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First concerning envy; the spirit of God, by the Apostle Iames discovers the nature of it unto us in his 4. Chapter, where he shewes, that all our wars and fightings come from our inbred lusts. Chap. 4. v. 1. that these beget an extream dis∣order
in all our carriages towards God and men ver. 2. 3. that the object, our lust is conversant withall, is nothing else but this world, and that the end whereat we aime there∣by, is the enjoyment and friendship of the world, in the satis∣faction of an adulterate affection, which is enmity unto God ver. 4. then he confirms this last assertion by the testi∣mony of the Scripture, and declares furthermore, that the root of all our lustfull disorderlinesse is nothing else but envy v. 5. The testimony of Scripture is alleadged thus: or do ye think (saith he) that the Scripture speaks in vain? viz: when it calls you adulterers) intimating that by this de∣nomination our lustfull friendship with the world, is brand∣ed to be a defection and breach of Covenant, and conse∣quently enmity with God. Then the root of all these lust∣ings, and of our disorderly behaviour therein is expressed in the following words by another question thus. Doth the Spirit which dwelleth in us lust to envie? as if he had said; it is evident, that your friendship with the world is enmity with God, seeing the Scripture doth not call you adulterers and adulteresses without a just cause: and as for us, that make profession of Christianity to serve God in Spirit and truth, doe ye think that the Spirit of Christ which dwelleth in us, hath any lust to envy? no certainly, there is no such lust in this Spirit: therefore you ought to judge your selves, that in all these irregular proceedings, whereof the root is no∣thing but envie, you are not led by the Spirit of Christ, but by the adulterous spirit of this world: from which Analy∣sis and interpretation of the Apostles words we may gather evidently three conclusions.
1. That the originall of our distemper and disorderlines is enviousnesse. For he saith, the spirit doth lust to envie: that is, desires to fulfill the motions of envie; if then the sa∣tisfaction of our envy, be the end of our lusting, envie is the root whence lust proceeds: for in the immediate end of eve∣ry thing the principle of the being thereof is to be found.
2. That the Spirit which dwelleth in the Saints, doth not lust to envie.
For the assertion in it self is clear and undeniable; and
that in the Apostles words it is intended, is evident by the adversative Particle of the following words, which joyneth them unto the latter end of the 5. verse, and the whole con∣text and coherence of the matter doth evince, that in the 5. verse there must be instead of one (which in our ordina∣ry translation is expressed) a double interrogation: where∣of the latter must run in this sense. Doth the Spirit dwel∣ling in us lust to envie? as if he had said, by no means.
3. That the Spirit which is in the friends of the world doth lust to envy.
For it is clear, that all worldlings are bent to lust, after that which they would have, so as that they envy others to have it it besides themselves: and that is the thing, which the Apostle here doth presuppose, whereupon the question, denying it to befall unto the spirit which dwel∣leth in the Saints, is raised. We must observe then, that as the Spirit of God, and the spirit of the world are opposite, so their lusts tend to different ends, and what is denyed of the one, is affirmed of the other: Whence we must further observe, that the corruption and infection of our spirit in nature; making our lust disorderly and contentious, is ori∣ginally self-love, as it taketh us off from the love of our neighbour: that is, as it perverteth our intention from de∣siring, that he may partake of that good which we wish for our selves; for self-love is not otherwise vicious, but as it confineth our intentions within our selves alone. It is no sin to love ones self, if we love our neighbour as our self.
Now the imaginary good thing, which naturally be∣tween all parties, as they are parties, is the object of their mutuall envie: is the Preeminencie, for which they strive in comparison one of another, that either they may subject others unto their will; or at least exempt themselves from being subject to the will of others, both which are most op∣posite unto the spirit of Christianity: which doth not at all affect any dominion over others, but rather doth set it self to serve and please others through love. Even as Christ Jesus served us, and pleased not himself but others to their edi∣fication. Rom. 15. 3. Therefore his way and aime was,
was, when hee walked amongst men, not to joyne himselfe to any of the parties, that then were a foot amongst his countrey men the Jewes; but to walke in∣differently and by one Rule towards all. Nay, he was not averse from conversing with the Samaritans themselves, whom all other Jews did abhor: (as is apparent by I〈◊〉〈◊〉h 4. v. 5. till 45.) that he might impart himself unto all freely, in that which was good, without envying the enjoyment thereof unto any. It is therefore evident, that if professours live in envie, strife and division one with another: they are not to be counted Christians, that is spirituall, but carnall. And at the best they are no more but babes in Christ: because therein they walk not as his disciples, but as men: all parties and partialities are amongst men, as men of this world; and not amongst men as Christians: and their aime in the world is, to deprive others of that good which they pretend to possesse, as due unto themselves, rather then to others.
Now as I said before; the Imaginary good which a party, as a party, doth pretend unto in comparison of others, who do oppose it; is nothing else but to have the preeminencie in that where it is opposed. Nor can men as men walk by any other rule but this: because they can see no reason why they should deny themselves, to give others the pre∣eminencie above themselves: none but Christians as Chri∣stians can understand, that they ought to deny themselves, take up a crosse, and preferre the benefit of others to their own conveniencies, onely because Christ did so towards us; because this is the badge of his disciples, and because by the new covenant we are bound to be conformable unto his image and to follow his footsteps. Therefore no naturall man can say from his heart, as the Apostle did to the Co∣rinthians. Now ye are full, now ye are rich, ye haue reigned as Kings without us; and would to God ye did reign: and again, I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as Repro∣bates: for we are glad, when we are weak, and ye are strong. 2. Cor. 13. 7. 9. And again. To the weak I became as weak. 1 Cor. 9. 22. But it is otherwise amongst men; for all strive to get
strength in their own hand and make others weak: all strive for the preeminence, as in riches and in glory; so for that which doth bring these things with it, which is the trust to manage power and government in this world: and truly if we look upon our selves, as in the presence of God, to see what we have been doing as men in this kind: we cannot be so senselesse of our naturall inclinations, as to think that we have not acted as parties one against ano∣ther: nor so unconscionable as not to be convicted, and wil∣ling to confesse, that in such actings the object of our par∣tialitie and envie hath been, the gaining of preeminencie, to manage the trust of power and goverment above others, or at least before them.
It is not my work to judge of State affairs, I am directly endeavouring to take off others (to whom it doth not be∣long) from the partiall judgements which they make thereof: nor do I intend to please or displease any partie in the State, (for I hate partialitie with a perfect hatred, as by that which I have here said may appear) nor do I for any private designe seek to humour any body: (behold God is my witnesse) in that which I shall say; but intending at this time, to drive this nail to the head, I must not seem so stupid and brutish; as not to take notice of Gods work and hand over us, and not to see what the changes are, which the Almighty hath brought upon this Kingdome and State, which have given occasion to the spirit of envie, to become active among us.
We cannot then but see, that God hath permitted him, in whose hand before these troubles the chief trust of govern∣ment and power was, to be deprived of the same; and by what means this is come to passe, is apparent unto all: for first the management of affairs which he used, being judged very prejudiciall to the safetie of the State by those, unto whom the publick Reformation thereof was intrusted: it then fell out, that the trust of Government and Power, was devolved by degrees, upon those whom God did suffer in their places to act against him. How this fell out, I think none can be ignorant, who hath been able to observe any
thing. For after that God had set up those, who acted a∣gainst him in their places, by a right which the King him∣self conferred upon them, to sit as long as they thought fit, to manage their trust; after that they were engaged by the Law of Nature to act for their own safetie, by the Power and Authority which they had in their hand, and after that their whole management of power became without hu∣mane contrivances by Gods supreme conduct, as miracu∣lously successefull for their advantage, as their adversaries management became with all humane contrivances, unsuc∣cessefull for their disadvantage; it pleased him, who doth all things according to the counsell of his own will, so to change the Government, that from one intrusted in chief, it fell into the hands of many, and that it became a conse∣quence not of a free transaction, but of prevailing power; unto the rule whereof, the trust of governing was on all sides given up & committed, by the drawing of the Sword. After (I say) that these things by degrees happened thus, it fell out amongst those many, into whose hands the manage∣ment of affairs did fall (as naturally it needs must amongst those that think themselves equall one to another, when they take up different interests) that none would yeeld the priviledge of pre-eminencie unto his neighbour: but every one did strive to get possession of it for himself. In this con∣test, as formerly the King had lost his hold of the Govern∣ment for want of power, so that party which without ha∣ving hold of power would have setled the Government by his means, with reference to some of his desires; and against the sense of the powerfull party, hath for his sake, and for the necessitie where into the powerfull party thought it self, the whole cause it had prosecuted, and the state of the king∣dome, reduced, lost the place which it had in the Govern∣ment; and is now made subordinate unto the party which hath prevailed.
Thus all along the object of strife hath been the trust of power and government; and the pre-eminencie in this trust hath been the object of envy, and is still in the spirits of those who are passionately moved either at, or about, the change of outward affairs.
Now the spirit of envy doth work ordinarily upon us, when we finde our selves in want of some thing which we desire, and others in possession thereof, whom we love not. And it is hardly to be determined, whether the grief for ones own want of that which is desired, or the enjoyment thereof by others that are hated, be the greater vexation to an envious spirit; nor can it otherwise be determined, but by the discoverie of two other passionate distempers, Pride and Hatred, whereof this evill humour is made up, and wherewith it is from time to time fermented to fall into its paroxismes. For if pride be predominant, then the fit of our vexation is more for our own want, then for others enjoy∣ment: but if hatred be predominant, then we are more vex∣ed that another hath it, then that we do want it: and this makes an envious man, when he is out of hope to gain what he would have for himself, to bend his thoughts, that it should be transferred rather to any other hand whatsoever, then that it should remain with him that hath it, nor doth he think any thing unjust which may bring this to passe, though it be unto others never so grievous and injurious: and when he can neither gain it to himself, nor transfer it to another, his last endevour will be to spoil it, and make it miscarrie in the hand of him that hath it: as in the Gospel parable, the Enemy that sowed tares among the good wheat, did it, because he envied him, to whom the wheat did belong: So do all those that make no conscience to ob∣struct good and lawfull enterprises; onely because they are set afoot by those whom they affect not, or whom they envy to have the honour of doing that which is commendable. And how far upon those distempers this kinde of disorder∣linesse hath broke forth from time to time, or still doth reign in the spirits of some of us, and who have been the chief actors for Satan therein, I shall not make my self a Judge. Nor do I mention these things, as the custome is compara∣tively to justifie one, and condemne another side; as one pussed up for one party against another, (which the Apostle forbids, 1 Cor. 4. 6.) but herein I shew the nature of our disease, as in the presence of God whom in his judgements over us, I adore:
therefore I shall leave unto him whose wayes are unsearch∣able, and who searcheth the hearts of all men, both the dis∣coverie of the chief authors, and the judgement of the par∣ticular actors of the sinfull miseries which hath overtaken us, for he will certainly in his own time and way find them out.
And yet withall, I intend by this representation of our disease, to recommend and refer the consideration of these causes of our publick grievances, to the consciences of those, who on all sides have had least amiable complyance with their brethren, and ingenuity for the best designes; or have been most active in partiall counsels and undertakings to∣wards others, and most unsetled within themselves; that they should lay the matter seriously to heart, and consider the sphere wherein they have walked; that at least in their present and future undertakings; they may be awakned un∣to moderate and amiable wayes of righteousnesse, which I shall beseech the Lord in mercy to their souls to grant them grace to do, that henceforth none may enviously obstruct, but every one sincerely, faithfully and lovingly joyn to help forward our settlement, in the course of a perfect Reforma∣tion.
This then is the first root of bitternesse, from whence the rest of our distempers are sprung up; & if this were throughly cured, none of the other would greatly annoy us: but this being the head-spring and heart of all the rest; the other are subordinate thereunto, as lesser streams of gall and worm∣wood, to diffuse the poyson thereof, through all the veins of our Body politick; for so much malice as envy doth in∣fuse in them, so much is their bitternesse heightned, and their distemper inflamed to work the effects of mischief.
Gal. 5. 13.
1 Cor. 3. 2〈◊〉〈◊〉.
1 Cor. 4. 8:
Matth. 13. 25.