92SermonsofJonathanEdwards
commands wherein he forbids envy, as much as others, yea, to them more especially, because love delights to obey no commands so much as those that require love. And so love to God will dispose us to follow his example, in that he has not begrudged us our manifold blessings, but has rejoiced in our enjoyment; and it will dispose us to imitate the example of Christ in not begrudging his life for our sakes, and to imitate the example he set us in the whole course of his life on earth. And,
Second, a spirit of Christian love disposes to the same also indirectly, by inclining us to humility. It is pride that is the great root and source of envy. It is because of the pride of men's hearts that they have such a burning desire to be distinguished, and to be superior to all others in honor and prosperity, and which makes them so uneasy and dissatisfied in seeing others above them. But a spirit of love tends to mortify pride, and to work humility in the heart. Love to God tends to this, as it implies a sense of God's infinite excellence, and therefore tends to a sense of our comparative nothingness and unworthiness. And love to men tends to a humble behavior among men, as it disposes us to acknowledge the excellencies of others, and that the honors bestowed on them are their due, and to esteem them better than ourselves, and thus more deserving of distinction than we are. But I will not now dwell more particularly on this point, as in a future lecture I shall have occasion more fully to show how Christian love tends to humility.
Passing, then, in conclusion, to the application of the subject, I remark,
1. It should lead us to examine ourselves, whether we are in any degree under the influence of an envious spirit. — Let us examine ourselves as to time past, and look over our past behavior among men. Many of us have long been members of human society, having lived by others, and having had to do with them in very many ways, and being connected with them on many occasions, both in public and private affairs. And we have seen others in prosperity, and, it may be, prospering in their affairs more than ourselves. They have had more of the world, and have been possessed of greater riches, and have lived in greater ease, and in much more honorable circumstances, than we have enjoyed. And perhaps some that heretofore we used to look upon as our equals, or even as inferiors, we may have seen growing in wealth, or advancing in honor and prosperity, while we have been left behind, until now they have reached a station far superior to our own. It may be that we have seen such changes, and been called to bear such trials, through a great part of the course of our life. Certainly we have often seen others abounding in all that the world esteems of value, while we have been comparatively destitute of these things. And now let us inquire how these things have affected us, and how have our hearts stood, and what has been our behavior, in these circumstances. Has there not been a great deal of uneasiness, dissatisfaction, and uncomfortable feeling, and of a desire to see those who were prosperous brought down? Have we not been glad to hear of anything to their disadvantage? And, in the foreboding we have expressed about them, have we not in reality spoken out our wishes? And, in word or deed, have we not been ready to do that which might in some respect lessen their prosperity or honor? Have we ever cherished a bitter or unkind spirit toward another because of his prosperity, or been ready on account of it to look upon him with an evil eye, or to oppose him in public affairs, or, from an envious spirit, to act with the party that might be against him? As we look back on the past, do we not see that in these, and many other kindred things, we have often exercised and allowed an envious spirit? and many times have not our hearts burned with it toward others?
And turning from the past to the present, what spirit do you now find as you search your heart? Do you carry any old grudge in your heart against this or that man that you see sitting with you from Sabbath to Sabbath in the house of God, and from time to time sitting with you at the Lord's table? Is not the prosperity of one and another an eyesore to you? Does it not make your life uncomfortable, that they are higher than you? Would it not be truly a comfort to you to see them brought down, so that their losses and depression would be a source of inward joy and gladness to your heart? And does not this same spirit lead you often to think evil, or to speak with contempt, or unkindness, or severity, of such, to those about you? And let those who are above others in prosperity, inquire whether they do not allow and exercise a spirit of opposition to the comparative happiness of those below them. Is there not a disposition in you to pride yourself on being above them, and a desire that they should not rise higher, lest they come to be equal or superior to you? And from this are you not willing to see them brought down, and even to help them down to the utmost, lest at some time they may get above you? And does not all this show that you are very much under the influence of an envious spirit?
But it may be that in all this you may justify yourself, not giving it the name of envy, but some other name, and having various excuses for your envious spirit, by which you account yourself justified in its exercise. Some are ready to say of others, that they are not worthy of the honor and prosperity they have: that they have not half the fitness or worthiness of the honor and advancement they have, as many others of their neighbors who are below them. And where, I ask, is the man in the world who envies another for his honor or prosperity, but is ready to think or say, that that other is not worthy of his prosperity and honors? Did Joseph's brethren esteem him worthy of the peculiar love of his father? Did Haman think Mordecai worthy of the honor the king conferred on him? Or did the Jews think the Gentiles worthy of the privileges extended to them under the gospel, when they were so filled with envy on this account, as is related in the Acts of the Apostles (Acts 13:45 and17:5)? It is generally the case that, when others are promoted to honor, or in any respect come to remarkable prosperity, some are always ready to improve the occasion to tell of their faults, and set forth their unworthiness, and rake up all possible evil about them. Whereas, it is not so much that they have faults, for these would often be unnoticed if they were in obscurity, as it is that they are prospered. Those who talk about their faults are envious of their prosperity, and therefore speak against them. And I would desire such persons as think that they are to be justified in their opposition to others because they are not worthy of their prosperity, diligently to inquire which it is that pains and troubles them most — their neighbors' faults, or their prosperity. If it be their faults, then you would be grieved on account of them, whether the persons were prospered or not, and if truly grieved with their faults, then you would be very slow to speak of them except to themselves, and then in the true spirit of Christian compassion and friendship. But you may say, they make a bad use of their prosperity and honor; that they are lifted up by it, and cannot bear, or do not know how to manage it; that they are insufferable, and scornful, and there is no doing anything with them in their prosperity, and it is best they should be brought down; that this will tend to humble them, and that the best thing for their own good is, to bring them down to the place where they belong, and which is fittest for them. But here let me urge you strictly to inquire whether you do in truth lament the injury their prosperity does them, and whether you mourn it for their sakes, and because you love them? Do your lamentations spring from pity, or from envy? If you dislike their prosperity because it is not best for them, but does them hurt, then you will grieve for their calamity, and not at their prosperity. You will sincerely love them, and, out of this love, will be heartily sorry for their calamity, and feel a true compassion of heart for them that the disadvantages of their prosperous state are so much greater than its advantages. But is this in truth your real feeling? Do not deceive yourself. Is it their calamity that you are grieved at, or is it merely that they are prospered? Is it that you are grieved for them, that their prosperity injures them, or for yourself, that their prosperity is not yours? And here also let everyone inquire, whether they do not sometimes envy others for their spiritual prosperity. You remember what was the spirit of Cain toward Abel, of the seed of the serpent toward the seed of the woman, of Ishmael toward Isaac, of the Jews toward Christ, of the elder brother toward the prodigal. Beware that you cherish not their spirit; but rather rejoice in the good estate of others, as much as if it were your own.