Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cause_n	sin_n	world_n	5,042	5	5.2006	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26041	The envious man's character a sermon preached at S. Mary's Church in Cambridge / by William Aspin ...	Aspin, William, 1635 or 6-1714.	1684 (1684)	Wing A4003; ESTC R217	17,795	37

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 l●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