An envious disposition argues, 1. A want of self-respect. If we respect ourselves, we shall not desire the factitious importance arising from wealth so much as to grieve that others have more of it than ourselves; nor shall we be willing to concede so much merit to the possession of wealth as to suspect those who have it of esteeming us the less because we have it not. 2.  It argues a want of benevolence.  The truly benevolent mind desires the increase of rational enjoyment, and will therefore rejoice in the happiness of others, without respect to his own. 3.  It argues a want of magnanimity.  The truly great will rejoice in the intellectual and moral elevation of others, as adding so much to the sum of human excellence.  But the envious person cannot bear to see any other one elevated above himself.  This is the spirit that brought Haman to the gallows, and Satan from the seat of an archangel to the throne of devils. 4.  It argues a narrow, selfish spirit—­a little and mean mind.  The law of God requires us to love our neighbor as ourselves, and reason sanctions the requisition.  But, the envious person will hate his neighbor, because he is not permitted to love him less than himself.

If you regard your own happiness, I conjure you to suppress the first motions of this vile and hateful temper; for, while indulged, it will give you no peace.  Its envenomed darts will rankle and corrode in your bosom, and poison all your enjoyments.  It is a disposition which can never be satisfied so long as there is a superior being in the universe.  It is aimed ultimately at the throne of God; and the envious person can never be happy while God reigns.  The effects of this disposition upon human character and happiness are strikingly illustrated in the story of Haman, which I commend to your serious attention.  Cultivate, then, the habit of being pleased and gratified with the happiness and prosperity of others; and constantly seek the grace of God to enable you to exercise benevolent feelings toward all, but especially those who are elevated in any respect above you.

IV. Charity vaunteth not itself, (or, as in the margin,) is not rash—­is not puffed up.  “It does not act precipitately, inconsiderately, rashly, thoughtlessly.”  Some people mistake a rash and heedless spirit for genuine zeal; and this puffs them up with pride and vain-glory, and sets them to railing at their betters in age, experience, or wisdom, because they will not fall into their views and measures.  There is scarcely any trait of character more unlovely, especially in a young person, than self-conceit.  If the youth who is puffed up with a sense of his own consequence could but see the mingled emotions of pity and disgust which his conduct excites in the bosom of age and wisdom, he would be filled with confusion and shame.