ENVY has been defined by Mr. Collier, to be a Displeasure for fome fuppofed Advantage in another: And Plutarch tells us, that Envy and Hatred are Paffions fo like each other, that they are often taken for the fame. Generally, indeed, all the Vices are fo confusedly twisted and entangled, that they are not eafily to be diftinguifh'd: For as differing Difeafes of the Body agree in many the like Caufes and Effects, fo do the Disturbances of the Mind.

Whatsoever Resemblance thefe two Paffions bear to each other, they have still peculiar Marks to make them diftinct. Hatred proceeds from an Opinion, that the Perfon we deteft, is evil; and if not generally fo, yet at leaft, in particular to us: For they who think themselves injured, are apt to hate the Author of their Wrongs; and even thofe, who upon other than Self-Refpects, are reputed injurious, we ufually naufeate

and

and abhor. But Envy has only one Sort of Object, the Felicity of others; yet by this it becomes infinite, and like an evil or diseased Eye, is offended with every thing that is bright.

The Object of this Paffion is fomething defirable; and though Excellency, precifely confider'd, cannot occafion Dislike; yet Excellency misplaced, may. The Envious believes himself eclipfed by the Luftre of his Neighbour. It must be certainly from this Motive, that Authors are not confidered with due Regard whilft alive, though Justice is done their Memory in Athes.

· Virtutem præfentem odimus,

Sublatam ex oculis querimus invidi. HOR.

Superior Wit or Excellence in any kind, are Reproaches to the Character of him that cannot stand in Competition for them; and when bis Abilities do not rife, be envieth the Man for poffeffing Qualities of Advantage, which feem to fet his Inferiority more to View. The Reason that we scarce ever efteem a Man equal to his Merit, till we have loft him, seems to be justly touch'd by Velleius Paterculus, in thefe Words, Præfentia invidia, præterita veneratione profequimur. Et illis nos obrui, bis inftrui credimus. We always treat Things prefent with Envy, Things paft with VeneraI 4

tion;

tion; for we believe ourselves kept under by the former, but inftructed by the latter.

Envy muft be determin'd a moft ill-natur'd Vice; 'tis made up of Meannefs and Malice; it wilhes the Force of Goodness reftrain'd, and the Measure of Happiness abated. It laments over Profperity, and fickens at the Sight of Health. Had this Paffion the Governing of the Creation, we fhould have a fad World of it. How would it infet the Air, and darken the Sun; make the Seas unnavigable, and blast the Fruits of the Earth? How would the Face of Nature be overcaft? We should see Confufion without Settlement, Madness without Intervals, and Poison without Antidotes. Could the Envious prevail, all noble Undertakings would be crufh'd, and Invention nipp'd in the Bud. Nothing extraordinary in Industry, Senfe, or Bravery, would be endured: Whatsoever was shining, would foon be eclipfed: To excel either in Art or Nature, would be a Crime; and none could be fafe, but the Ill and the Ufelefs.

The envious Man is in Pain upon all Oc cafions, which ought to give him Pleasure. The Relifb of his Life is inverted; and the Objects which adminifter the highest Satiffaction to those who are exempt from this Paffion, give the quickest Pangs to Perfons who are fubject to it. All the Perfections of

their Fellow Creatures are odious; Youth, Beauty, Valour, and Wisdom, are Provocations of their Displeasure. What a wretched and apoftate State is this! To be offended with Excellence, and hate a Man because we approve him! The Condition of the envious Man is the most emphatically miferable: He is not only incapable of rejoicing in another's Merit or Succefs, but lives in a World wherein all Mankind are in a Plot against his Quiet, by ftudying their own Happiness and Advantage.

It is no fmall Confirmation of the Bafenefs of this Paffion, that the Reliefs of the envious Man are those little Blemishes and Imperfections, that discover themselves in an illuftrious Character. It is Matter of great Confolation to an envious Perfon, when a Man of known Honour does a Thing unworthy himself; or when any Action, which was well-executed, upon better Information, appears fo altered in its Circumftances, that the Fame of it is divided among many, inftead of being attributed to one. This is a fecret Satisfaction to thefe Malignants: The Perfon whom before they could not but admire, they fancy is nearer their own Condition, as foon as his Merit is shared among others.

There is nothing that more denotes a great Mind, than the Abhorrence of Envy

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and Detration. That which gives Birth to this deteftable Paffion in a bafe Soul, produces a generous Emulation in better Difpofitions. Now, Emulation is an handfome Paffion; 'tis enterprizing, but just withal; it keeps a Man within the Terms of Honour, and makes the Contest for Glory fair and generous. Here is nothing malevolent and infidious: The Advantage is gain'd by Improvement, not by Injury. The Man ftrives to excel; but then 'tis by raifing himself, not by depreffing another.

'Tis an honourable Heat, that takes fire at another's Excellence, and blazes out into the Rivalship of his Virtues; to give the Man we contend with all his Merit, and ftrive fairly to outfhoot him. But Envy always wants the Spirit, as well as the good Nature and Honour to exert itself fo commendably; and, as if it were confcious of its own Impotence, folds its Arms in Defpair, and fits curfing in a Corner: For when Envy conquers, 'tis commonly in the Dark, by Treachery and Undermining, by Calumny and Detraction. The Envious are always ungrateful; they hate a noble Temper, though fhewn upon themfelves. If you oblige them, 'tis at your Peril; they'll fly in the Face of a good Turn; and outrage where they ought to reward.

Whofoever will read, and with Deliberation weigh the Character which the Learned Bishop HALL has given us of the envious.

Man,