1. Envy. In the general, invidentia est vitium, quo alterius bono contristamur. A sin by which we grieve at another's good, whether hurtful to us or no. So carnal men are said to live in malice or envy, Titus iii. 3. Fallen man is not only perverse to God, but grown unsociable to men. They would shine alone, and think all is taken from themselves that is given to another. This the apostle telleth us : James iv. 5, * The spirit that dwelleth in us lusteth to envy.* Such an impropriating spirit is natural to us. Children suck it in with their milk, vidi zelantem parvulum. Distinct from this, but like it, is another sin, called 'emulation.' So among the works of the flesh reckoned up, Gal. v. 19-21, in the 20th verse, 'emulation, wrath, strife,' are mentioned as distinct sins from envyings and murders ; where by 'emulation' is not meant that good 'emulation' whereby we strive to excel others in that which is good, virtuous, and praiseworthy, but carnal emulation, whereby we are grieved at the welfare of others, not so
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much from hatred to their good, as because it over-shadoweth us; wherein it dififereth from envy, because an envious man doth not so much grieve because he wants that good himself, as that another hath it. But emulation is an undue commotion of mind, not because another hath good, but because we want it ; for envy is a base mali- cious passion, whereby we grieve at the good and prosperity of others, without any endeavour to attain that good ourselves. There is yet a third sin, and that is by the philosopher termed indignation, when we are troubled, not so much because another man receiveth good, as at the unworthiness of the person that enjoyeth it, because it falls to his share to whom it least belongeth in our conceit and imagination; wherein we deal with God as Joseph with his father Jacob, when a prophetical instinct guided his hands. He thought his father had erred out of blindness or want of sight when he laid his right hand on the head of Ephraim the youngest, and his left hand upon Manasseh the eldest : Gen. xlviii. 18, 'Not so, my father : this is the first-born ; put thy right hand upon his head. I know it, my son, I know it,' saith Jacob. So there is in us an indignation, as if God did preposterously dispense his blessings and misplace his hands, when it falleth out untO' the righteous according to the work of the wicked, and to the wicked according to the work of the righteous ; and thence the expostulation of the saints, whereby they express this indignation against God's pro- ceedings: Jer. xii. 1, ' Righteous art thou, 0 Lord, when I plead with' thee; yet let me talk with thee of thy judgments: wherefore doth the- way of the wicked prosper ? wherefore are all they happy that deal very treacherously?' Hab. i. 12, 13, 'Art thou not from everlasting, 0 Lord my God, mine holy one ? we shall not die, 0 Lord ; thou hast ordained them for judgment, and, 0 mighty God, thou hast established them for correction. Thou art of purer eyes than to behold evil, and canst not look on iniquity. Wherefore lookest thou upon them that deal treacherously, and boldest thy tongue when the wicked devoureth the man that is more righteous than he ? ' There is a fourth word, ^r)\oTvir(a, jealousy or obtrectation, which is a trouble of mind arising from this, that another, in our conceit unworthy, enjoyeth that which we desire, or jealousy lest they take away our Father's blessing from us. Such was the hatred and envy of Esau against Jacob, when he had gotten the birthright from him ; and in after times the envy of Ephraim against Judah, which the prophet speaketh of. Now there is all this in the sin spoken of in the text. There is envy in the general, or a grief and trouble at those good things which others enjoy;, only herein it difFereth, because we are troubled at the exaltation of the wicked, as they have more power to hurt ; and so this envy is not a bare grief, but a sort of fear : there is emulation in it, because there is a desire to excel ourselves, as well as a grief at their respect, honour, and happiness. There is besides indignation in it, because we appre- hend them unworthy, and so are troubled ; which trouble may be good, 80 far as it doth not exceed bounds, and doth only quicken us to prayer ; for it is an evil that we may lay to heart and mourn for. There is an holy mourning for it, as under a judgment : Prov. xxix. 2, ' When the righteous are in authority, the people rejoice ; but when the wicked bear rule, the people mourn ; ' Prov. xi. 10, ' When it goeth well with.
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the righteous, the city rejoiceth ; but when the wicked perish, there is shouting.' It is a disorder that may be regretted, but yet we must take heed of fretting against the Lord. We may complain of it to God : Ps. xii. 1, ' Help, Lord, for the godly man ceaseth, for the faith- ful fail from among the children of men ; ' and ver. 8, * The wicked walk on every side when the vilest men are exalted.' But there is a difference between complaining to God and complaining of God. This indignation groweth sinful when it exceedeth measure, and tempts either to atheism against God, manifested by a dislike and suspicion of God's providence, or to seditious attempts against men. And lastly, there is in it jealousy, because we desire that happiness which they have, or are offended at it, because it seemeth to tend to our preju- dice, and the reproach and burden of our cause ; and so degenerateth into that ^rjXov ircKpbv, James iii. 14, ' bitter zeal.' We translate it, ' bitter envyings,' or that secret discontent and grudge that we take at their advancement or esteem. Well, then, in this envying there is a grudge, and an indignation, and an evil inordinate emulation of their happiness.