One-Hundred Forty-Five Sermons Upon John 17, Sermon 78
SERMON LXXVIII. The ſeverall Sorts of Joy, and the Nature of Spirituall Joy: Shewing alſo how farre it tranſcends and differs from Worldly Joy.
JOHN 17.13.
That they might have my Joy fulfilled in themſelves.
THeſe words are the finall cauſe of Chriſts ſolemn prayer for his Diſciples. Wherein you have,
The Benefit it ſelf deſcribed, and the Manner of poſſeſſing of it.
The Benefit it ſelf is, My Joy.
This may be underſtood Actively and Paſſively; Actively, for that joy which Chriſt might take from his Diſciples, being preſerved in purity of Doctrine and Unity amongſt themſelves. Thus ſome underſtand it, and parallel a like place, Phil. 2.2· where Paul bids them fulfill his joy, which was the joy he would take by ſeeing their happy agreement; but becauſe it's ſaid in the Text, That this joy may be fulfilled in the Diſciples themſelves. Therefore it is more conſonant to underſtand it paſſively of that joy, which the Diſciples took in him, and the benefits flowing from him: So that it may be called Chriſts joy, both effectively, becauſe he is the Authour and giver of it; as alſo objectively, becauſe it is in him, in divine and holy things, not in the world much leſſe in the pleaſures of ſin.
Now the Manner of poſſeſſing is, that it may be foreign, filled up, that they might have a good meaſure of joy, overflowing, he would have every part of the ſoul filled with it, and every kinde of joy, yea degree of it; ſome ſuperficiall joy for the degree of it, or ſome tranſient joy for the continuance of it doth not anſwer our Saviours prayer, it muſt be filled up.
Laſtly, Here is the Subject recipient of it, in themſelves. This (ſay ſome) is ſpoken oppoſitely to worldly joy, to ſuch as men take in the pleaſures of the world; theſe are but in the face, in the countenance, they are not cordial and hearty.
Obſerv. 1.Obſerv. There is a joy in Chriſt which his people are to have fulfilled in them. A three fold joy. That there is a joy in Chriſt which his people are to have fulfilled in them. As they are to be filled with grace, ſo with conſolations, and one floweth from the other, though not naturally: It's of great concernment to treat of this joy, becauſe the people of God look upon it as a thing above their reach. They are convinced of repentance, of humiliation; but not of walking joyfully.
There is a three-fold Joy:
1. A Naturall Joy, which is an implanted affection in a man, and of it ſelf ſimply conſidered is not a ſin.
2. There is a Sinnefull Joy, which runneth into two ſtreams, either when the Object is wholly unlawfull, when it's a forbidden Tree, and we may not eat of it; And thus to rejoyce in our evil doings, to take delight in the wayes of wickedneſſe, this is a wicked joy, that will end in tormenting ſorrow, and it argueth a wretched diſtemper of the ſoul, otherwiſe it would finde ſinne to be terrible and bitter, but through the corrupted conſtitution of the heart, it comes about that they delight in ſinne, as diſtempered ſtomacks do in coales, aſhes, or ſuch droſſe. Again, there is a ſinnefull joy, when the Object matter is lawfull, but then we exceed in the meaſure, in the bounds or limits, we over-joy. The water runnes over the bank, and then it gets ſoyl, and it's as hard to rejoyce in theſe things, and to ſinne not, as it is to be angry, and ſinne not.
3. There is a gracious and an heavenly Joy, when the ſoul delights it ſelf in God and Chriſt, in all heavenly Objects: For though to wicked men theſe things are a burden, yet to an heavenly heart they are the moſt connaturall Object: They are the proper center of the ſoul, as David often profeſſeth his joy in the Lord: It's of this we are to ſpeak of, only we muſt inform you ſomething of joy in the generall. The Philoſophers ſpeak of a three-fold affection ſutable to one another: There is Love, which is carried out to an Object that is good ſimply conſidered: There is Deſire which moveth to ſome good thing, but abſent, and not yet obtained: And then there is Joy, which ariſeth from the obtaining and poſſeſſing of it: And anſwerable to theſe, there are Divine Graces, and ſupernatural works of Gods Spirit in the ſoul.
There is the Love of God, which next to Faith, is of the greateſt glory and activity in the ſoul.
2. There are Deſires and earneſt longings after God, to which hunger and thirſt, a promiſe is made, of being fully ſatisfied.
3. There is Joy, which ariſeth from the enjoyment of God, onelyonly you muſt know there is Gaudium viae, a joy we have while in the way to Heaven, which admits of much increaſe, and meeteth with much oppoſition; and there is Gaudium Patriae, a joy in Heaven, where the ſoul will then be ſo filled, that it cannot receive any more.
To know the nature of ſpiritual Joy ConſiderTo know the nature of this Joy, Conſider,
Firſt That the efficient cauſe of it is onelyonly God. The Spirit of God is called the Comforter, as you heard, becauſe he alone poureth it into the heart, as the Heavens onelyonly give rain, and it's called Gal 5.22. The fruit of the Spirit, which doth imply, that it comes ſolely by Gods Spirit, and that there is excellent ſweetneſſe in it: Luſts are called the workes of the fleſh, but this with other Graces, The fruit of the Spirit. Hence it is, that as in reſpect of Regeneration, the Spirit bloweth where it liſteth: So alſo in reſpect of Conſolation, How many of Gods children walk with much conſolation, and abound in much joy. And others again, go bowed down, and greatly tempted, not obtaining comfort, though they would give a world for it: So that as the Husbandman cannot have rain when he would, nor the Merchant winde when he would, neither can the godly have comfort when they would, as appeareth by David, praying ſo earneſtly for the Joy he had loſt; It's the fruit of the Spirit; Therefore joy doth not flow from Graces exerciſed, as by a natural reſultancy, as heat doth from the fire, and light from the Sunne, but by Gods voluntary diſpenſation of it. The Schoolmen uſe to ſay, That a man doth not merit (that is their proud phraſe) by rejoycing in God, or good things, but by his Love, which was antecedent, and from which joy (they ſay) floweth by a naturall neceſſity; But the Scripture makes theſe two, Love and Joy, two diſtinct works of Gods Spirit, and that they are ſeparable, experience confirmeth it; for many men that are high in Grace, are low in Comfort. As the tall Mountains have few flowers on them, or Mines of Gold little graſſe covering them.
Secondly, To this Chriſtian Joy is required a knowledge of God, and faith in him, as revealed in the Word. As there cannot be any love or delight in what we know not; ſo neither any joy. The bruit beaſts have no joy properly, becauſe they have no knowledge; They have a naturall delight, but that is not truely joy. Infants may have grace, yet have no actuall joy; Therefore when John Baptiſt a babe in the womb, did leap for joy, it was extraordinary; and this is the reaſon why ignorant and carnal men are wholly deſtitute of all heavenly joy. They have no knowledge, no ſpiritual illumination; ſo that as the blinde man cannot delight in pleaſant colours, nor the deaf man rejoyce in curious muſick, neither can the naturall man rejoyce in heavenly and holy Objects; for he knoweth no better, he is not acquainted with any other Comfort or Conſolation, but what is in the bowels of the creature.
Thirdly, There is required a ſanctified and heavenly frame of heart. For ſuch as a man is, ſuch is his joy. The voluptuous man rejoyceth in his pleaſures, the intellectuall man doth ſo rejoyce in his ſtudies, and finding out of truth, that ſome have forgot their time of food, yea have not attended to their lives, ſo great hath their joy been in ſuch contemplations. Thus the people of God, being made new creatures, and made partakers of a Divine Nature, they now become to love and delight in thoſe Objects, which once they hated and abhorred; They finde all the Conſolations from the creatures contemptible in reſpect of God, concerning whom they ſay with David, The Lord is my portion, and whom have I in Heaven, but thee, and in earth, in compariſon of thee? The old Rule is▪ Simile gaudet ſimili; The heavenly heart delights in heavenly Objects. Heaven it ſelf, and all the Glory of it, do not, or cannot affect a wicked man, no more then fine flowers or pearles do a Swine: So that this duty of rejoycing in God, is altogether impoſſible to an ignorant carnall man, they can no more in their ſouls thus be raiſed up to God then in their bodies they can flie in the air. As our vile earthly bodies muſt be made ſpirituall and immortall, ere they can be filled full of agility, and be enabled to meet the Lord in the air: So theſe ſouls of ours muſt be renewed and ſanctified, ere they can take any delight in that which is good.
Fourthly, This Chriſtian Joy requireth ſome kinde of poſſeſſion, at leaſt in ſome degree of Chriſt, or thoſe good things we long for. Propriety and poſſeſſion is requiſite to joy. To know of never ſo many excellencies, if a man have them not, it doth but increaſe his miſery. The famiſhed Lepers knew there was food enough abroad, but till they were repleniſhed, they could not rejoyce in it. What joy hath a poor man to hear of many others that are rich; the ſick man of many others in health? If they have not ſuch things in peculiar poſſeſſion, it advanceth them not at all. Hence full and compleated joy is onelyonly in Heaven, becauſe there is full and compleat fruition of God; Then we are come to our journeyes end, we cannot goe further, or deſire more then we have: But in this life, our joy may be daily filling our hearts; There be many vacuities to be filled up; There be many deſires ſtill to be ſatisfied; ſo that we are to grow in our joy, as well as in knowledge and in grace. But yet becauſe even in this life, God is the God of his people, and they are ſaid to have him, and to enjoy him; and ſo Chriſt is ſaid to dwell in their hearts; yea the Father and the Sonne are ſaid to be in them, to ſup with them, to take up their manſions with them, to dwell amongſt them. Hence it is that even in this life they may have unſpeakable joy. Therefore when the ſoul hath left the preſence of God, or is under many ſad and black temptations thereby, as we ſee ſometimes in David, and in the Church: Oh the anxieties, and perplexities that it is filled with! Therefore in the Devils there is no capacity of any joy: For although they have a ſelf-love, and though their wicked deſires be many times ſucceſſefull in tempting of men, and deſtroying of their ſouls, yet they cannot rejoyce, becauſe the ſtate of miſery they are in, cuts off all hopes from them: If therefore the godly would live joyfully, let them take heed of interrupting their communion with God; ſee you do nothing to eclypſe this Sun; If God hide his face, all your comfort will preſently wither.
The tranſcendency of this Joy above all worldly Joy.In the next place, Conſider the tranſcendency and excellency of Chriſts Joy above all worldly joy. It cannot be denied, but that many wicked men ſpend their lives in jollity, they ſeem to be the onelyonly merry men, and godlineſſe is decryed for Melancholy, for moping, and for that which will undo a man: But true joy in the Lord ſurpaſſeth all humane and worldly joy.
Firſt, The ſoul can more intimately and fully receive it's object then the body can. Bodily and worldly pleaſures are received in by the ſenſes, which are but narrow doors and gates of the ſoul; but the ſoul of a man, what it receiveth, it doth let in with greater abundance: Hence if the Object be finite, and a meer creature, it cannot fill the heart: the heart is too bigg for it, onelyonly God is more then the heart can comprehend: Therefore all the pleaſures, and all the joy that any man can take, though he ſet himſelf to it, as Solomon did, yet are but like the joy of tickling, or ſcratching, comparatively to thoſe immenſe joyes and conſolations, which God vouchſafeth: Hence our Saviour ſaith, Your hearts ſhall rejoyce, John 16.22. This heavenly joy is like Eliſha's oyl, that multiplieth exceedingly, and ſtayeth not, till thy cruiſes fail to receive it.
Secondly, This heavenly Joy ſurpaſſeth worldly in the pure and unmixed Nature of it. It's joy without ſorrow; It's honey without any gall, called The fruits of Gods Spirit, becauſe of the ſweetneſſe of it, as the Apoſtle ſaith, Perfect love caſts out fear, tormenting fear. Thus joy from Chriſt, and in him, expels dejections, troubles of heart. No ſooner doth this Sunne ariſe, but all black and noiſome vapours are diſpelled. Here is a joy that is like the Elementary fire they ſpeak of, pure and unmixed, here are no mixtures to debaſe it, or allay it: But as for thoſe worldly delights, it's as a mad man that teareth his own fleſh, and yet laugheth while he doth ſo; So thou eateſt and drinkeſt, and makeſt merry, while thou damneſt thy own ſoul.
Thirdly, It ſurpaſſeth in dignity; for this Joy is in God himſelf, it is in the higheſt good that can be. There cannot be a greater cauſe or motive to rejoyce in; but as for the creatures, they are broken cyſterns, they are limited in their comforts, they have their vexations as well as their delights, but above all they are below man; He debaſeth himſelf, when he taketh delight in theſe ſublunary things; they were made for him, not he for them: It is as ridiculous, as if a man ſhould delight in childrens baby-clouts: Oh do thou remember of whom thou art born, and thou wilt take the beſt things to rejoyce in.
Fourthly, Heavenly Joy ſurpaſſeth in the certainty of it. The joy which God createth in the ſoul cannot be taken away by any, but God himſelf; Though ſickneſſe come, though poverty come, though afflictions ariſe, yet all theſe cannot take away his joy, yea in death it ſelf many times he doth moſt abound and overflow, whereas all worldly joy under ſuch calamities are turned into wounds, into howlings and tremblings, ſo that they know not what to do.
Fifthly, It ſurpaſſeth in the Ʋniverſality and Extent of it. Joy in God is all Joy, becauſe God is an Univerſall Good; There is no want, but he can fill it, no miſery, but he is a peculiar remedy to it, whereas the Creatures have their peculiar Joyes, Health is one Joy, Wealth another Joy, but no one Creature hath all Comforts in it.
Sixthly, It tranſcends in the Fulneſſe and Degrees of Joy. Solomon ſpeaks of worldly Comfort, That even in laughter the heart is ſad. Even Seneca could ſay, Think you of thoſe many that laugh, any one hath true Joy, Res ſevera eſt Gaudium. Digge to the bottome of the heart of theſe merry blades, and you will finde terrours and fears there.
Ʋſe of Inſtruction, Which is the way to get true Joy; A life in Chriſt,Ʋſe. a life of holineſſe, Omnis vita eſt propter delectationem, Judge not jolly, bodily delights, worthy the name of Joy. Theſe will turn to bitter howlings and gnaſhings of teeth: Oh what a bitter alteration will death make upon you! Now laughing, then roaring; now exceſſive in drinking, then crying for a drop of water to quench thoſe eternal torments.