed them And then if we understood things aright they 'd be the objects of our pity rather than of our envy as being more miserable than others that want them Our Saviour opposes the Goods of Fortune to the Goods of Grace calling the Goods of Grace true riches Luk. 16. 11. thereby implying That the Goods of Fortune are false riches And indeed in the event they are as often evils as goods And surely none would envy the goods of Grace which any one possesses if he understood that they were imparted to him for the advantage of others as well as his that possesses them and consequently that others may be benefited by them if they will Methinks it should rejoice us to see that man rich that 's obliged to maintain us out of what he has This I say upon supposition that the goods of Grace may be said properly to be envied But that envy is owing to ignorance we need no other proof than what David will furnish us with who when he hath told us That he envied the prosperity of the wicked and Psal 73. was grieved at the Goods which they injoyed he afterwards lets us know the cause of that envy in him saying So foolish was I and ignorant And Vers 22. therefore when once he understood things aright he 's so far from envying them any longer that he describes them as objects of the greatest Vers 18 19 20. pity 2. Unbelief is another cause of Envy For he that believes God is All-sufficient and has enough of all Goods to bestow upon every man and that every gift of his is the issue of his infinite Wisdom and Goodness will never grieve to see another man possessed of it As that Child who believes his Father has enough left for him and that he has done well in the disposal of part of his Estate upon his Brethren will never be troubled at it The elder Brother in the Parable would not have been disturbed at the provision which his Father made for his younger Brother's welcome home but that he thought what was spent that way properly belonged to him and that his Father did ill in bestowing it upon another And therefore we read That they who were moved with envy were the Jews which believed not He that firmly believes Act. 17. 5. that God in infinite Wisdom and Goodness allots to every man his portion here and what 's best for him as he most certainly does all things considered as he 'll see no reason he has to grieve that he has less than another so he 'll see no cause he has to envy another man that has more 3. Pride is another cause of Envy For whatever good another possesses the proud man having a great opinion of his own merit thinks it properly belongs to him And hence he 's grieved to see another enjoy that which he accounts his own due Envy ever accompanies Pride And therefore the proudest persons are the most envious as was evident in the Pharisees and is but too apparent in those whose Principles and Practices argue them to be descended from them They that fancy themselves to be more holy than all others can hardly be contented that any others should injoy what they account good but themselves And therefore they would have all Temporal Power and Jurisdiction and would exclude all others as carnal and formal from having any thing to do with the regiment of the World They would dispose of Crowns and Scepters imagining that a right to Rule and Government is founded in Grace and that Grace is no where to be found but amongst themselves Neither is this opinion to be found only amongst a few from whose weak and crazy heads one can scarce expect much better reasoning But 't is become the avowed Doctrine of a whole Church whose reason would soon detect the Error if Pride and Interest did not obstruct the discovery of it Hence they tell us That the Pope has power to deprive that Prince of his Kingdom and to depose him from his Government that deserts the Romish Faith and refuses obedience to the Apostolick See Binii Concil de Haereticis as is declared in the Lateran Council held under Innocent the Third But since God gives these outward things in common to bad as well as good men and furnishes them with natural endowments and abilities to accomplish those ends that he looks at in bestowing them And since bad men are often possessed of them by just and lawful means there being nothing either in Divine or Humane Laws to infringe their titles but enough in both to warrant them And since 't is impossible without Divine Revelation to know assuredly who has grace and who has not And since bad men have just right and lawful authority to alienate what they have and to vest others in it sure he has need of a strong Faith that can believe Heresie Idolatry or any other sin doth null any man's title to his worldly estate But Pride makes men think they have a right to all things and therefore they are troubled to see any body else possessed of them Hence the Apostle telleth us Envy cometh 1 Tim. 6. 4. of pride 4. Another cause of Envy is Covetousness For if I did not desire my Neighbours Estate I should not envy him the injoyment of it We do not grieve at the absence of that the presence of which we never wished for Where love and desire go not before grief never follows after The degree of Envy is often answerable to the degree of Covetousness And therefore as none were more covetous so none were more envious than the Pharisees The Apostle tells us That the love of money is the 1 Tim. 6. 10. root of all evil and therefore of this of Envy Which he seems not very obscurely to insinuate by saying That while some coveted after iâ— they pierced themselves through with many sorrows Grief and Sorrow being ever the concomitants of Envy 5. Uncharitableness is another cause of Envy For he that loves his Brother will not
Henâ—e that ingenious Moralist before named sayes 'T is a kind of infinite Thing like an inflammation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Eye that causes it to be disturbed at every light it sees 4. 'T is most dangerous to them that are the objects of it An envious man being a worse enemy than he that 's openly and professedly so because an open enemy strikes at us when our faces are towards him but an envious man takes his advantages of doing us a mischief when we are least aware of him skulking in secret so that we cannot ward for our selves which is most ingenerous in it self and most deadly in its effects For he wounds the sorest who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 32. not thought to have any design of hurting us And consequently it hurting the more and being the more deadly must needs be the more sinful 5. 'T is a foolish Vice For besides that the envious person receives real damage by it in his body and mind loses the esteem of men and favour of God which is ten thousand times more valuable and excludes himself Heaven if he did rejoice at all the good that happens to another he might certainly be some gainer by it himself since that very joy would be more advantagious to him than the grief which the envious man has And all those goods that another is possessed of might some way or other be to his profit from his wisdom he might have good counsel from his piety good example from his Estate relief if ever he should come to want it And many other waies one may be advantaged by the good which another is possessed of Hence it is that S. Augustine saith Take away envy and what I have is Tolle invidiam tuum est quod babeâ— Tolle invidiâ—m meum est quod babes in Psal 139. thine and what thou hast is mine But the envious man loses the benefit of all And therefore having thus opened the nature of the disease having taken an impartial view of it both in its Causes and in its Effects charity requires that I should in the next place propose what 's proper and sovereign in order to the remedy and cure of it For I account when the Physician has faithfully and plainly demonstrated the nature of the Malady with the fatal and deadly consequences of it unless it be timely removed He has done sufficient to perswade the Patient to make use of those remedies which he shall rationally offer as proper to expel it Now having already found out the Causes 't is but removing them and the Cure will be effected 1. Therefore endeavour after a conviction of the vanity and emptiness of all worldly goods And indeed if we did not think them better than they are we should envy no man the possession of them If a man had as much of them as he desired he might still be miserable When a man 's going into another World 't is but little ease to his mind to think how well he 's provided for in this They are often the ruine of wicked men and they are snares and temptations to them that are good For one man that 's profited I am perswaded that ten are hurt by them Since therefore they are so hazardous in the injoyment there 's no reason we should envy them that have them David saw them that had most of them to stand in slippery places Besides we know not how much care solicitousness pains attendance flattery c. they cost some of them so as that we 'd be loth to purchase them 2. Let us cherish Humility and indeavour after a mean opinion of our selves and then we shall never think much at any good that happens to another and shall account our selves to have beyond our desert already He that thinks meanly of himself will conclude that God deals graciously with him in that he gives him any thing If he thinks himself to be less than the least of all God's mercies the least of his mercies will please him 3. Have a love for and bear good will to all men and think charitably of them unless there be evident cause to the contrary For he that loves his Neighbour will not grieve but be glad of any good that happens unto him And if we bear him good will and desire his good 't will rejoice us to see it And if we think charitably of him we shall think he deserves it 4. Study contentment Consider in how much better circumstances you are than many others who have deserved as well and that your condition whatever it be is such as God accounts the best for you This is necessary For he that looks with murmuring and reâ—â—â—ng on his own condition is apt to look with envy on other mens And he that 's pleased with his own condition will never be troubled to see his Neighbour's better 5. Endeavour after a firm assent to all that God has reyealed of himself to the World He has told us That he is most Wise Powerful and Gracious inclinable to do good to his Creatures If we did believe him to be so instead of envying what others enjoy we should approve of his disposals to them and sue to him for what we want our selves resting our selves satisfied in what it is his pleasure to do to us or with us 6. Be alwaies well imployed This is the way of making us become the envy of others and of raising us to such a condition that we shall not have so great temptation to envy them But Solomon tells us Idleness will cloath a man with raggs and then he 's most likely to envy those that go better clad Idleness brings a man to want and then he 's ready to envy his Neighbour's plenty 7. To all these let us add our hearty and humble supplications to Almighty God who is the giver of all good things that he would endue us with such a love to our Brethren as will extirpate and root all envy out of our hearts that he would so thoroughly convince us of the fading vanity of all worldly goods that we may neither eagerly desire them for our selves nor be grieved when we see others enjoy them having far better things in our eye than this World can afford us Let us beg of him a humble heart that we may ever think our selves to have beyond our desert may submit our selves wholly to his disposals and may esteem others better and more deserving than our selves and in whatever state we are we may be therewith content Being perswaded that as he 's All-sufficient so whatever his wisdom sees best for us his Goodness will communicate to us if we use our own sincere endeavours and are not wanting to our selves in the use of those means which are necessary in order to those supplies which we expect from his hands FINIS
The Envious Man's Character A SERMON Preached at S. MARY's CHURCH IN CAMBRIDGE By WILLIAM ASPIN D. D. Rector of Emberton in Bucks LONDON Printed by B. W. for Ralph Smith at the Sign of the Bible in the Piazza under the Royal Exchange in Cornhill MDCLXXXIV TO THE READER HAVING seriously considered what might be the reason of those heats and immoralities which do but too visibly disturb the quiet of this Church and State I presently found how great a share Envy had in causing them And therefore being to preach a Sermon Ad Populum in S. Mary's Church in Cambridge I thought I could not do better service to Religion than by endeavouring to detect and display that monstrous Vice For 't is apparent to him that sees any thing how great a cause it has been of former commotions as also of our present Discontents and Disturbances I do not wonder when I hear the greatest worth defamed Men of the profoundest Wisdom and most exemplary Piety and Vertue either in Church or State evil spoken of For alas the eyes of some will ever be disturbed at so great a lustre The Israelites envied Psal 106. Moses in the Camp and Aaron the Saint of the Lord. Tertullian observes the Gospel must needs be a precious thing because Nero hated it And it plainly argues that there 's something excellent belonging to that man who is envied And therefore Erasmus saith Ut umbra nusquam est nisi cum adest In Vit. Sanct. Hieronymi lumen ita celebritas sanctissimi viri non caret invidiâ As the shadow is never seen to appear but with a luminous Body so the fame of the most vertuous Person is sure to be attended with Envy Hence some of the bravest men that ever the World had have met with the unkindest usage in it The reason is because the higher their worth has raised them the fairer mark they have appeared for Envy Themistocles in Plutarch sayes He was not envied in his Minority because then he had done nothing that was famous and extraordinary And no sooner were the Athenian Captains by their excellent Conduct Valour and Successes raised the highest in the esteem of those over whom they were Victors but they were presently envied and proscribed by their own Country men And amongst the Romans the renowned Caesar's Fall was owing to the Envy as well as malice of Brutus and Cassius which Caesar himself saw he was in danger of when as Plutarch tells us in the Life of Brutus he said He was not afraid of fat Men but of lean whitely faced-fellows meaning thereby Brutus and Cassius who were such The thinness of their Bodies and paleness of their Faces discovering the Envy and Malice that was in their hearts And therefore 't is a great piece of folly to think the worse of any one for being envied and evil spoken of because 't is sure the Wisest and best men in a Nation though others may shall not escape Censure 'T is certainly every Christian man's wisdom to hold on in a steady course of duty to endeavour to approve himself to God in all cases not to value much what men think or say of him and to look for his reward in another World and not in this When I preached it I had no thought of making this Sermon publick But since that time which is now about a year and half something having happened which I foresaw might occasion its coming abroad at some time or other without my knowledge I concluded it to be the prudentest way to put it out my self since by that means I might avoid some inconveniences which might have happened by anothers doing it It may be some will not like it because 't is but too true a Character of themselves But that I cannot help If it shall contribute any thing to the quiet and welfare of the Community for which it is designed or to the advantage of any individual in it I shall not repent me of what I have now done being contented to be censured by some if I may but profit any ECCLES IV. iv I considered every right work that for this a man is envied of his Neighbour T Would be matter of just wonder and astonishment to a considering mind that Men who are bound to one another by so many obligations of Nature Religion and Interest should yet be at suâ—h enmity amongst themselves if we were not by infallible Revelation acquainted with the degeneracy of our Natures as the cause of it For since there is a concord and agreement between even the Beasts themselves of the same kind it cannot be imagined that human Nature should be at such odds and discords with it self but that its propensions are by sin changed and but that it self is sunk below thaâ—â—f the Beasts that perish Though indeed reason â—â—self if it had wanted the assistance of Divine Revâ—â—ation might have gone a great way towards thiâ— discovery since a change in the Effects must of necessity argue one in the Cause from whence they proceeded And therefore the wisest Heathen though they were never able to assign the true Cause of the degeneracy of our Natures that being beyond their search and past their finding out yet they easily discerned that Man's nature was corrupted and changed from what it should be Hence in Horace The Soldier is displeased with his own Profession and wishes himself a Merchant The Merchant dislikes his own Calling and envies that of the Soldiers The Lawyer envies the Husbandman's happiness And the Husbandman is displeased with his own Calling and thinks they are only happy that dwell in Cities What 's the reason men should find their own conditions so uneasie and should envy that of other mens 'T is not because other mens all things considered are better for them than their own For he that makes a change finds himself to be as uneasie as he was before And indeed the same Suit is not fit for every ones back But 't is because men have not a right apprehension of things and because they would engross all the goods of the World to themselves And therefore are troubled when they see any body else possessed of them 'T is because their natures are degenerated and corrupted But whatever be the more general and remote or the more particular and immediate Causes of it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing it self is too obvious to escape any ones notice That there is a great deal of Envy in the World which Solomon has observed in these words saying I considered every right work that for this a man is envied of his Neighbour Now Envy seems to be the same which the Orator Cicero has defined it namely A grief conceived in Aegritudo animi ex alterius rebus secundis suscepta quae praesertim nullam jacturam afferunt invidenti 4. Tuse the mind at the good which another enjoyes and that good especially by which the envious man receives no injury We
belongs unto him and is to be paid him by all his creatures and offers the greatest affront and discovers the greatest enmity to him II. Those effects of Envy which respect others are also very evil 1. As it makes a man curious to inquire into their concerns and to pry into their secrets that he may find out something or other that he thinks diminishes them Plutarch has observed this to be the property 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 518. of Envy That 't is curious in searching into the misfortunes and mishaps of others and 't is diligent to pick up all stories that seem to lessen them For since the envious man is troubled at any good which others enjoy he 's very solicitous to acquaint himself with some of their evils to ease his own mind finding he cannot be at quiet in himself so long as all things are well with them whom he envies And therefore he takes all occasions to inform himself of any evil accident that happens either to their Estates or Persons and that which is their interest to keep secret and hid he 'll use all the means he can to get to the knowledge of that so he may have the better advantage to diminish and lessen them in the esteem of others 2. Envy causes a man to wish the hurt of those whom he envies For since he 's troubled at another's good he must needs wish his hurt because that would remove the ground of his trouble Neither will any past obligations make him of a better mind For he 'll overlook all kindnesses received Nay such engagements as are founded in nature it self are not strong enough to allay the distemper as is apparent in that the nearest Allies are often stung with it and discover it against one another as did Joseph's Brethren against him 3. Another effect of Envy is The rejoycing at any evil that befalls the envied party contrary to charity or love which rejoiceth not in iniquity 1 Cor. 13. 6. but rather causes a man to grieve when any evil befalls his Brother of what kind soever it be The envious man quite inverts the order of that command Rom. 12. 15. For he weeps with them that rejoice and rejoices with them that weep A temper so far from being Christian that there 's nothing of humanity in it but very much of the Devil For if there be any thing that may be called joy in Hell doubtless 't is at the sin and misery of others whom they 'd draw into the same condemnation with themselves And yet there are but too many that would be not only accounted Christians but would be also thought to be in the highest form amongst those that are called such who imitate in this those infernal Spirits who delight in nothing more than in publishing the sins and failings of their Brethren especially of their Superiours Hence they are almost alwaies and in all companies declaiming against Magistrates and Ministers and diverting themselves with telling stories of their supposed miscarriages whereas if they did not envy their Authority and Revenues they would be contented to let them pass without their Censure 4. Another effect of Envy is the endeavouring to do the envied party an ill turn And to be sure since an envious man desires another's ill he 'll endeavour it what he can And this is done 1. By meditating his hurt or projecting in his mind how to bring it to pass Thus when Saul's Envy was once stirred up against David he thought of nothing but his ruine and was alwaies plotting means to bring his purpose about He had an evil eye upon him ever after that he heard the Women 1 Sam. 18. 9. in their Song ascribed unto David more than unto himself Sometimes he designs to kill him with a Javelin another time he thinks the best means he can use to effect his purpose is the giving him his Daughter Michal to Wife that she may be a snare unto him Sometime he thinks to entrap him by secret fraud at other times to assault him by open violence And as David's fame encreased by his worthy Deeds so did Saul's envy towards him 1 Sam. 18. 29 30. and Ch. 19. 1. And therefore he was ever casting about how to destroy him But we need not have had recourse to ancient times for proof that envy causes men to meditate the hurt of those whom they envy since our own will furnish us with too many instances of such whose heads are alwaies working how the most effectually to mischief those whom they are troubled to see in such prosperity who are restless not only to ruine single persons but whole orders of men amongst us to the apparent wrong or rather the subversion of both Church and State who are so stark mad with Envy and malice that so they might but pull down the house where those whom their fancies have created their enemies do inhabit could be content themselves to perish in the ruins of it with them 2. Another means whereby the envious person endeavours to do others an ill turn is by detraction And therefore the Apostle has very fitly joined these two together Envies and all evil Speakings 1 Pet. 2. 1. because one is the Cause the other is the Effect Envy lessens others what it can It will not allow them to have so much of any thing as really they have that makes them appear considerable in the world And they shall be sure to have large additions and greater degrees of that attributed to them which seems any way to diminish them than justly belongs to them Hence amongst those who take their measures of a man's worth by his riches that is amongst the sillier sort of people who know no better the envious man will take great pains and use many arguments to persuade that those whom he envies are thought much wealthier than they are Amongst those that are taken with Beauty he 'll say they are not at all handsome If he meets with them that value a man for his Learning he 'll assure them that he never had any thing that might justly entitle him to it If he be accounted wise He 'll tell them the quite contrary is true of him If he be esteemed for his piety that is so eminent and perspicuous that it cannot be hid he 'll bring in some But or other that shall shade and eclipse it Hence also every little imperfection of Body shall be termed a deformity and every misfortune that happens to him shall be reckoned up as so many instances of his own folly as well as of Divine Vengeance against him His common failings shall be heightned into vices and because he is not more than a man envy will represent him to be worse than a beast Hence spring those filthy Libels that are thrown about against Magistrates whether Civil or Ecclesiastical whereby their faults are exaggerated and foul reproaches cast upon them on purpose to make them despicable in the
eyes of the people If envy may be believed Moses and Aaron God's Magistrate and God's Minister were proud and took too much upon them and every one of the Congregation were as good as Numb 16. 3. they But here indeed Korah Dathan and Abiram were more charitable and ingenuous than some who succeed them in that they 'd allow Moses and Aaron to be holy as well as themselves and did not wholly appropriate it to their own Party 3. By lâ—ying violent hands or offering open force against the envied party This sin of Envy was the cause of the first Murther in the World I mean that of Abel's And it has been a fruitful Mother of many more since 'T was that which caused our Saviour's death For the Priests delivered him for envy Matt. 27. 18. 18. And some whose greatest crimes were their Estates and Honours have drunk of the same Cup in the memory of many of us and therefore we may guess that Envy served it up So sitly does the Apostle Gal. 5. 21. place murders after envyings And indeed Envy ever banishes love out of the heart and is accompanied with some degree of hatred And he that hates his Brother is a murtherer and is like to be proceded against as such at the great day though he do not actually take away his life For as the malicious intent or the designing and compassing the death of the Prince is Treason by our Law and all overt Acts are looked upon only as evidences that manifest it so the hating of our Brother in our hearts is murther and the laying violent hands on him and actually killing him only argues the murderous intent to men who otherwise are not able to know certainly our hearts But God wants none of these evidences since he knows what is in man and needs not the help of the Effects to lead him to the knowledge of the Cause Thus we see the effects of Envy as they respect others or God and our Brethren and from thence may understand the evil of it 3. But the truth is The effects of Envy are most pernicious and deadly to the envious man himself For God is not hurt by it He that shoots an Arrow Job 35. 6. up to Heaven is likely enough to have it fall upon his own pate And since Envy is levelled against the good of our Brother which God is the Author of 't is most likely he 'll either secure him in the possession of his own gift or else make up the loss of it to him some other way Thus though the envy of Joseph's Brethren prevailed so far as to make him leave his own Country yet God took care to advance Act. 7. 9. him in Pharaoh's Court. Certainly the envious person himself has the worst of it or is hurt most by it 1. For it has a most pernicious effect both upon his body and mind causing leanness and paleness to his Body As the Poet has observed He 's sick because Hor. Ep. Lib. 1. Ep. 2. his Brother 's well and the better 't is with another the worse 't is with him As his Brother encreases in his Fortunes in the same degree he decreases in his Comforts For it creates great disturbance trouble and grief to his mind Solomon calls it the rottenness Prov. 14. 30. Invidiâ Siculi non invenêre Tyranni Majus tormentum ibid. of the bones And the Satyrist sayes 'T is a most fretting tormenting Disease such as will let the mind enjoy no quiet that is infested with it 2. By this means we are most likely to lose the favour of men For he that envies his Brother will be apt at some time or other to detract from him and speak against him and that will lose him in the esteem of those that hear him For they that are at present unconcerned in the envious man's detractions will think with themselves they know not how soon they may be so since he may have the same Motives to speak against them hereafter as he has now to speak against others And hence they presently conceive a very mean opinion of him and that most deservedly because they see him set against all that 's good in others And therefore Plutarch compares Envy to the Cantharides who destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. de Invid the ripest Fruits and fullest blown Roses 't is levelled against the highest worth and greatest good 3. By this means we certainly exclude our selves the favour of God who cannot choose but be offended with us for being troubled and grieved at his disposals and for loving them the less to whom he 's most kind and bountiful Besides envy is the Parent of many other evils as you have heard and so involves us in the greater guilt and consequently must needs render us the more hateful in the sight of God Since his love is proportioned to the degree of goodness which he beholds in men so will his hate to the degree of evil 4. This sin of Envy will exclude a man Heaven as well as any other For proof of which you need read only what 's written Gal. 5. 21. Where the Apostle reckons envyings amongst the works of the flesh and then adds Of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdom of God Mere self-love therefore one would think should if there wanted other Motives prevail effectually with men to lay down this filthy passion and to be as fearful of admitting it into their bosoms as they would be of a Thief into their houses who comes to rob them of all that 's valuable in them And to be as careful of suppressing it as they would be of fire that if it be let alone would wast and devour all before it But besides what has been said already I might add 1. That 't is a base Vice as appears by every one's being ashamed to own it There being some that will own other sins but every one endeavours to hide this 2. 'T is a Vice highly unjust since 't is so far from giving others their due that it pursues them with the greatest hatred scorn and reproach who deserve the best Hence the Moralist tells us That we cannot envy any one justly There may some seeming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice appear in our hatred because the party may have done us an injury But there can be none in our Envy because 't is levelled against him that has done us none And 't is for his good not for his evil that he 's envied 'T is true in one sense it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 27. said to be just as Gregory Nazianzen has observed because 't is a means to destroy him who fosters and cherishes so foul a Vice 3. 'T is of a vast extent and is not to be confined bearing ill to all the fortunate and happy