Selected quad for the lemma: mind_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mind_n	affection_n	heart_n	word_n	2,717	5	3.9939	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28313	The nature and mischief of envy a sermon preach'd before the Queen, Aug. 20, 1693 / by Jonathan Blagrave ...	Blagrave, Jonathan, 1652-1698.	1693 (1693)	Wing B3110; ESTC R12893	14,097	30

or power he will be so far from envying others Advancement that he will be glad that he himself is not set in so slippery a place where he knows not whether he should be able to stand upright It is therefore excellent Advice that is given by the wise Son of Syrach Seek not to be Judge not being able to take away Iniquity And if men would impartially examine their own fitness for the Stations they envy others they might easily cure themselves of this troublesome Passion But as the Apostle speaks men neither measuring nor comparing themselves as they ought are not wise but fall into many foolish and hurtful Lusts and Passions Lastly A true Christian Charity is a most effectual Remedy against Envy For this pluks it up by the very Roots and plants in our Hearts what is most contrary thereunto For he that truly loves his Brother can never Envy him so says the Apostle Charity envyeth not He that loves his Neighbour as himself Nay that accounts his Neighbour to be himself for so the Apostles Words imply Ye are members one of another Rom. 12.5 And again Ye are one Body 1 Cor. 10 17. will be so far from envying or repining at any good that happens to his Brother that he will find a sensible Joy and Delight therein according to the Words of the Apostle 1 Cor. 12.26 If one member be honour'd all the members rejoyce with it It is a wonderful Alteration that true Charity if it once take possession of a mans heart maketh in all the Passions and Affections of his mind For nothing in our Brethren can be grievous to us when we have Charity Nothing can but what is an Evill to them and that also moves Compassion and not Hatred not only Hatred and Malice and Envy and all those troublesom and tormenting Passions are utterly banish'd out of our hearts by Charity but our hearts are thereby mightily enlarged Our Joy and Delight are made more Noble and more Abundant we have a Spiritual and Rational Delight instead of that which is sensual and brutish to which a man that has a base Self-love is only confin'd neither is our Joy so poor and narrow as to be limited within the Compass of one Particular But he whose Heart is enlarg'd with Charity partakes of Joy in all mens Happiness which he accounts his own because they are dear to him and of the same Body For as a man that has natural Affection rejoyces in the Prosperity of his Children or near Relations or he that hath a true sence of friendship reioyces in the Happiness of his Friend so a truly Charitable man that accounts himself nearly related and a friend to all men rejoyces in any good that happens to any man if it be indeed a good to him By planting this Noble Charity then amongst men our Blessed Saviour hath countermin'd all the devices of Satan hath destroy'd the works of the Devil which he chiefly promoted and carried on by Envy And as the Devil by Envy first disturb'd Heaven it self and hath since wrought all manner of mischief and Confusion in the Earth so our Blessed Saviour on the contrary by Charity of which himself was the Greatest and Noblest Example and which he hath made his Chief Commandment and taken the greatest care to instruct us in and press upon us hath restor'd all things hath establish'd the Blessed Angels in their Happy State hath given Peace on Earth and put us into a Capacity if we continually walk in Charity of coming to the same unalterable state of Glory and Happiness that the Holy Angels are in of coming to those Regions of Bliss and Joy where all Rejoyce in one anothers Felicity where mutual Love and most sincere kindness makes the Blessedness of all that Glorious Society the Blessedness of every particular Member of it where being most nearly united together in the most intimate concern for one another in the straitest Bond of Friendship and having as it were but one Mind and one Soul they partake of one common and unexpressible Joy together To which God of his Infinite Mercy bring us all for Jesus Christ his sake Amen FINIS Books Printed for John Southby at the Harrow in Cornhil London By the same Author A Sermon Preached before the QUEEN at White-Hall Aug. 23. 1691. published by her Majesties Command The Unworthy Non-Communicant A Treatise shewing the danger of Neglecting the Blessed Sacrament of the Lords Supper and rectifying the mistakes of many in this Age concerning it The First part The Third Impression Corrected with Addition of Prayers before and after Receiving the Sacrament The Benefit of Early Piety recommended to all Young Persons and particularly to those of the City of London The Second Edition part 1 st A Sermon preached before the Right Honourable Sir Tho. Stamp Lord Mayor the Court of Aldermen and Citizens of London Septemb. 29. 1692. at the Election of the Lord Mayor for the Year ensuing These Three By William Smythies Curate of St. Giles Cripplegate London The present War No Burden to ENGLAND

The Nature and Mischief of Envy A SERMON Preach'd before the QUEEN Aug. 20. 1693. BY JONATHAN BLAGRAVE D.D. Sub-Almoner and Chaplain in Ordinary to Their MAJESTIES Publish'd by Her Majesties Command LONDON Printed for John Southby at the Harrow in Cornhill and Sold by R. Taylor near Stationers-hall 1693. PROV xxvii iv Latter part of the Verse Who is able to stand before Envy The whole Verse runs thus Wrath is Cruel and Anger is Outragious But who is able to stand before Envy AND in these Words the Wise Man designs to set forth the great Evil of Envy to shew us how violent and mischievous a Passion it is and to that end he compares it with two very exorbitant commotions of Mans mind with Wrath and with Anger or FVRY for so it should rather have been Translated the word in the Original implying the highest degree or utmost transport of Anger Now a man that is in Wrath or Anger against any one forgets all kindness to that person he will no longer be govern'd by any law of Love or Charity in any of his Actions towards him Therefore sayes the Wise man Wrath is Cruel all Kindness is lost in an angry or wrathful mans heart And yet perhaps such an one will not do a manifest wrong or injustice to the person he is Angry with But then when Anger rises to a great excess it is rightly term'd Fury and one that is possess'd with it is a Mad-man for the time He hath no regard to Right or Wrong he cares not what injury or mischief he doth and therefore sayes the wise man Fury is Outragious And yet worse than either of these more unkind and uncharitable more unjust more violent and much more mischievous than either of them is Envy There is neither any goodness nor yet any strength that is a sufficient guard against it For First There is no mans Innocency no mans Vertue that can secure him from the direful strokes of Envy Nay many times the more Innocent the more Religious useful and beneficial a man is in his place and station Envy encreases the more against him The Reputation Dignity or Profit such a man gains by his good Qualities inflames the hearts of the Envious and makes them contrive and act all they can for his Ruine When there were but two Brothers in the world and there must be the strongest and most engaging Tie between them both of natural Affection and Love of Society yet Envy broke through all this and made one of them inhumanly Murder the other and that for no other reason but because Abel for the goodness and sincerity of his heart was more approv'd of by God than Cain This example of the violent and outragious cruelty and injustice of Envy we have in the beginning of the World we have another like it in the beginning of Gods chusing him a peculiar Church There we find Esau would have killed his Brother for no other reason but because Jacob valued being the Father of the Faithful more than profane Esau did and so God determin'd to have his Church in Jacob's off-spring And in that very off-spring we have presently a strange instance of the blind and inexorable cruelty of Envy in the Patriarchs otherwise good men who for no other reason but because God had in Visions reveal'd his favour to Joseph and his Father lov'd him set themselves in the most bitter manner against the poor innocent child and had no compassion on him when They saw the anguish of his Soul when he besought them they wou'd have kill'd him The greatest pity they cou'd shew him was to sell their Brother to be a slave to Infidels as St. Stephen sayes Acts 7.9 The Patriarchs mov'd with Envy sold Joseph into Egypt We have likewise a Signal Instance in the History of Saul and David of the great Injustice and Vile Ingratitude of Envy For certainly never was Master better serv'd than Saul was by David never did one man receive greater Benefits from another For first the man whom the whole Host of Israel fear'd was slain by David the Kings Enemies were often discomfited and destroyd by David Saul himself was frequently refresh'd and comforted by him when he lay under the heavy oppression of a Melancholly and an Evil Spirit His life also was divers times sav'd and preserv'd by him David had married his Daughter and was his son's friend He never had done the least Injury either to him or his but shew'n all kindness to the House of Saul and yet Saul looking upon him with an Envious Eye 1 Sam. 18.9 continually with great eagerness hunted after his life to destroy it But the greatest instance of all of the most wicked Injustice and baseness of Envy is in the Envy of the Scribes and Pharisees against our Saviour who was purely Envied for the Reputation of his goodness and nothing else for he neither had nor sought any earthly Title or Riches neither cou'd they accuse him of any sin And yet for Envy as Pilate himself cou'd see They deliver'd him up to the most cruel and shameful Death And as there is no Innocency so clear no Goodness so perfect that can preserve a Man from the soul Reproaches the malicious Contrivances and the ruining practices of Envy So Secondly There is no Man so great or powerful or of so secure an Estate or Fortune but the Violence of Envy hath been capable of overthrowing him Sometimes a private Envy hath been able to do it but a common Envy hath seldom fail'd of accomplishing any Mans ruine We have many Instances in Sacred Writ of Great Men destroy'd by Envy as Abner Captain of the Host of Israel and Amasa Captain of the Host of Judah both of them as David observ'd better Men than Joab who through Envy slew them And in Civil History in the History of all Common-wealths we find innumerable Examples of Great and Mighty Men that have been overthrown and destroy'd purely by Envy Nay we have Instances even of Princes themselves when they have thought their Honour oblig'd them to stand between their Favourites and a general Envy that have fallen together with them There is no standing before a Common Envy there is nothing to be done but to get out of the way of it unless a Man will bravely resolve to become a Sacrifice for Truth and the Common Good For 't is to no purpose for a Man to stand on his Innocency to plead his Merit to seek to oblige or gain favour to oppose strength or interest in this Case A Common Envy like an Hurricane or impetuous Torrent overturns and carries all before it at least it doth so for a time till the Truth of things comes to be known by some woful experience so that the Wise Man may well ask this Question in my Text Who is able to stand before Envy Having thus given you a Tast of the Evil Nature of Envy whereby we may perceive it to be the most violent