Anfa. Such is the difference between fpiritual and carnal joy, that whereas the godly forrow of the believ er is the matter of his joy; infomuch, that he is more glad when his heart will melt for fin, than he would be, though he had all the carnal pleafures in the world. On the other hand, the carnal joy of the wicked is mat ter of forrow; yea, in the midlt of his laughter his heart is in heavinefs.-Again, even the greatelt forrows of the godly are medicinal, fanative, and preparative to after-joy; whereas the greateft joys of the wicked are hurtful, pernicious, and preparative to after forrow: but godly forrow worketh out the poifon of fin that would mar their joy.

But more particularly, the difference between the godly and the wicked in their delight, may be viewed in four things, viz. the matter, the manner, the measure, and the end of their joy and delight.

1. As for the matter and ground of the godly man's delight, it is God himself, Chrift himself, the gospel itfelf: whereas the matter of the hypocrite's delight is rather his own knowledge of these things; and fo his knowledge puffeth up.

2. They differ as to the manner of their delight: that of the godly is folid and conftant, and proceeding from the fpecial grace of the Spirit; but the delight of the wicked man and hypocrite is unfound, unfolid, and unconftant; proceeding from the common grace of the Spirit, and not from the new nature, but fome impref fion on the old nature; and fo his delight is not natu ral; neither is it the man's element, as we have illuf trated above.

3. They differ in the measure of their joy. The delight the believer hath in the Lord, and in the word and law of the Lord, is his chief delight; it is his exceeding joy, Pfal. xliii. 4.: but the natural man hath fomething that he delights more in; he takes more pleasure in worldly riches and honours; but the godly hath more delight in the word than in all manner of worldly enjoyments; "O how love I thy law! it is Sweeter to me than honey: therefore I love thy commandments above gold; yea, above fine gold," Pfal. cxix. 97.

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2.3

xix.

xix. 10. cxix. 27. "There be many that fay, Who will fhew us any good? Lord lift thou up the light of thy countenance upon us. Then haft thou put gladness in my heart, more than in the time that their corn and wine increased," Pfal. iv. 6, 7.

4. They differ in their end and effect. The delight of the godly leads them to defire conformity to the law, inward and outward, while the wicked content themfelves, at moft, with an outward reformation. The difference between them is like that of the two painters, or fkilful limners, who, both together, beholding one and the fame picture, very artfully drawn: the one beheld it with admiration; and contented himfelf with feeing it, and commending it; but endeavoured not himfelf to make the like: the other beheld it with a defire of imitation; and fo praised it, as to fet his skill a-work to make the like. So it is with the regenerate and the unregenerate man; the regenerate man liketh and delighteth in the word of God, fo as he defires and endeavours a conformity thereunto: but the unregenerate man refts in the contemplation of the word; and remains eafy, tho' he attain no conformity to it.

Thus we have laid before you fome of the pleasant views that are to be found in Wifdom's way; prefented you with some of the pleasant experiences that Wis dom's children have in her way; condefcended on fome of the pleasant impreffions made upon thofe acquainted with Wisdom's way; and confidered the pleasant bent and propenfity of foul towards fpiritual things, and fpiritual pleasures.

This ufe of trial, to know if we be walking in Wif dom's way, and are acquainted with the pleasures thereof, might have been farther enlarged on, and examined by the ground and caufe of it, namely, the ef ficient and inftrumental, the Spirit and word of God; by the object thereof, viz. Chrift, in his perfon, purchafe, covenant, and ordinances; by the properties of it, viz. joy and pleasure that is unfpeakable and full of glory and by the effects thereof, fuch as the rejoicing, elevating, ftrengthening, fanctifying, and fupporting

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pleasures found therein: but the confideration of these would lead us into a large field of matter; and, as we intend brevity, the profecution of them fhall be fuperfed.. ed, at the time; and let what has already been offered fuffice.

SERMON

PROV. iii. 17.

CLII.

Wisdom's ways are ways of pleafantness, and all ber paths are peace

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[The fifth Sermon on this Text. ]

T is not at all furprizing, that the way of religion and holinefs fhould be pleafantnefs and peace, feeing Christ himself is the way; and every thing in and about him yieldeth inconceivable pleasure to the true believer. And what fatisfaction the gracious foul finds in communion with a reconciled God in Christ, is only known to those who have their fellowship with the Father and the Son, by the Spirit. Though there be nothing more certain than that Wisdom's ways are not only pleasant, but pleafantnefs, and every individual path of that way peace; yet there is fcarce any thing more like a paradox to the carnal mind: but this is not to be wondered at, fince he is a stranger to the life and power of religion upon his foul, and to the folid pleafure and fatisfaction arifing from the contemplation of God and his excellencies, and in the lifting up the light of his countenance upon the foul. However, the tef timony of the Spirit of God in the fcripture, as well as the attefted experience of the faints, puts it beyond all doubt; for, Wisdom's ways are pleasantness, and all ber paths peace.

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The doctrine being formerly improven in an use of information and examination; we fhall now proceed to another ufe of the point.

The third ufe fhall be for exhortation; which fhall be tendered to two forts of perfons. 1. To the wicked, who can find no pleafure in Wifdom's way. 2. To the godly, efpecially fuch as are under heavinefs and forrow, that they would fludy more to manifeft that the way they are in, is pleasant.

ift, We are to direct our exhortation to the wicked, that never found any pleasure in Wildom's way, nor ever could relifh any other pleasures, but thefe that are fenfual and brutih. O Sirs, be exhorted to come and try Wisdom's way, and to talte the pleafüre thereof. And, in order to excite you hereto, we would first offer fome motives, and then give fome directions.

[1] For motives, we fhall lay before you the four following confiderations, which we would have you fe riously to ponder.

1. Confider how wicked the heart is, that can find more pleafure in fin, than in God and holiness; that can find the creature pleafant and God unpleasant! What a fhame is this to your underftanding and will! What a fhame to the understanding is it, to value darknefs rather than light? And what a fhame to the will, to choose death rather than life? What a fhame to both, that the worst things are more pleafant than the belt? If you had no more wit than to be pleafed more with dung than with meat, and more with nakednefs than with cloathing, you would not be reckoned wife enough to be left to your own difpofal and government; and yet here, the folly that you manifeft is unfpeakably greater, when you are more pleafed with feeding upon fwines hufks, than upon heavenly manna; and have more pleasure in exp fing your fhameful nakedness to the world, than in being cloathed with a heavenly robe; a robe of perfe&t righteoufnefs for your juftification, and a robe of grace and holinefs for your fan&tification. O finner! you have a God of infinite goodness to delight in, and you have liberty to come to him; you

have liberty, as well as others, to love, admire, adore, and trust in him; to open your hearts to him in fecret,' yet you have no delight in him; no defire to think or fpeak of him. You come to public ordinances, but you find no pleasure therein, because you are ftrangers to the inward and fpiritual part thereof; you look at the minifter's gifts and parts, and the manner of his doctrine and delivery, but are never taken up with the fpiritual matter that is delivered. And yet, perhaps, you have pleasure enough in drinking, feafting, and idle talking; you feldom weary of them. But every fpiritual exercife is a wearinefs to you; and it is one of the hindrances of your converfion, left religion fhould deprive you of your mirth, and caufe you spend the reft of your days in heavinefs. Alas! what blindness and wickedness is here!

2. Confider how ungrateful your heart is, when God hath provided, and Chrift hath purchafed fuch privileges and delights, that finners may be charmed with them, and yet you fay, you take them for no delights at all. If your child, or a beggar, fhould refufe the beft things you can give them, and throw them away, faying, "There is no fweetness in it ;" would you not reckon it monftrous ingratitude? Why do you fo then with Chrift, and his bleffings and pleafures, faying, "What a weariness is it?" Mal. i. 13. But if you ftill are weary of reading, praying, hearing, and other religious exerçifes, take heed left you provoke God to caft you into a place where you will have more caufe to be weary. Will you not weary of hell-fire, and the dolorous reviews of your own folly, and of the awful fenfe of the never-ending wrath of God, and that for wearying of the fweetelt fervices, and rejecting the greatest mercies he can offer, as if they were burdenfome, worthlefs things? If God be not worthy to be loved and delighted in, more than all things elfe, furely he is not God. If heaven and holinefs be not fweeter than all the plea fures of earth and fin, then they ought not to have such honourable names. Sin and earth may be called heaven; but, wo to them that have no better!