Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	die_v	good_a	2,567	5	3.9002	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48524	A sermon preach'd before the King at Kensington, January 13, 1694/5 by J. Lambe ...	Lambe, John, 1648 or 9-1708.	1695 (1695)	Wing L226; ESTC R3112	12,263	32

If another Man's Estate will sowre the enjoyment of his own he must be unhappy till he has ingross'd the World If he will not suffer others to be under the same possibilities of good Fortune with himself if he must be distinct from the rest of his kind or neither endure himself nor them he must of necessity be always Miserable for the World will never be at his Command But is not this a most horrible Infatuation O! Invide qui nunquam quiescere potes an ignoras quod omnis malitia habet aliquam felicitatis umbram sed tu ipsa Invidia nequissima peffis totmentum sine refrigerio morbum sine remedio laborem sine Respiratione poenam sine intermissione famem sine saturitate semper habere videris Aug. Serm. 18. a blindness upon the Mind Is he not a silly one indeed He is not a Fool in a single Instance but he has lost his Understanding It looks like a Judgment of God upon a Man a Punishment of Wickedness rather than a Vice For as a Bird in a Net he is always busie always angry striving and fretting and labouring in vain till his Spirits are exhausted and he has work'd himself to Death And thus much for the Character of an Envious Man that he is a silly one I proceed as I proposed in the Third Place to consider the fatal effects of this foolish Vice or how certainly it will destroy him For Envy slayeth the silly one it does not only expose him at the present and make his Life uneasie to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher calls it but it destroys him utterly and kills him in the end It affects his Body vitiates his Mind destroys his Soul and ruines him in all Capacities First It affects his Body It is not understood that every Man that is Envious dies of Envy but that the Distemper is Mortal and every Man that labours under it is in danger of Death The causes are at work which naturally tend to produce the effect For there is nothing plainer than that the Passions of the Mind have good or ill effects upon the Body as they are managed An easie chearful steddiness of Temper contributes very much to the Vigour Health and Pleasure of the Body but a tetrical Humour Envy Peevishness and Discontent ferment and sowre the Blood precipitate the motion of the Spirits urge outragious Passions fill the Mind with angry Thoughts hinder Rest destroy our Appetites and take away all Enjoyment breed Grief and Melancholly and end in a sickly livid Look in Lassitude Consumption and Despair Nay many times it affects the Head so far that it makes the Envious his own Destroyer Isoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Philosopher And upon these Accounts it is express'd in Scripture by a Fire that melts him Psal 112.10 by a Worm that gnaws him by a Canker that frets him Psal 37.1 by Rottenness in his Bones Tarmes Ossium that consumes and wastes him Prov. 14.30 Thus Envy is a lingring Death and he that is troubled with it has his Mortal Wound about him It is a Poyson that is slow but sure And as Envy hurts the Body so also in the Second Place it vitiates the Mind and destroys the Moral Life Envy is the Corruption of the Human Nature a base degeneracy into the bestial State For what is the distinction between Us Men and Brutes but the Social Vertues but Right and Property or the gratifying of our selves with respect and safety to the interest of others Envy therefore changes our very Nature and superinduces another but a most horrid Form upon us When Universal Justice and Mortality are laid aside there is not in the World so mischievous a Being as Man When the restraints of Virtue are losened or put off he is by so much the most Savage Creature as Reason abused that is resolv'd into a selfish spiteful Cunning is the keenest and the most able instrument of Mischief Thus Envy never is alone it is not a single Vice but a radical Evil that diffuses its Malignity into every part and expels all Virtue out of the Soul Omnes virtutes concremat says St. Augustine Omnia bona dissipat omnia mala generat Ser. 18. And Where Envy and Strife are there is Confusion and every Evil Work says the Apostle St. James And if Envy divests a Man of his Virtue and his Reason it must of necessity destroy his Soul too and thus it slayeth the silly one in all his Capacities of Suffering Envy is more directly contrary to the Nature of God than any other Vice more diametrically opposite to Love and Goodness which are his very Definition for God is Love 1 John 4.8 Where then will the Envious Man appear who has defac'd the Image of God upon his Soul and turn'd the Laws of his Nature off the Hinges as St. Chrysostom in one of his Homilies expresses it Or if he be a Christian as we all are it is so much the worse for Christianity condemns him utterly he is a Scandal to the Gospel and ought to cast off the Profession of it For Christianity is founded in Love and our Saviour was introduc'd by the Heavenly Choir with Peace on Earth Good Will to Men. And what was the Design of his Glorious Appearance but to Reconcile us to God to skreen us from his Wrath and establish Love and Amity in the World And what was his Doctrine that he taught us Was it not To Love our Neighbour as our selves Was it not to Learn of Him to be Meek and lowly in Mind and not to affect applause superiority or the highest Place This then is Christianity that we wish well to all Mankind and are content with our own Condition that we sympathize with our Neighbour as Members one of another Rom. 12. that we Rejoyce with them that do Rejoyce and Mourn with them that Mourn that we be not high-minded but apt to preferr one another in Honour that we think no Evil that we speak no Evil of any Man but that we walk according to the Gospel and not in Strife and Envying This is the Life and Spirit of our Religion and therefore Envy is opposed to Christianity and represented as a Gentile Heathen Disposition 1 Cor. 3.3 and the Envious are said to be Enemies and at Enmity with God St. James 4.5 6 c. and that they shall never Inherit the Kingdom of Heaven Gal. 5.21 No! to that Spirit without all dispute they must go and with him they shall live whose Image they bear and who acted them here on Earth He has rooted out of his Soul whatsoever was Divine and now his Spirit is removed so far from God that it can never be united to him for He that Loves not knows not God Thus Envy is a Mark upon a Man it is the effect of a Reprobate Mind and a consignation of him to eternal ruine Rom. 1.29 And thus as briefly as I could