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Page 18
Dwelling, however, even in thought, on the neglect of our parents can
only lead to vain murmurings and complainings, and prevent the
concentration of all our energies and interest upon the extirpation of
the dangerous root of evil.
In this case, as in all others, though the sin of the parent is surely
visited on the children, the very visitation is turned into a blessing
for those who love God. To such blessed ones it becomes the means of
imparting greater strength and vigour to the character, from the
perpetual conflicts to which it is exposed in its efforts to overcome
early habits of evil.
Thus even sin itself is not excepted from the "all things" that "work
together for good to them that love God."[36]
FOOTNOTES:
[36] Rom. viii. 28.
LETTER IV.
ENVY.
It is, perhaps, an "unknown friend" only who would venture to address a
remonstrance to you on that particular sin which forms the subject of
the following pages; for it seems equally acknowledged by those who are
guilty of it, and those who are entirely free from its taint, that there
is no bad quality meaner, more degrading, than that of envy. Who,
therefore, could venture openly to accuse another of such a failing,
however kind and disinterested the motive, and still be admitted to rank
as her friend?
There is, besides, a strong impression that, where this failing does
exist, it is so closely interwoven with the whole texture of the
character, that it can never be separated from it while life and this
body of sin remain. This is undoubtedly thus far true, that its
ramifications are more minute, and more universally pervading, than
those of any other moral defect; so that, on the one hand, while even an
anxious and diligent self-examination cannot always detect their
existence, so, on the other, it is scarcely possible for its victims to
be excited by an emotion of any nature with which envy will not, in some
manner or other, connect itself. It is still further true, that no vice
can be more difficult of extirpation, the form it assumes being seldom
sufficiently tangible to allow of the whole weight of religious and
moral motives being brought to bear upon it. But the greatest
difficulty of all is, in my mind, the inadequate conception of the
exceeding evil of this disposition, of the misery it entails on
ourselves, the danger and the constant annoyance to which it exposes all
connected with us. Few would recognise their own picture, however strong
the likeness in fact might be, in the following vivid description of
Lavater's:--"Lorsque je cherche � repr�senter Satan, je me figure une
personne que les bonnes qualit�s d'autrui font souffrir, et qui se
r�jouit des fautes et des malheurs du prochain."
Analyze strictly, however, during even this one day, the feelings that
have given you the most annoyance, and the contemplated or executed
measures of deed or word to which those feelings have prompted you, and
you must plead guilty to the heinous charge of "rejoicing at your
brother's faults and misfortunes." It is not so much, indeed, with
relation to important matters that this feeling is excited within you.
If you hear of your friends being left large fortunes, or forming
connections calculated to promote their happiness, you are not annoyed
or grieved: you may even, perhaps, experience some sensations of
pleasure. If, however, the circumstances of good fortune are brought
more home to yourself, perhaps into collision with yourself, by being of
a more trifling nature, you often experience a regret or annoyance at
the success or the happiness of others, which would be ludicrous, if it
were not so wicked. Neither is there any vice which displays itself so
readily to the keen eye of observation: even when the guarded tongue
restrains the disclosure, the expression of the lip and eye is
unmistakeable, and gradually impresses a character on the countenance
which remains at times when the feeling itself is quite dormant. Only
contemplate your case in this point of view: is it not, when
dispassionately considered, shocking to think, that when a stranger
hopes to gratify you by the praise, the judicious and well-merited
praise, of your dearest friend, a pang is inflicted on you by the very
words that ought to sound as pleasant music in your ears? I have even
heard some persons so incautious, under such circumstances, as to
qualify the praise that gives them pain, by detracting from the merits
of the person under discussion, though that person be their particular
friend. This is done in a variety of ways: her merits and advantages may
be accounted for by the peculiarly favouring circumstances in which she
has been placed; or different disparaging opinions entertained of her,
by other people better qualified to judge, may also be mentioned. Now,
many persons thus imprudent are by no means utterly foolish at other
times; yet, in the moment of temptation from their besetting sin, they
do not observe how inevitable it is that the stranger so replied to
should immediately detect their unamiable motives, and estimate them
accordingly.
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