passion to arise. It would have proved a blessing to multitudes, to have wanted those advantages for which they are envied. How frequently, for instance, has beauty betrayed the possessors of it into many a snare; and brought upon them many a disaster? Beheld with spiteful eyes by those who are their rivals, they in the mean time glow with no less envy against others by whom they are surpassed; while, in the midst of their competitions, jealousies, and concealed enmities, the fading flower is easily blasted; short-lived at the best, and trifling at any rate, in comparison with the higher and more lasting beauties of the mind.

eye,

But of all the grounds of envy among men, superiority in rank and fortune is the most general. Hence the malignity which the poor commonly bear to the rich, as ingrossing to themselves all the comforts of life. Hence the evil with which persons of inferiour station scrutinize those who are above them in rank, and if they approach to that rank, their envy is generally strongest against such as are just one step higher than themselves.-Alas! my friends, all this envious disquietude, which agitates the world, arises from a deceitful figure which imposes upon the public view. False colours are hung out: the real state of men is not what it seems to be. The order of society requires a distinction of ranks to take place; but, in point of happiness, all men come much nearer to equality than is commonly imagined; and the circumstances, which form any material difference of happiness among them, are not of that nature which renders them grounds of envy. The poor man possesses not, it is true, some of the con

veniences and pleasures of the rich; but, in return, he is free from many embarrassments to which they are subject. By the simplicity and uniformity of his life, he is delivered from that variety of cares, which perplex those who have great affairs to manage, intricate plans to pursue, many enemies, perhaps, to encounter in the pursuit. In the tranquillity of his small habitation and private family, he enjoys a peace which is often unknown at courts. The gratifications of nature, which are always the most satisfactory, are possessed by him to their full extent; and if he be a stranger to the refined pleasures of the wealthy, he is unacquainted also with the desire of them, and by consequence feels no want. His plain meal satisfies his appetite, with a relish probably higher than that of the rich man who sits down to his luxurious banquet. His sleep is more sound; his health more firm; he knows not what spleen, languor, or listlessness are. His accustomed employments or labours are not more oppressive to him, than the labour of attendance on courts and the great, the labours of dress, the fatigue of amusements, the very weight of idleness, frequently are to the rich. In the mean time, all the beauty of the face of nature, all the enjoyments of domestic society, all the gaiety and cheerfulness of an easy mind, are as open to him as to those of the highest rank. The splendour of retinue, the sound of titles, the appearances of high respect, are indeed soothing, for a short time, to the great. But, become familiar, they are soon forgotten. Custom effaces their impression. They sink into the rank of those ordinary things which daily recur, without raising any sensation of joy. Cease, therefore, from

looking up with discontent and envy to those whom birth or fortune have placed above you. Adjust the balance of happiness fairly. When you think of the enjoyments you want, 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. SUPERIOUR 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. * "I could easily bear," says one, "that

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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, with"out any pretension 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; blood boils, my spirit swells with indignation,

my

* Gen. xxxvii. 4.

"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 comparison 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 showed 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 showed 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. Retired 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 breasts; 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;