Use 2. To reprove two sorts of people —
1. Those that can find no pleasure in an holy life, that is, no ground of pleasure. Is not God a delectable object? Is not salvation by Christ a delightful speculation, or such a glorious mystery as cannot be found elsewhere ? Are not the promises of heaven comfortable things ? If a man should adopt you into the succession of a crown, would it not please you ? And is not God's promise more sure ? Is not communion with God a pleasing exercise ? Heathens pretended to secrecy with their gods as the greatest felicity. Needeth a christian pretend it ? Hath he not liberty to open his heart in secret ? Do you ever come from your sports with such a cheerful soul as you come from your duties ? Many have repented of their carnal mirth ; never any of their godly sorrow. Which is better, to fill the body with diseases, which is the part gratified by sin, and is more wasted than gratified, or to enrich the soul with graces ? to deny the clamours of the flesh, or the importunities of conscience ? or, which is all one, to offer vio- lence to our lusts or to our consciences ?
2. It reproveth them that live as if there were no pleasure in a course of holiness. When others go merrily to hell, will you go drooping to heaven ? I pray, whose work are you about ? Whither doth your journey tend ? Are you sad because you have left Satan's service ?
SERMON UPON PROVERBS III. 17. 375
Was he a good master to you ? Or because it is now a part of your business to tame and subdue the flesh ? Will that yield anything more satisfying than the love of God ? It could yield you nothing but vain pleasure, that, when gone, is but as a wind ; nay, it proves a whirlwind in the conscience. Or is it because you have renounced the world ? Is not heaven better ? Is God wanting in such worldly supplies as are necessary for you ? Or is it because you thrive no more in holy en- deavours ? Is not God's grace sufficient for you ? Was he ever back- ward to do you good whilst you were labouring and striving to approve yourselves to him ? Hold up your hearts : ' The way of the Lord is strength to the upright,' Pro v. x. 29.
Use 3. To press you to make trial. Resolve upon an holy and heavenly course, and then you are in the ways of wisdom : Ps. xxxiv. 8, * 0 taste and see that the Lord is good ; blessed is the man that trusteth in him.' Trust him upon his promises, before all be confirmed to you upon experience. To this end consider —
[1.] We invite to pleasure, not to labour ; or to labour seasoned with pleasure ; and pleasure is the lure that draweth all the world. By sen- sitive pleasure men are perverted: James i. 14, ' Every man is tempted when he is drawn away of his own lust and enticed.' By holy pleasure he is perfected.
[2.] We invite you not to pleasure only in another world, but plea- sure during service : Ps. xvi. 11, ' Thou wilt show me the path of life ; in thy presence is fulness of joy, and at thy right hand are pleasures for evermore.' But now, that we may not be tired with expectation, there is pleasure, not only in the end, but in the way and path.
[3.] We invite you to continual pleasure : Phil. iv. 4, ' Eejoice in the Lord always, and again I say, Rejoice.' In worldly joys there are vicissitudes and subalternations ; now we rejoice, and anon we weep ; there is joy when a child is born, and grief when he dieth ; joy when cur estate is increased, grief when it is lost ; but the Lord is always the same.
SERMON UPON PROVERBS HL 31, 32.
Envy thou not the oppressor, and choose none of Ms toays; for thefro^ ward are an abomination to the Lord, but his secret is with the righteous. — Prov. iii. 31, 32.
In these words we have — (1.) An admonition; (2.) A reason to- enforce it.
The admonition consists of two parts — (1.) Not to envy the oppressor j (2.) To choose none of his ways. The reason is propounded by way of thesis and antithesis, the usual method of the proverbs ; wherein is set forth the different condition of the prosperous oppressor, and the suffering godly.
To prosecute every breach apart would take up more time than can well be spared. The sum of the whole may be drawn into this obser- vation.
Doct. All things considered, the suffering godly have little or no reason to envy the prosperous condition of wicked men in this world,, or be tempted thereby to take the same course.
Here I shall show you — (1.) What this envy is; (2.) That it !» incident to the godly; (3.) Why it so ill becometh the suffering godly.
I. What this envy at the prosperity of the wicked is. Two words must be explained ; one, which concerneth the act of the soul, ' envy ; ' the other the object, 'oppressor;' and in the 32d verse, 'froward.'