perly speaking, not grounded on the talents of others. For here, too, our self-complacency brings us relief; from the persuasion that, were we thoroughly known, and full justice done to us, our abilities would be found not inferior to those of our rivals. What properly occasions envy, is the fruit of the accomplishments of others; the pre-eminence which the opinion of the world bestows, or which we dread it will bestow, on their talents above ours. Hence, distinguished superiority in genius, learning, eloquence, or any other of those various arts that attract the notice of the world, often become painful grounds of envy; not indeed to all indifferently, but to those who follow the same line of pursuit. Mere rivality, inspired by emulation, would carry no reproach, were not that rivality joined with obliquity, and a malignant spirit; did it not lead to secret detraction, and unfair methods of diminishing the reputation of others. Too frequently has such a spirit tarnished the character of those who sought to shine in the elegant arts; and who, otherwise, had a just title to fame. Let such as are addicted to this infirmity consider how much they degrade themselves. Superior merit, of any kind, always rests on itself. Conscious of what it deserves, it disdains low competitions and jealousies. They who are stung with envy, especially when they allow its malignity to appear, confess a sense of their own inferiority; and in effect pay homage to that merit from which they endeavour to detract.

But in order to eradicate the passion, and to cure the disquiet which it creates, let such persons farther consider, how inconsiderable the advantage is which their rivals have gained, by any superiority over them. They whom you envy, are themselves inferior to others who follow the same

pursuits. For how few, how very few, have reached the summit of excellence, in the art or study which they cultivate? Even that degree of excellence which they have attained, how seldom is it allowed to them by the world, till after they die? Public applause is the most fluctuating and uncertain of all rewards. Admired as they may be by a circle of their friends, they have to look up to others, who stand above them in public opinion, and undergo the same mortifications which you suffer in looking up to them. Consider what labour it has cost them to arrive at that degree of eminence they have gained; and, after all their labour, how imperfect their recompense is at last. Within what narrow bounds is their fame confined? With what a number of humiliations is it mixed? To how many are they absolutely unknown? Among those who know them, how many censure and decry them?-Attending fairly to these considerations, the envious might come in the end to discern, that the fame acquired by any accomplishment of the mind, by all that skill can contrive, or genius can execute, amounts to no more than a small elevation, raises the possessor to such an inconsiderable height above the crowd, that others may, without disquiet, sit down contented with their own mediocrity.

II. Advantages of fortune, superiority in birth, rank, and riches, even qualifications of body and form, become grounds of envy. Among external advantages, those which relate to the body ought certainly, in the comparative estimation of ourselves and others, to hold the lowest place; as in the acquisition of them we can claim no merit, but must ascribe them entirely to the gift of nature. Yet envy has often shewed itself here in full malignity; though a small measure of reflection might

think also of the troubles from which you are free. Allow their just value to the comforts you possess; and you will find reason to rest satisfied, with a very moderate, though not an opulent and splendid, condition of fortune. Often, did you know the whole, you would be inclined to pity the state of those whom you now envy.

III. Superior success in the course of worldly pursuits is a frequent ground of envy. Among all ranks of men competitions arise. Wherever any favourite object is pursued in common, jealousies seldom fail to take place among those who are equally desirous of attaining it; as in that ancient instance of envy recorded of Joseph's brethren, who hated their brother, because their father loved him more than all the rest. (Gen. xxxvii. 4.) "I could easily bear," says one, "that some others should be more reputable or famous, should be richer or greater, than I. It is but just, that this man should enjoy the distinction to which his splendid abilities have raised him. It is natural for that man to command the respect to which he is entitled by his birth or his rank. But when I, and another, have started in the race of life upon equal terms, and in the same rank; that he, without any pretensions to uncommon merit, should have suddenly so far outstripped me; should have engrossed all that public favour to which I am no less entitled than he; this is what I cannot bear; my blood boils, my spirit swells with indignation, at this undeserved treatment I have suffered from the world." Complaints of this nature are often made, by them who seek to justify the envy which they bear to their more prosperous neighbours. But if such persons wish not to be thought unjust, let me desire them to inquire, whether they have been altogether

fair in the comparisons they have made of their own merit with that of their rivals? and whether they have not themselves to blame more than the world, for being left behind in the career of fortune? The world is not always blind or unjust in conferring its favours. Instances, indeed, sometimes occur, of deserving persons prevented, by a succession of cross incidents, from rising into public acceptance. But in the ordinary course of things, merit, sooner or later, receives a reward, while the greater part of men's misfortunes and disappointments can, generally, be traced to some misconduct of their own. Wisdom bringeth to honour: the hand of the diligent maketh rich; and, it has been said, not altogether without reason, that, of his own fortune in life, every man is the chief artificer. If Joseph was preferred by the father to all his brethren, his subsequent conduct shewed how well he merited the preference.

Supposing, however, the world to have been unjust, in an uncommon degree, with regard to you, this will not vindicate malignity and envy towards a more prosperous competitor. You may accuse the world; but what reason have you to bear ill-will to him, who has only improved the favour which the world shewed him? If by means that are unfair he has risen, and, to advance himself, has acted injuriously by you, resentment is justifiable; but if you cannot accuse him of any such improper conduct, his success alone gives no sanction to your envy. You, perhaps, preferred the enjoyment of your ease, to the stirs of a busy, or to the cares of a thoughtful life. Returned from the world, and following your favourite inclinations, you were not always attentive to seize the opportunities which offered for doing justice to your character, and improving your situation. Ought

you then to complain, if the more active and laborious have acquired what you were negligent to gain? Consider, that if you have obtained less preferment, you have possessed more indulgence and ease. Consider, moreover, that the rival to whom you look up with repining eyes, though more fortunate in the world, may perhaps, on the whole, not be more happy than you. He has all the vicissitudes of the world before him. He may have much to encounter, much to suffer, from which you are protected by the greater obscurity of your station. Every situation in life has both a bright and a dark side. Let not your attention dwell only on what is bright on the side of those you envy, and dark on your own. But, bringing into view both sides of your respective conditions, estimate fairly the sum of felicity.

Thus I have suggested several considerations for evincing the unreasonableness of that disquietude which envy raises in our breast; considerations, which tend at least to mitigate and allay the workings of this malignant passion, and which, in a sober mind, ought totally to extinguish it. The scope of the whole has been to promote, in every one, contentment with his own state. Many arguments of a different nature may be employed against envy; some taken from its sinful and criminal nature; some from the mischiefs to which it gives rise in the world; others, from the misery which it produces to him who nourishes this viper in his bosom. But, undoubtedly, the most efficacious arguments are such as shew that the circumstances of others, compared with our own, afford no ground for envy. The mistaken ideas which are entertained of the high importance of certain worldly advantages and distinctions, form the principal cause of our repining at our own

lot, and envying that of others. To things light in themselves, our imagination has added undue weight. Did we allow reflection and wisdom to correct the prejudices which we have imbibed, and to disperse those phantoms of our own creating, the gloom which overcasts us would gradually vanish. Together with returning contentment, the sky would clear up, and every object brighten around us. It is in the sullen and dark shade of discontent, that noxious passions, like venomous animals, breed and prey upon the heart.

Envy is a passion of so odious a nature, that not only is it concealed as much as possible from the world, but every man is glad to dissemble the appearances of it to his own heart. Hence it is apt to grow upon him unperceived. Let him who is desirous to keep his heart chaste and pure from its influence, examine himself strictly on those dispositions which he bears towards his prosperous neighbours. Does he ever view, with secret uneasiness, the merit of others rising into notice and distinction? Does he hear their praises with unwilling ear? Does he feel an inclination to depreciate what he dares not openly blame? When obliged to commend, does his cold and awkward approbation insinuate his belief of some unknown defects in the applauded character? From such symptoms as these he may infer that the disease of envy is forming; that the poison is beginning to spread its infection over his heart.

The causes that nourish envy are principally two; and two which, very frequently, operate in conjunction; these are, pride and indolence. The connexion of pride with envy, is obvious and direct. The high value. which the proud set on their own merit, the unreasonable claims which they form on the world, and the injustice which they suppose to be done

to them by any preference given to others, are perpetual sources, first of discontent, and next of envy. When indolence is joined to pride, the disease of the mind becomes more inveterate and incurable. Pride leads men to claim more than they deserve. Indolence prevents them from obtaining what they might justly claim. Disappointments follow; and spleen, malignity, and envy, rage within them. The proud and indolent are always envious. Wrapt up in their own importance, they sit still, and repine, because others are more prosperous than they; while, with all their high opinion of themselves, they have done nothing either to deserve, or to acquire, prosperity. As, therefore, we value our virtue and our peace, let us guard against these two evil dispositions of mind. Let us be modest in our esteem, and, by diligence and industry, study to acquire the esteem of others. So shall we

shut up the avenues that lead to many a bad passion; and shall learn, in whatsoever state we are, therewith to be content.

Finally, in order to subdue envy, let us bring often into view those religious considerations which regard us particularly as Christians. Let us remember how unworthy we are in the sight of God; and how much the blessings which each of us enjoy, are beyond what we deserve. Let us

nourish reverence and submission to

that Divine Government, which has appointed to every one such a condition in the world as is fittest for him to possess. Let us recollect how opposite the Christian spirit is to envy; and what sacred obligations it lays upon us to walk in love and charity towards one another. Indeed, when we reflect on the many miseries which abound in human life; on the scanty proportion of happiness which any man is here allowed to enjoy; on the small difference which the diversity of fortune makes on that scanty proportion; it is surprising that envy should ever have been a prevalent passion among men, much more that it should have prevailed among Christians. Where so much is suffered in common, little room is left for envy. There is more occasion for pity and sympathy, and inclination to assist each other. To our own good endeavours for rectifying our dispositions, let us not forget to add serious prayers to the Author of our being, that he who made the heart of man, and knows all its infirmities, would thoroughly purify our hearts from a passion so base and so criminal as envy. Create in me, O God, a clean heart; and renew a right spirit within Search me, and know my heart. Try me, and know my thoughts. See if there be any wicked way in me, and lead me in the way everlasting. (Psal. li. 10; cxxxix. 23, 24.)

me.

on a warfare, running a race, striving to enter in at a strait gate; and, as in this context, labouring in a vineyard. Hence, the conclusion plainly follows, that various active duties are