SERMON UPON PROVERBS III. 30, 31. 38^
cliristianity as a report, or tradition calculated and formed to a worldly interest ?
(2.) The secret of the Lord may intend not only direction in our duty, but satisfaction about God's dispensations, for our consolation in all afflictions. God helpeth them to interpret his providence better than others, called ' the secrets of wisdom,' Job xi. 6. And should the saints, whose graces make them so sharp and eagle-eyed, that know more of God's mind than others in these very dealings which are so troublesome and offensive to them, should they envy the oppressor, and be so discontented to suffer a little, that have more skill than others to look into God's ways, and consider the course of his pro- ceedings ?
(3.) ' Secret' may imply the visible blessings of God's providence ; so it is said. Job xxix. 34, ' The secret of the Lord was upon my tabernacle.' The singular love God bore to him did preserve him, and did guide him and his family, and made all his affairs prosper : Ps. xxxi. 20, 'God shall hide them in the secret of his presence.' When they seem to be left open as a prey to the oppressions and injuries of their potent adversaries, yet there is a secret guard upon them, and they are kept the world knoweth not how. Now, should such as are hedged round about with the guard of a secret blessing- leave their refuge for the defence of a little interest in the world, which God hateth, and can soon blow upon ? Ps. xci. 1, ' He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.'
(4.) ' Secret' may note the intimate familiarity that is between God and them, and that inward consolation which they have with God in a course of holiness which is hidden from the world : 1 John i. 7, ' But if we walk in the light, as he is in the light, we have fellowship one with another ; ' John xiv. 21, ' He that hath my commandments and keepeth them, he it is that loveth me ; and he that loveth me shall be loved of my Father, and I will love him, and manifest myself to him.' Many secret refreshings, visits of love, expressions of grace, are bestowed upon them. Now, have such any cause to envy others ? They that walk with God, meet him at every turn, are so often comforted and quickened by the manifestations of God, and the influences of his grace : Ps. xvii. 15, * As for me, I will behold thy face in righteousness.' The psalmist preferreth his present condition before the greatest happiness of carnal men, because he had opportunities of beholding the face of God, or enjoying the comforts of his presence. This is as if a child fed with manchet should envy a slave for being fed with the bread of sorrows.
3. The nature and mischievous effects of this envy ; for it is not so tame an evil as the world doth imagine.
[1.] It disposeth to fretting or murmuring against God's holy providence : Ps. xxxvii. 1, ' Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity ; ' Prov. xxiv 19, ' Fret not thyself because of evil men, neither be thou envious nt the wicked.' It notes a certain taxing of God's providence, as if he did not rightly govern the world.
[2.] It tempteth to apostasy from God's ways to the ways of the wicked ; that is in the text clearly : ' Envy not the oppressor, and
384 SERMON UPON PROVERBS III. 30, 31.
•choose none of his waj's ; ' implying that this emulation of their happi- ness will draw you to cry up a confederacy with them, and to enter into their lot and net : Prov. xxiv. 1, ' Be not thou envious against evil men, neither desire to be with them.' When we admire their happi- ness, it secretly enticeth our hearts to take share and lot with them, A man is perverted by this envy ; it weakeneth our fear of God, our value of spiritual blessings, expectation of things to come, and dili- gence in God's service.
[3.] It implieth and includeth many evil principles which tend ■directly to the weakening of faith, hope and piety. (1.) It implieth or includeth this principle or opinion, that the felicity of a man consisteth in these external good things which the wicked enjoy, which is an error destructive to godliness ; for change a man's chief good and last end, and all goeth to wreck and disorder, for the whole life is seasoned by it. They call the proud happy, and therefore envy them. (2.) It includeth this principle, that it is in vain to depend upon God in a course of duty and holiness ; that we may shift better and carve better for ourselves : Mai. iii. 14, ' Ye have said. It is in vain to serve God, and what profit is it that we have kept his ordinances? ' Ps. ixxiii. 11-13,
* And they say, How doth God know, and is there knowledge in the Most High ? Behold, these are the ungodly who prosper in the world ; they increase in riches ; verily I have cleansed my heart in vain.' (3.) It includeth an opinion of our own worth and merit, as if we deserved more at God's hands, as if all happiness were but our due debt ; which destroyeth all humility : Luke xvii. 10, ' When ye shall have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do.'