It is no argument against this fubject, that the wicked world can find no pleafure in Wifdom's ways: for, as that food is delighful to a beaft, which would be loathfome, like death, to a man; fo, to an unrenewed man, thefe things are delightful, which, to a fanctified foul, would be loathfome: no wonder, therefore, that these things that are most pleasant to a renewed foul, are difrelifhed by these whofe beaftly nature was never changed, or who have no fpiritual health. If we would prove that wine is pleafanter than vinegar, or bread than afhes, we would not appeal to the appetite of the fick or difeafed; it is the found and healthful that must be judges. Thefe who have base thoughts of God himself, cannot love him, or delight in him; but all that honour him in Chrift, know and acknowledge, that Wisdom's ways are ways of pleasantnefs, and all her paths are peace.

Such as men are, fuch are their delights. We are naturally filled with malignant enmity against God and godliness; and therefore, no reafon will perfuade then that God and godlinefs are the most pleafant delights: no reason, I fay, but what perfuades them from that enmity. No reafon will perfuade a flothful man, that labour is better than fleep or idlenefs: no reafon will perfuade a drunkard, glutton, or voluptuous perfon, that abftinence and moderation are the fweeteft life.Till God change their hearts, they will not change their pleasures.

In the words we have a twofold doctrine: the one is, "That Wifdom's ways are pleafantnefs;" the other is, "That all her paths are peace."

Here feveral queftions may be propounded and folved, for a more accurate explication of the words, and clear uptaking of their meaning.

Queft. 1. What are we to understand by Wisdom's ways?

Anfw. As by Wisdom we are especially to understand Chrift, who is the Wisdom of God, and "In whom are hid all the trea fures of wifdom and knowledge;" fo, by Wifdom's ways, we may understand, either the way wherein Wisdom walketh towards us, which are fum

med

med up in mercy and truth, Micah vii. 20. Pfalm xcviii. 3. Mercy lays the foundation; Truth puts on the cope ftone: or the ways wherein Wifdom dire&teth us to walk, which are fummed up in faith and love; Faith fees and flies to Chrift; and Love takes pleasure in him by faith we come to Chrift, by love we walk in his pleasant way.

Queft. 2. Why are Wifdom's ways faid to be pleafantnefs? It is not only pleafant, but pleasantnefs, in the abstract.

Anfw. Why, it is to fhew, that Wifdom's ways. are fuch wherein abundant delight and fatisfaction are to be found all the enjoyments and entertainments of fense are not comparable to the pleafures which the gracious foul finds in communion and fellowship with God, and in the courfe of holy gofpel - fervice and obedience : yea, it is not this or that way of Wifdom, but her ways are all ftrewed with rofes and pleafures.

Queft. 3. What is understood by Wifdom's paths?

Anfw. If this has any other meaning than Wildom's ways, and be not a different expreffion of the fame thing; then it feems to import that not only the ways of religion in general, but all the particular paths of that way are pleasant; every act of grace, every inftance of duty, every particular piece of fpiritual fervice, the very fecret path of religious duties, as well as the open ways of divine worship, are all pleasantnefs.

Queft. 4. What is to be underftood by peace?

Anfw. Why, Wisdom's paths are not only peaceable but peace itfelf: not only peace in the end; "Mark the perfect man, and behold the upright, for the latter end of that man is peace :" but they also bring in, advance, and increase peace and reconciliation, between God and man; peace of confcience, between man and himself; and peace of concord, between man and man; of the firft you read, Rom. v. 1. of the fecond, Prov. XV. 15. and of the third, Pfal. cxxxiii. 1.

The words themfelves are a doctrinal propofition;

and,

and, in difcourfing from them, we adduce no other, namely,

DOCT. "That Wisdom's ways are pleafantnefs, and "all her paths are peace."

The method we lay down, for the illuftration of this point of doctrine, through divine afliftance, fhall be the following.

I. We fhall demonftrate the truth of this propofition, "That Wifdom's ways are pleafantnefs."

II. Confider the quality of that pleasure that is to be found in Wifdom's ways.

III. Speak of the particular paths of Wifdom which are all peace.

IV. Open up the nature and qualities of that peace. V. Make application of the whole fubject.

I. We fhall effay to demonftrate the truth of this propofition, viz. "That Wifdom's ways are pleafantnefs." And this we may do, 1. By an induction of particulars, representing fome of Wifdom's ways that are pleafantnefs. 2. By opening up fome of the fprings of pleasure which Wifdom's children, who keep her ways, draw their pleasures and comforts from.

ift, We may demonftrate the truth of the obfervation by an induction of particulars, fhewing fome of Wifdom's ways that are pleafantnefs. And here there are four ways of Wisdom I fhall mention; there are 1. Providential adminiftrations. 2. Doctrinal principles. 3. Evangelical graces. 4. Spiritual benefits and works of God, in and towards Wildom's children, which are all pleafantnefs.

[1] There are providential adminiftrations that are part of Wisdom's ways; thefe are wonderfully pleasant and unfearchable, Rom. xi. 33. Rev. xv. 3. The Lord gives his people caufe to praife him daily for his mercy, Pfalm xxxv. 27.

OBJECT. But what fhall be faid of his rods and

afflic

afflictions? "No affliction is joyous, but grievous," Heb. xii. 11.

1

Anfw. Let it be confidered, that it is not faid they are grievous, but only feem to be fo: "No challifement Seemeth to be joyous, but grievous." They are not truly grievous, but truly joyous: for, there may be much joy in affliction, 1 Thef. i. 7. If we confult Habakkuk iii. 16, 17, 18. we will find extreme affliction, yet joy. Thus David, 1 Sam. xxx. 6. was greatly diftreffed: Saul was driving him about like a partridge, and perfecuting him; the Philiftines are fufpecting him; his friends, who fhould have comforted him, are taken captive; the people are fpeaking of ftoning him; yet, "David encouraged himfelf in the Lord his God."See James i. 2. 2 Cor. xii. 10. They went away rejoicing in their affliction. They took joyfully the fpoiling of their goods," Heb. x. 34. Many examples we have to this purpofe; and even of martyrs rejoicing in the flames. Why did that martyr cry out, "That "the fire and torture he endured, was more pleafant. "than a bed of roles?" Why did Paul and Silas fing fo merrily and chearfully in the ftocks, amidft the dark prifon? Why, they fealed this by their experience, that Wifdom's ways are pleafantnefs, even in providential adminiftrations, and moft afflictive difpenfations, as well as profperous.

[2.] There are doctrinal propofitions that are part of Wifdom's ways; and thefe alfo are all pleafantnefs.The truths and doctrines of his word are fweeter than honey, and the honey-comb, Pfalm xix. 19.- Thy teltimonies are my delight," fays David, Pfalm cxix. 24.

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Thy word was found of me, and I did eat it; and thy word was to me the joy and rejoicing of mine heart," Jer. xv. 16. intimating, that his words muft be eaten and digested, before the sweetness of them can be relished. There is efpecially a fingular pleasure in the doctrines of Chrift's gofpel.-The doctrine of his incarnation, O how pleasant! See the angels finging of it to the fhepherds, Luke ii. 10,-14. From his incarnation go to his active obedience; O how pleafant! It is the righteousness of God,

Chrift's

Chrift's human nature had never any existence feparate from the divine: no fooner was it, than it was united to God. Thus he magnified the law, Ifaiah xlii. 21. Let us proceed from his doing to his dying: How pleafant is the doctrine of his paffive obedience; Ifa. liii. 5. "Wounded for our tranfgreffions;" fatisfied the juftice of God; "Gave himself a facrifice, of a sweet smelling favour, unto God," Eph. v. 2. O what a pleasant and a favoury doctrine may it be to us! But, from his paffion, let us go to his refurrection: How pleasant is the doctrine of Chrift's refurrection! Here is the foundation of our joyful hope; we are begotten thereto by his refurrection, 1 Pet. i. 3.-From his refurrection let us pafs to his afcenfion: How pleasant is the doctrine of Chrift's afcenfion into heaven! See Eph. iv. 8. A&s v. 31. Pfalm lxviii. 18. The words are emphatic; "He hath afcended up on high; he hath received gifts for men."-From his afcenfion, look to his interceffion: How pleasant is the doctrine of his interceffion in heaven! Of this we read, 1 John ii. 1. 2. " If any man fin, we have an advocate with the Father," Heb. vii. 25. "He is able to fave to the uttermoft, feeing he ever liveth to make interceffion for them." He is God in our nature! nothing can be nearer unto man, than manhood. Chrift is of our kindred; and he is God's eternal Son; his beloved Son: whatever he asks, he fhall obtain; "The Father hears him always."--Thefe doctrinal principles are fo many wells from which true believers may draw much comfort and sweetness.

Upon this head of doctrinal principles, I might bring in a multitude of pleafant things: fuch as, the pleasant counfels of Chrift, the pleasant invitations, the pleafant promises, and the pleafant records of the word.

1. The pleasant counfels of Chrift in the word; fuch as, Rev. iii. 17, 18. "I counfel thee to buy of me gold tried in the fire, that thou mayeft be rich; and white raiment, that thou mayeft be clothed; and eye-falve, that thou mayeft fee." O what a pleafant counfellor is Chrift, the Wisdom of God!" He will guide by his counsel, and afterwards receive to his glory."