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 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;
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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;
and that for no other reason, but Because Abel, for the Goodness and sincerity of his heart, was more approved of by God than Cain. This Exampl of the violent and outrageous cruelty and injustice of Envy we have in the beginning of the World;
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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,
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 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,
And in that very offspring 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,
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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,
but Because God had in Visions revealed his favour to Joseph, and his Father loved him, Set themselves in the most bitter manner against the poor innocent child,
And in Civil History, in the History of all Commonwealths, we find innumerable Examples of Great and Mighty Men, that have been overthrown and destroy'd purely by Envy.
And in Civil History, in the History of all Commonwealths, we find innumerable Examples of Great and Mighty Men, that have been overthrown and destroyed purely by Envy.
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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.
Nay, we have Instances even of Princes themselves, when they have Thought their Honour obliged them to stand between their Favourites and a general Envy, that have fallen together with them.
For 'tis 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.
For it's 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.
Having thus given you a Tast of the Evil Nature of Envy, whereby we may perceive it to be the most violent and unruly of all the Passions, to be indeed the very worst of all the Diseases of Man's Mind:
Having thus given you a Taste of the Evil Nature of Envy, whereby we may perceive it to be the most violent and unruly of all the Passion, to be indeed the very worst of all the Diseases of Man's Mind:
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and use proper Remedies to cure it, either in our selves or others, I shall, First, Endeavour to give a just Description of it, that we may perfectly know it.
and use proper Remedies to cure it, either in our selves or Others, I shall, First, Endeavour to give a just Description of it, that we may perfectly know it.
1. To know what Envy is, we shall find, if we consider it, That it is a Displeasure or Trouble arising in a Man's mind from the sight or knowledge of another Person's prosperity, (of whatsoever sort that Prosperity be,
1. To know what Envy is, we shall find, if we Consider it, That it is a Displeasure or Trouble arising in a Man's mind from the sighed or knowledge of Another Person's Prosperity, (of whatsoever sort that Prosperity be,
Or those they accounted scarce their Equals get above them. And therefore Envy frequently breeds amongst Relations, near Neighbours, or men of a like sort.
Or those they accounted scarce their Equals get above them. And Therefore Envy frequently breeds among Relations, near Neighbours, or men of a like sort.
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And therefore we may observe in History, That the Course which Wise Rulers have always taken to prevent this mischief, hath been with great Care to proportion Favour to Merit.
And Therefore we may observe in History, That the Course which Wise Rulers have always taken to prevent this mischief, hath been with great Care to proportion Favour to Merit.
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There is indeed a Commotion, that arises in Mens Hearts upon the like occasion of seeing the Prosperity or Honour of another, which they think themselves as capable of;
There is indeed a Commotion, that arises in Men's Hearts upon the like occasion of seeing the Prosperity or Honour of Another, which they think themselves as capable of;
& is that Vertue, which St. Paul exhorts to in those words, Let us consider one another to provoke unto Love and to good Works, Heb. 10.24. Which doth not like Envy covet the Reward, but the work too;
& is that Virtue, which Saint Paul exhorts to in those words, Let us Consider one Another to provoke unto Love and to good Works, Hebrew 10.24. Which does not like Envy covet the Reward, but the work too;
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and which hath always this great Difference to distinguish it from Envy, or those Carnal NONLATINALPHABET, which are ill Translated Emulations in the 5 th. of the Gal. that these are always joyn'd with Hatred and evil-Will;
and which hath always this great Difference to distinguish it from Envy, or those Carnal, which Are ill Translated Emulations in the 5 th. of the Gal. that these Are always joined with Hatred and evil-Will;
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We have a lively Instance of the difference of these two Qualities in Saul and Jonathan upon the very same occasion of David 's killing Goliah. Saul, we see, envied him for that great Action,
We have a lively Instance of the difference of these two Qualities in Saul and Johnathan upon the very same occasion of David is killing Goliath. Saul, we see, envied him for that great Actium,
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Plutarch in his Lives gives us two Notable Examples of the powerful working of Emulation in the hearts of two Famous Captains, Themistocles among the Greeks, and Caesar among the Romans.
Plutarch in his Lives gives us two Notable Examples of the powerful working of Emulation in the hearts of two Famous Captains, Themistocles among the Greeks, and Caesar among the Roman.
Sometimes he disguises it under a Mighty pretended Zeal for the Truth, sometimes under a great Love for the publick Good and Welfare, sometimes under a Charitable Concern and great Tenderness for the Good or Credit of his Neighbour, whom he seems to pity, whilst he disparages;
Sometime he disguises it under a Mighty pretended Zeal for the Truth, sometime under a great Love for the public Good and Welfare, sometime under a Charitable Concern and great Tenderness for the Good or Credit of his Neighbour, whom he seems to pity, while he disparages;
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but in all that have not wholly mortified their carnal Affections (amongst whith S. Paul reckons this) there is some Taint of envy, according to the words of St. James, ch. 4. v. 5. Do ye think that the Scripture saith in vain, The Spirit that dwelleth in us, lusteth to Envy? Without the powerful Grace of God to pluck it up, this Root of bitterness will grow in the hearts of all the Corrupt Children of Adam.
but in all that have not wholly mortified their carnal Affections (among vuhith S. Paul reckons this) there is Some Taint of envy, according to the words of Saint James, changed. 4. v. 5. Do you think that the Scripture Says in vain, The Spirit that dwells in us, Lusteth to Envy? Without the powerful Grace of God to pluck it up, this Root of bitterness will grow in the hearts of all the Corrupt Children of Adam.
that we may be the more set against it, that we may avoid it our selves, that we may beware of it in others, that we may use our utmost endeavours to quench this Flame, to dispatch this Hydra, to shut up this Pandora 's Box, out of which mischeif hath and doth continually fly over all the Earth, according to the words of the Apostle, Where Envy is, there is confusion, and every evil Work.
that we may be the more Set against it, that we may avoid it our selves, that we may beware of it in Others, that we may use our utmost endeavours to quench this Flame, to dispatch this Hydra, to shut up this Pandora is Box, out of which mischief's hath and does continually fly over all the Earth, according to the words of the Apostle, Where Envy is, there is confusion, and every evil Work.
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For if we consult Histories, either Sacred or Civil, or the experience of any observing men, we shall find, that there hath been no Disturbance in the state, no Heresy or Schism in the Church, no trouble in any little Neighbourhood or private Family,
For if we consult Histories, either Sacred or Civil, or the experience of any observing men, we shall find, that there hath been no Disturbance in the state, no Heresy or Schism in the Church, no trouble in any little Neighbourhood or private Family,
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or Profit, presently those that think themselves as capable, or as deserving as he, raise a clamour, seek to disparage, endeavour to oppose him, lay plots for his Downfal and Ruin;
or Profit, presently those that think themselves as capable, or as deserving as he, raise a clamour, seek to disparage, endeavour to oppose him, lay plots for his Downfall and Ruin;
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For a man that has so many Vices, that they cannot be reckon'd up, when once he has a little got the start of his Neighbours in his Fortune, had been as good and as innocent a man as any one living,
For a man that has so many Vices, that they cannot be reckoned up, when once he has a little god the start of his Neighbours in his Fortune, had been as good and as innocent a man as any one living,
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Yet envy many times so blinds mens eyes, that they will rather hurt themselves, injure the common Good and Safety, ruine their Native Country, hazard all that is dear or precious, rather than not do what they can to pull down and destroy those whom they envy.
Yet envy many times so blinds men's eyes, that they will rather hurt themselves, injure the Common Good and Safety, ruin their Native Country, hazard all that is dear or precious, rather than not do what they can to pull down and destroy those whom they envy.
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For though the Scriptures of the New Testament are full of Precepts against envy, such as that of St. Paul, Gal. 5.26. Let us not be desirous of Vain Glory, provoking one another, envying one another.
For though the Scriptures of the New Testament Are full of Precepts against envy, such as that of Saint Paul, Gal. 5.26. Let us not be desirous of Vain Glory, provoking one Another, envying one Another.
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but Heavenly Riches and Honours, (the way to which could never be the same with that by which Satan fell from them) and tho' he gave to the Ministers of his Church the greatest Caution against vain Ambition,
but Heavenly Riches and Honours, (the Way to which could never be the same with that by which Satan fell from them) and though he gave to the Ministers of his Church the greatest Caution against vain Ambition,
Thence hath arisen the Disturbance of the Peace of the Church, there have been men like Diotrephes, whom we read of in the 3d. Epistle of John, ver. 9. who lov'd Preeminence, and therefore envyed the Possession of it by any other Persons;
Thence hath arisen the Disturbance of the Peace of the Church, there have been men like Diotrephes, whom we read of in the 3d. Epistle of John, ver. 9. who loved Preeminence, and Therefore envied the Possession of it by any other Persons;
This in all Ages of the Church, if we look into Ecclesiastical History, we shall find to be the first and chief Cause of all Heresies, Sects and Schisms.
This in all Ages of the Church, if we look into Ecclesiastical History, we shall find to be the First and chief Cause of all Heresies, Sects and Schisms.
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and so first prated against them, and then made Divisions from them. Thus of Old, the Novation, Donatist, Arrian, and many other both Schisms and Heresies began:
and so First prated against them, and then made Divisions from them. Thus of Old, the Novation, Donatist, Arrian, and many other both Schisms and Heresies began:
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So that if God should leave Human Nature to it self, as long as there is such a thing as Envy in it, there could be no Church-Government, there could be no Unity in the World.
So that if God should leave Human Nature to it self, as long as there is such a thing as Envy in it, there could be no Church-Government, there could be no Unity in the World.
Having thus spoken of the Disturbance of Church and State that is given by Envy, I need say nothing of that Trouble and Vexation, that flood of Evil speaking, of Evil surmising, the multitude of Feuds and Quarrels, that Envy begets in every little Neighbourhood, in every private Family;
Having thus spoken of the Disturbance of Church and State that is given by Envy, I need say nothing of that Trouble and Vexation, that flood of Evil speaking, of Evil surmising, the multitude of Feuds and Quarrels, that Envy begets in every little Neighbourhood, in every private Family;
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And to what end is all this Mischief done by Envious Men? What do they get by it? There is certainly a great deal of Labour, in contriving, in prosecuting, and yet hiding Envious Designs.
And to what end is all this Mischief done by Envious Men? What do they get by it? There is Certainly a great deal of Labour, in contriving, in prosecuting, and yet hiding Envious Designs.
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but in the Sin it self, besides the punishment he must expect hereafter, which can be no other than what is inflicted upon the Devils, his Sin being the same with theirs.
but in the since it self, beside the punishment he must expect hereafter, which can be no other than what is inflicted upon the Devils, his since being the same with theirs.
a Punishment so great, that when a man becomes extreamly Envious, it even pines him away, it wastes his flesh, consumes his bones, eats his very heart;
a Punishment so great, that when a man becomes extremely Envious, it even pines him away, it wastes his Flesh, consumes his bones, eats his very heart;
But since Envy is such a Plague to all the Earth, such a Disturbance to Society, such a Breeder of Discontent and Faction in the State, such a never-ceasing Cause of Schism and Division in the Church:
But since Envy is such a Plague to all the Earth, such a Disturbance to Society, such a Breeder of Discontent and Faction in the State, such a never-ceasing Cause of Schism and Division in the Church:
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We ought to know that this is an imperfect State, wherein evil must be mixt with good, of which there can be a perfect separation onely in the future Life;
We ought to know that this is an imperfect State, wherein evil must be mixed with good, of which there can be a perfect separation only in the future Life;
and therefore here they must pass through many Tryals and difficult Methods of Discipline and Improvement, amongst which, the Envy both of Men and Devils,
and Therefore Here they must pass through many Trials and difficult Methods of Discipline and Improvement, among which, the Envy both of Men and Devils,
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and are watchful, to expose men on any fault or miscarriage; and this doubtless keeps many Persons from being so bad as otherwise they would be. Again;
and Are watchful, to expose men on any fault or miscarriage; and this doubtless keeps many Persons from being so bad as otherwise they would be. Again;
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As we read in the First of Job, the Devil, when he could not find any disobedience to charge Job with, charg'd him with worldly and self-ends in his obedience:
As we read in the First of Job, the devil, when he could not find any disobedience to charge Job with, charged him with worldly and self-ends in his Obedience:
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they keep the World in a great deal of Awe, and are oftentimes our truest Friends to discover to us those faults which otherwise we should have over-look'd.
they keep the World in a great deal of Awe, and Are oftentimes our Truest Friends to discover to us those Faults which otherwise we should have overlooked.
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They make us circumspect in every Action, and I believe, a great many may say by experience, That the Envy of their Enemies (though it is no thank to them) hath contributed more to the Reformation,
They make us circumspect in every Actium, and I believe, a great many may say by experience, That the Envy of their Enemies (though it is no thank to them) hath contributed more to the Reformation,
and every wise and good Man ought to make this Advantage of others Envy, he ought to grow the more careful and circumspect in all his ways, and so to profit thereby.
and every wise and good Man ought to make this Advantage of Others Envy, he ought to grow the more careful and circumspect in all his ways, and so to profit thereby.
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therefore, when Envious Men raise slanders, contrive evil devices against those they Envy, the Persons envyed are apt to retort them, to render evil for evil,
Therefore, when Envious Men raise slanders, contrive evil devices against those they Envy, the Persons envied Are apt to retort them, to render evil for evil,
The best way then to prevent so much Mischief, as Envy usually brings into the World, is to use what means we can to cure this evil Disease in Mens Minds, which is the
The best Way then to prevent so much Mischief, as Envy usually brings into the World, is to use what means we can to cure this evil Disease in Men's Minds, which is the
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So likewise, in that other memorable Instance of the Envy of Saul gainst David; Saul envyed not David 's Courage in venturing to go against Goliah, for that he might have had himself;
So likewise, in that other memorable Instance of the Envy of Saul gainst David; Saul envied not David is Courage in venturing to go against Goliath, for that he might have had himself;
but Saul envyed the praise, that David got by this, when the Women celebrated his Valour in their Songs, saying, Saul hath slain his Thousands, but David his Ten Thousands. He was very willing that David shou'd have the Fighting,
but Saul envied the praise, that David god by this, when the Women celebrated his Valour in their Songs, saying, Saul hath slave his Thousands, but David his Ten Thousands. He was very willing that David should have the Fighting,
I say besides this, if men wou'd but enquire what there is in popular praise, in worldly Wealth or Greatness, they wou'd find them so unfit and improper to give true Content or Satisfaction to man's Mind;
I say beside this, if men would but inquire what there is in popular praise, in worldly Wealth or Greatness, they would find them so unfit and improper to give true Content or Satisfaction to Man's Mind;
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that a wise man wou'd hardly spend one anxious or solicitous thought about them, much less torment his mind with so grievous and sore a passion (as Envy is) for them:
that a wise man would hardly spend one anxious or solicitous Thought about them, much less torment his mind with so grievous and soar a passion (as Envy is) for them:
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Especially when that more substantial good of doing well, and performing our Duty, and what becomes us in all Circumstances, is always within our Reach and Power, the Grace of God waiting continually to assist us therein;
Especially when that more substantial good of doing well, and performing our Duty, and what becomes us in all circumstances, is always within our Reach and Power, the Grace of God waiting continually to assist us therein;
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and even we our selves, (and he cannot but have a just Title to do whatsoever he will with his own) we can never have an evil or an envious Eye at the Prosperity of any of our Brethren.
and even we our selves, (and he cannot but have a just Title to do whatsoever he will with his own) we can never have an evil or an envious Eye At the Prosperity of any of our Brothers.
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as Solomon says in the 9. of Eccles. ver 1. Judge either of God 's Love or Hatred, by the things that are before us, by the disposal of worldly Advantages;
as Solomon Says in the 9. of Eccles. for 1. Judge either of God is Love or Hatred, by the things that Are before us, by the disposal of worldly Advantages;
Even, according to Natural Reason, and the Judgment of the Philosophers, those that are term'd the good things of this World, are not good in themselves, but as they are us'd:
Even, according to Natural Reason, and the Judgement of the Philosophers, those that Are termed the good things of this World, Are not good in themselves, but as they Are used:
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They make him but more remarkably foolish, they greaten and shew his faults more advantageously, and in a clearer light, they also blow up and inflame his Lusts and Passions:
They make him but more remarkably foolish, they greaten and show his Faults more advantageously, and in a clearer Light, they also blow up and inflame his Lustiest and Passion:
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How much more, if we consider what the end of all this is like to be? God may suffer wicked men to prosper in this World, to fill up the measure of their Iniquities;
How much more, if we Consider what the end of all this is like to be? God may suffer wicked men to prosper in this World, to fill up the measure of their Iniquities;
c-crq d dc, cs pns12 vvb r-crq dt n1 pp-f d d vbz av-j pc-acp vbi? np1 vmb vvi j n2 pc-acp vvi p-acp d n1, pc-acp vvi a-acp dt n1 pp-f po32 n2;
And if men would impartially examine their own fitness for the Stations they envy others, they might easily cure themselves of this troublesome Passion.
And if men would impartially examine their own fitness for the Stations they envy Others, they might Easily cure themselves of this troublesome Passion.
cc cs n2 vmd av-j vvi po32 d n1 p-acp dt n2 pns32 vvb n2-jn, pns32 vmd av-j vvi px32 pp-f d j n1.
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;
And again, You 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;
cc av, pn22 vbr pi n1, vvn np1 crd crd) vmb vbi av av-j p-acp vvg cc vvg p-acp d j, cst vvz p-acp po31 n1, cst pns31 vmb vvi dt j n1 cc n1 av;
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;
Because they Are dear to him, and of the same Body. For as a man, that has natural Affection, rejoices in the Prosperity of his Children, or near Relations;
c-acp pns32 vbr j-jn p-acp pno31, cc pp-f dt d n1. p-acp p-acp dt n1, cst vhz j n1, vvz p-acp dt n1 pp-f po31 n2, cc j n2;
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,
By planting this Noble Charity then among men, our Blessed Saviour hath countermined all the devices of Satan, hath destroyed the works of the devil, which he chiefly promoted and carried on by Envy. And as the devil by Envy First disturbed Heaven it self,
p-acp vvg d j n1 av p-acp n2, po12 j-vvn n1 vhz vvn d dt n2 pp-f np1, vhz vvn dt n2 pp-f dt n1, r-crq pns31 av-jn vvd cc vvd a-acp p-acp n1. cc p-acp dt n1 p-acp vvb ord vvn n1 pn31 n1,
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 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 Exampl,
cc vhz p-acp vvn d n1 pp-f n1 cc n1 p-acp dt n1, av po12 j-vvn n1 p-acp dt n-jn, p-acp n1, pp-f r-crq n1 vbds dt js cc js n1,
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;
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;
cc vvb pno12 p-acp dt n1, cs pns12 av-j vvb p-acp n1, pp-f vvg p-acp dt d j n1 pp-f n1 cc n1, cst dt j n2 vbr p-acp;
