superiority over others with whom we compare ourselves. There does
not appear to be any other GRIEF in the natural passion, but only
THAT WANT which is implied in desire. However, this may be so
strong as to be the occasion of great GRIEF. To desire the
attainment of this equality or superiority by the PARTICULAR MEANS
of others being brought down to our own level, or below it, is, I
think, the distinct notion of envy. From whence it is easy to see
that the real end, which the natural passion emulation, and which
the unlawful one envy aims at, is exactly the same; namely, that
equality or superiority: and consequently, that to do mischief is
not the end of envy, but merely the means it makes use of to attain
its end. As to resentment, see the Eighth Sermon.

{6} Ephes. ii. 3.

{7} Every man in his physical nature is one individual single
agent. He has likewise properties and principles, each of which may
be considered separately, and without regard to the respects which
they have to each other. Neither of these is the nature we are
taking a view of. But it is the inward frame of man considered as a
SYSTEM or CONSTITUTION: whose several parts are united, not by a
physical principle of individuation, but by the respects they have
to each other; the chief of which is the subjection which the
appetites, passions, and particular affections have to the one
supreme principle of reflection or conscience. The system or
constitution is formed by and consists in these respects and this
subjection. Thus the body is a SYSTEM or CONSTITUTION: so is a
tree: so is every machine. Consider all the several parts of a
tree without the natural reselects they have to each other, and you
have not at all the idea of a tree; but add these respects, and this