The Scripture Directory for Church Officers and People, Exposition 2 · Part 2 · Section 3
Of the Joy of Saints, in God and heavenly things, as one Effect of the Light of Gods Countenance: The Nature of it, and the Preeminences of it comparatively to all other Pleaſures whatſoever.
PSAL. 4.7.
Thou haſt put more gladneſs into my heart, then they have had, when their Corn and Wine encreaſeth.
THis text declareth a Reaſon, why David deſires the light of Gods countenance above any earthly things; why his wiſh is contrary to thoſe of the world. And the Reaſon is deduced from that bleſſed and admirable effect of it upon David's heart, God being reconciled, put more gladneſſe into his heart, then all the pleaſures of the world could amount unto.
So that in the words, we are to conſider the Benefit or Priviledge it ſelf, Gladneſſe. It's a rule, That (Omnis vita eſt propter delectationem) all life, yea all operations, are for delight. So that Gladneſſe and Joy, is the ſoul in its higheſt felicity: It's the action of the ſoul in flouriſhing Characters: It's the ſoul in its glory: It's Arras unfolded and ſpread open.
2. There is the Original and Efficient Cauſe of it, God: Thou haſt put. Gods comforts and joy, they are like himſelf, infinite, pure, unmixed; there is no fear or ſorrow accompanying ſuch.
3. There is the manner of participation, Thou haſt put it into my heart. This ſheweth the efficacy and irreſiſtibleneſſe of Gods comfort, He puts it into the heart, men cannot: They can only ſuggeſt, they cannot put into the heart. If God puts comfort in, all the troubles and ſad temptations which ariſe in the ſoul, cannot be able to withſtand it, no more then the night can hinder the day from diſpelling of it.
4. There is the Subject or Veſſel receiving it, My heart. The worlds joy is but in the mouth, or in the phanſie; this is in the heart.
Laſtly, There is the aggravation of it, by a compariſon with all earthly joy; and that the greateſt which can be: More then when their Corn and Wine encreaſeth. Judea was a Land that abounded with Corn and Vineyards: And the Scripture, when it would expreſſe a great joy, calls it the joy of Harveſt: Yet David's joy is greater then this.
Now though the text inſtanceth in theſe two, yet we are to underſtand all kind of joy. The joy of the rich man, of the great man, of the voluptuous: Let the joy be what it can be in any earthly thing, an heavenly heart hath from God a better joy. It's true, ſome Interpreters make this the ſenſe; as if David did here profeſſe his joy, becauſe his enemies whom he reproved in the beginning of his Pſalm did thus encreaſe. As if he would ſay, Though they hate and oppoſe me, yet I am ſo farre from bearing ill will to them, that I rejoyce in their abundance. Yea, ſome Popiſh Interpreters, make a myſticall meaning, as if here were a Propheſie of the delight of Gods people; becauſe of the Sacrament conſiſting of Bread and Wine: Yea, Oyl is added in ſome Copies of their Tranſlations, as if their extream Unction were alſo intended. But this is indeed, to make the Scripture a Noſe of Wax, as they call it ſometimes. Therefore the Hebrew Prepoſition Min, though it ſometimes ſignifie Of, yet in many places, it's to be interpreted comparatively, For rather: And thus it is here. Obſerve,
That the godly have more joy from God, and heavenly things, then all the men of the world can have in their earthly delights.
If a wicked man did but know what the comfort and conſolation is, that doth accompany an holy life, he would judge all his earthly pleaſures, to be like the Prodigals husk. He would cry out of his madneſſe; Oh fooliſh and unwiſe, that have left this ſpiritual joy, to partake of humane and worldly! 1 Pet. 1.8. It's called unſpeakable joy, and full of glory. Such a joy, that it can never be expreſſed: As a Father, or a Mother, cannot expreſſe their natural affections. It's a joy, which the godly that feel it, cannot declare unto another; but when they have ſaid all they can, ſtill they feel more. Though out of their abundance the heart speakes, yet it cannot ſpeak all it's abundance. And as a godly man cannot expreſſe it, ſo neither can a natural man believe any ſuch thing; he cannot be perſwaded that there is ſuch joy in it. As he that hath not taſted Honey, cannot judge how ſweet it is: Neither can a blind man think, what a glorious creature the Sunne is.
Let us therefore firſt open the abſolute nature and dignity of this Joy, then ſpeak of it comparatively.
And in the firſt place, The glory and dignity of this joy, is from two particulars in the text.
Firſt, It is from the Original. As there is a wiſdome which comes from above, The nature of this joy.that is heavenly; and a wiſdome fleſhly and deviliſh: ſo alſo, there is a joy which comes from above, that is pure and excellent; and there is a joy, that is of the world, and the fleſh, and this is indeed deviliſh. But the joy, which a godly man receiveth, it's from Heaven, from God himſelf; and ſo hath a pure and choice excellency in it. It differs from worldly joy, as the elementary fire from the culinary. The elementary fire, needs no pabulum, no wood to maintain it, it will not periſh; but the kitchen fire, that muſt have wood or coales, it will not laſt any longer then this fewel. Thus all worldly joy, that muſt have daily ſticks and coales put to it. If Friends die, if Wealth be loſt, Pleaſures denyed, this joy is gone: but this joy from above, abides, the ſame. As long as God abides in Heaven, ſo long that continues; unleſſe we by our ſinnes, provoke God to take it away. All the world cannot give ſuch a joy as this is. Therefore Gal. 5.22. it's called the fruit of Gods Spirit; and often, Joy in the holy Ghoſt. Hence the Spirit of God is called the Comforter: And God is ſtiled (2 Cor. 1.3.) the God of all conſolations, becauſe it is he alone that workes it. Men may create the world as well, as of themſelves get ſuch a joy as this. Hence the people of God walk many times mournfully for the want of it; And there is no Samaritan can put this Oyl into their wounds. David cannot alwaies ſay, God put ſuch joy in his heart: Yea, he profeſſeth the clean contrary ſometimes, That his ſoul was bowed down; that he watered his bed with teares. And Joh. was almoſt like a damned man in Hell. But of the Reaſon of this deſolateneſſe, we may ſpeak hereafter; It's enough that this demonſtrateth God to be the Author of all our joy: And that as all the men in the world cannot make the Sunne ariſe in the morning, did not God appoint it that natural courſe; ſo neither are any able to bring this joy into their hearts.
Therefore in the ſecond place, The ſecond diſcovery of this joy is from the manner of working it; Thou didſt put it into my heart: That is an excellent expreſſion. It ſheweth what dominion and ſoveraignty God hath over the heart: He can as eaſily put joy into thy ſoul, though afflicted, though tempted, though grieved with ſinne, as thou canſt pour Wine into a Bottle. He can with a word, command waters to become Wine. So that as the Orthodox maintain, That Gods grace in converting the heart, is irreſiſtible; it's inſuperable: The heart cannot reſiſt it with finall prevalency. For à nullo duro corde reſpicitur; quippe ad hoc datur ut tollat cor durum. So it's true alſo in ſpiritual joy; The grieved heart, the ſad heart cannot reject it, becauſe it's given to take away the ſad heart. Hence we read of the people of God, the Martyrs and others, that they have rejoyced under their tribulations, more then their Perſecutors did under all their abundance. How was this poſſible, but that God did ſo fill their hearts, that no outward or inward miſery could have any room there? This ſhould teach the people of God to walk ſo exactly, that they may not on the contrary ſay, God hath put more bitterneſſe into their heart, then any can have in their worldly miſeries. For as the joy of God is more then all earthly joy, ſo the ſenſe of Gods anger and wrath, cauſeth more ſorrow and anguiſh of ſpirit, then all outward calamities can do. A wounded ſpirit, who can bear?
Thirdly, This Joy which God puts into our hearts, followeth upon a true godly ſorrow and mourning for ſinne. All the joy of thy heart, which doth not flow from humiliation and deep ſorrow for ſinne, it's but a blaze; it's like the crackling of thornes. And this is neceſſary to be obſerved; for the Hypocrite, who never had any true ſound grace, yet he may have ſome tranſitory joy. So Mat. 13. They received the Word with joy: And ſome rejoyced in John Baptiſts light; but it was for a ſeaſon only. And thus many in ſome fits, yea in ſome holy duties, find a gladneſſe and inward joy upon their hearts; but this never had a true ſorrow go before. Before Paul was admitted into Goſpel joyes, he was ſtriken to the ground, and had a deep ſenſe of his former guilt. Therefore the Promiſe is, Bleſſed are they that mourn, for they ſhall rejoyce, Mat. 5. Therefore as the Pſalmiſt ſpeaks concerning afflictions, it's true alſo of godly ſorrow; They that ſow in teares, ſhall reap in joy. Many deſire joy; they are willing to hear of a Sermon that may cauſe gladneſſe in their hearts; but then they cannot endure the preparatory unto it: They do not love the Law ſhould wound them, before the Goſpel heal them. But this is the nature of all heavenly joy, it's a daughter to godly ſorrow. Verus paenitens de peccato doler, & de dolore gaudet. And this is it which makes godly joy ſo welcome and ſo precious, becauſe the heart was mourning, and humbled before, thinking it ſelf unworthy of any joy in the leaſt manner: Though others might rejoyce, yet not they. This then is the method God takes; Firſt the Spirit of God is a Spirit of Supplication and mourning, then it's a Spirit of Joy and conſolation.
Fourthly, This joy which God putteth in the heart, it's from ſpiritual and heavenly motives. Therefore the duty is ſo often called for to Rejoyce in the Lord: And it's called Joy in the holy Ghoſt. It ariſeth from Gods favour, from Goſpel-Priviledges; becauſe God is reconciled; becauſe ſinne is pardoned; becauſe we are juſtifica through the blood of Chriſt. So that the joy of a godly man, and of a natural man, differ as much as Heaven and Earth. For what makes thee rejoyce at any time? Is it ſome worldly pleaſure? Is it not ſome earthly content? Is it not becauſe ſuch and ſuch earthly advantages befall thee? Thy heart is never cheerfull and merry, but from ſuch conſiderations. Now, how different, and poor, and contemptible are theſe to this heavenly Joy? For the gladneſſe of their heart, ariſeth from the love of God; from an Intereſt in Chriſt; from the conſideration of eternal glory. Theſe ſublime and ſpiritual Objects, do raviſh the godly ſoul. So that the delights of a beaſt, are not more inferiour to the delights of a man, as a rational man, then the delights of a man are to him, as a Chriſtian. What the Apoſtle ſpeaketh concerning the thoughts and words of a Child, comparatively to a man, the ſame is true alſo in reſpect of joy, 1 Cor. 13. Children have their joy; they laugh as Children; they rejoyce in their Babies as Children: but when they come to be men, they cannot rejoyce as Children; they cannot delight to play as they did, when little Boyes. Thus when thou art once made godly, and haſt taſted of more excellent Joy, thou canſt not delight in the pleaſures of ſinne, nor in the greateſt advantages of the world: They are below thee. Thou ſaieſt to thy ſelf, when inordinately rejoycing in theſe things, as ſhe did, but falſly, to David; Thou haſt made thy ſelf like one of the vile fellows to day. The godly mans joy comes from an higher Spring, then the worlds doth.
Fifthly, Hence in the next place, No man can have this ſpiritual joy, but ſuch who are regenerated, and born of God: Who have a ſpiritual and ſupernatural life. We ſee in nature, that according to the ſeveral kinds of life, ſo there are ſeveral delights, and proportionable thereunto, the natural and animal life, the rational life, the ſenſe hath its delights, and reaſon hath its delght. Thus when a man is born again, he hath his joy and his delight. Do not ye read often of David, that profeſſeth the Word of God, was ſweeter then the honey or the honey-comb to him? Doth he not ſay, That his heart panted after God, like a parched wilderneſſe, and more then the hart doth after waters? And whence is all this, but becauſe David is a man after Gods own heart? And indeed, it's wholly impoſſible that a man ſhould rejoyce in any ſpiritual Object, till he himſelf be made holy. As our Saviour told his Diſciples, He had other meat to eat of, then they knew of. So hath every godly man, other joyes, other delights, then any natural man can conceive. Therefore do not keep off from godlineſſe, for fear of looſing thy joyes; do not think that is to bid farewell to all cheerfulneſſe and gladneſſe of heart: but rather, thou never yet didſt know what true joy means; as yet thou art a ſtranger to it; for none but a regenerate man can enter into this Joy.
Sixthly, This joy which God puts into the hearts of his people, it's unſpeakable and unexpreſſible. Like that new Name, and hidden Manna, which none knoweth, but he that hath it. Prov. 14.12. A ſtranger doth not intermeddle with this joy. There are ſome things that are ſo experimentally perceived by us, that a man cannot expreſſe them: He feeleth them, and is fully perſwaded of them, yet he cannot tell how to expreſſe this to another. As life, a man doth feel and know he liveth, yet who can tell another what his life is? Job was in bitterneſſe and ſorrow, and it was above his expreſſion; his Friends cenſured him, but ſaith he, If your ſouls were in my stead, you would judge otherwiſe. If you felt what I feel, you would be of another mind. And thus it is in regard of ſpiritual joy; You are apt to condemn the generation of the godly; Why will they be ſo ſtrict and preciſe? Why will they not runne into the ſame exceſſe of ſinne, and enjoy the ungodly pleaſures of the world as others do? Oh know, you ſpeak fooliſhly in this thing! If your ſouls were in a godly mans ſtead; if you had ever felt what they feel; if you had ever perceived upon your ſouls that which they have done, you would quickly change your minds, and your converſation alſo. You would then ſay, An hour of this Joy, is more then a thouſand years of the worldly joy: That a drop of this, is more then an Ocean of carnal pleaſures. This made David call upon wicked men, to taſte and ſee how good God is. If you would taſte; if you would ſet your ſelves to try what this Joy is, you would then quickly perceive a difference: But none knoweth this, ſave thoſe who have the experience of it.
Seventhly, The nature of this joy, is to put a man upon all holy actions: Upon active and ſerviceable waies for God. And thus in regard of its Effects and Operations, it differs from worldly joy, as much as Heaven from Earth; or Gold from droſſe. For when the heart of a wicked man is merry, what doth it put him upon, but ungodly practices? Then they muſt go to their cups, to their ſports, then they muſt go to their frolick and wanton playes: Thus their joy makes them very wicked; whereas this godly joy putteth a man upon praiſing and bleſſing of God- Is any man merry let him ſing Pſalmes, Jam. 5.13. It puts him upon more ſervent and cheerfull praying, hearing; and no Chriſtian is ſo active and lively as he that is joyfull, Neh 8.10. The joy of the Lord is ſaid to be their ſtrength. There needeth not then any great labour to diſcern the godly mans mirth and the wicked mans: For the wicked he encreaſeth his ſinne thereby, he is more hardned to do wickedly. This joy is like the Devil to the herd of ſwine, which were hurried violently to hell; they would never do that in a ſober ſad ſpirit, they do then.
We have declared the nature of this heavenly gladneſs abſolutely; Let us now conſider the aggravation of it comparatively to all other pleaſures whatſoever; that ſo all unregenerate men may ſee they live to their loſs, and that one day in godlineſs affords more true ſolid comfort, then the whole life of a wicked man, though he ſhould live Methuſalem's age. And
How it exceeds all worldly Joy.Firſt, Spiritual joy exceeds all wordly, in regard of the purity of its nature. It is an unmixed joy, there is nothing adhering to it, to make an abatement, or put a check to it; whereas all wordly joy hath gall as well as hony; there is no Roſe groweth without its pricks. Look over all the wordly comforts that every where are enjoyed, ſee if they have not a But in them; as was ſaid of Naaman the Syrian, He was a great man, an honoured man, a rich man, but he was a Leper, that took off from the reſt: So of every unregenerate man, He hath ſuch an eſtate, ſuch friends, ſuch advantages to delight in; but there is ſuch a ſinne, and ſuch a ſinne, which if rightly conſidered would marre all his comfort. Do not thou therefore ſet thy ſoul to rejoyce and to take its eaſe, for there is either the commiſſion of ſuch ſinnes, or the omiſſion of ſuch duties, that would quickly wound thy heart, and take thee off from all thy jollity; whereas now come to this heavenly joy, there is joy, and no cauſe of ſorrow joyned with it. This is like the upper region, where there are no Meteors: Look round about thee, Think of God, of Chriſt, of eternity, of death, yea of ſinnes, and thou haſt cauſe to rejoyce; for all theſe things work for thy good. It's true, there is a time when the godly are called to mourning, when they are to faſt and humble themſelves; but conſider, this holy mourning doth not oppoſe, but encreaſe heavenly joy. The more thou canſt mourn for thy own ſinnes, or the ſinnes of the Nation, the greater is thy joy in the Lord: So that ſuch mourning doth make thee abate of thy natural and earthly comforts, but not at all of thy heavenly comforts: So that heavenly joy is of ſuch a pure nature, that it's better then gold, it cannot have any droſs mixed with it; it's like the pure flames of the fire, which cannot receive any mixture with it. Therefore do then conſider over all thy worldly delights. Was there ever any that did afford meer matter of comfort? Is there not ſome occaſion of grief, of vexation, of diſcontent as well? whereas all heavenly things afford only delight, and no trouble at all.
Secondly, Spiritual joy is more cordial and ſubſtantial; it doth more inwardly poſſeſs a man, then any earthly joy can do: Diſce gaudere, ſaid Seneca: Thou haſt put it into my heart, ſaith David, Pſal. 33.21. Our heart ſhall rejoyce in him, and Pſal. 3.5. My heart ſhall rejoyce in thy ſalvation. Hence you heard it was called unſpeakable joy; and the peace of God, which is the cauſe of this joy, is ſaid to paſs all underſtanding. Therefore our Saviour prayeth, Joh. 17. that this joy might be filled is them; a notable expreſſion to declare that the comfort Gods people have, is of a farre more ſolid and real nature, then what men of the world have: They are never heartily and truely joyfull, for there is either the ſting of ſome ſinne, the guilt of conſcience, or the fear of ſome danger, that doth greatly check their joy: Inſomuch that many times the ungodly of the world, they put the beſt face upon things they can; they would bear it out, as if they had peace, and they had comfort, when God knoweth, and their own heart, feeleth many tormenting feares within them. Solomon ſpeaks fully to this of a wicked man, Prov 14.13. Even in laughter the heart is ſorrowfull; his meaning is, that a wicked man in the midſt of all jollity, and a carnal mirth, yet he hath but a ſad heart, and why? There is guilt with him, there is a conſcience ſecretly repining in him, and though he ſtriveth to bear it down, and would make a greater noiſe then that, yet theſe whiſperings, and ſecret accuſations do greatly weaken their joy; for it's enough that conſcience accuſeth thee, though none in the world elſe can witneſs againſt thee, Quid proder it tibi non habere conſcium, habenti conſcientiam? What will it avail thee to have thy conſcience accuſing thee, though there be no witneſs conſcious with it? Was not Belſhazzar in the midſt of all his jollity and exceſſive riot? Yet the appearing of an hand-writing made him quake, and his knees to tremble. Why might not he have thought it had been ſome good Angel, or there was ſome writing for him to encreaſe his kingdome? No, but before ever he can tell what it is, he is afraid, and trembles, his heart was guilty, Semper praeſumit ſaeva mala conſcientia. Thus take the moſt wanton, looſe, and jolly ſinner that is, his heart being guilty, he alwayes thinketh and feareth the worſe; now the Lord remembers ſuch and ſuch ſinnes: So that it's not the laughing, and ranting, and ſinging of merry Songs, that demonſtrate a joyfull heart; no, there may be ſadneſs and terrour within for all that; whereas this ſpiritual joy filleth up the heart of a godly man, whatſoever preſents it ſelf, he can rejoyce. At this time, when David profeſſeth his joy, it was outwardly a moſt ſad time with him. For Expoſitors judge, he was now purſued by Abſolom his own ſonne, who riſeth againſt him, his people forſake him, Shimei raileth at him, telleth him, God had now avenged the blood of Saul upon him; and all this was occaſioned by his own wickedneſs; yet in the midſt of all theſe ſad circumſtances, he had ſo much joy in his heart: So that the godly even while he weepeth and mourneth, hath joy, and the wicked even while he laugheth and rants it, yet hath gnawing worms within him.
Thirdly, Heavenly joy is rational, ſetled upon ſound and ſolid grounds. If you ſee any godly man rejoyce, and walk with a chearfull ſpirit, it's well done, there is cauſe for it; who may do it if not he? Whereas take any natural unregenerate man, he hath not the leaſt cauſe of the leaſt ſmile: If he did as he ſhould do, he would roar and cry out, he would go and weep bitterly, he would ſmite upon the breaſt and the thigh, ſaying, What ſhall I do? Oh my ſinnes, my ſinnes! Now this is greatly to be conſidered, who hath the true cauſe of rejoycing and who not. Tell not me, ſuch a man liveth a jolly merry life, ſuch a man is at his hearts eaſe, he liveth in his pleaſures all the week long: Oh but what reaſon, what cauſe hath he to do ſo! If he did rightly conſider himſelf, if he did lay his ſinnes to his heart, he would mourn and weep, and bewail himſelf all the day long; for what joy canſt thou have, as long as thy ſinnes are not pardoned, as long as God is angry with thee, as long as thou mayeſt tumble into hell every moment? Is it for ſuch an one as thou to be glad, and laugh, and take thy eaſe? No, our Saviour Luk 6.25. pronounceth a woe to you, for you ſhall mourn, though now you will not: There is no peace ſaith my God to the wicked man; it's the ſpeech of the Prophet Iſaiah, Chap. 48 22. Stand off then, joy doth not belong to thee, it's the godly mans portion; none may, or hath cauſe to walk chearfully but he, for the favour of God is upon him, God is not angry with him, his ſinnes they are forgiven, death and the day of Judgement can do him no hurt, whether poor or rich, whether well or ill, whether living or dying, he hath cauſe to rejoyce, Phil 4 4. Rejoyce in the Lord alway, and again I ſay rejoyce: Rejoyce alway. There is no time wherein thou mayeſt not rejoyce. Do not ſay, I have this affliction, I have this ſad tryall upon me: It's no matter, ſaith the Apoſtle: Let it be how it will be with thee, Rejoyce alway; and indeed let the wicked and ungodly tremble; let them cry out with horrour, thoſe that have the guilt of their ſinnes upon them, thoſe that every moment may be adjudged to hell; let them mourn and tremble: But for a godly man, he hath no cauſe at all, but to rejoyce in the Lord alwayes.
Fourthly, Joy from the Lord will have a good end, there will be no ſad reckoning for it afterwards: There will be no cauſe to repent of it; but all wordly joy though it doth pleaſe thee for a time, yet there is a ſting in the tail of it there will be a bitter account to be made at the day of Judgement, and this certainly you ſhould rightly conſider of: Theſe pleaſures, this carnal delight of mine, will it not coſt dear hereafter? Will not all this hony turn into choler? Will not my torments be according to my pleaſures? What ſaith Solomon to his young man that is moſt given to follow his delights, Eccleſ. 11.9. Rejoyce O young man, and walk in the wayes of thy heart, purſue thy luſts, care for nothing, trample Gods word under thy feet, but know thou, that for all theſe things God will bring thee to judgement; and is not this like an hand-writing in the wall? The thoughts of what will be hereafter, may juſtly ſtrike out all thy preſent delights: I am merry now, laughing now: But ſhall I do thus when death comes? ſhall I laugh when at the day of judgement I ſhall ſtand arraigned at his Tribunal? Oh do not admire ſuch pleaſures, that will coſt ſo dear at the latter end! But for the godly mans joy, that will never ſhame him, that will never grieve him, but as the Apoſtle ſpeakes about repentance, it's a repentance never to be repented of. Thus here is a joy that is alwayes to be joyed in, a joy that will never trouble thee hereafter, whereas for all this wordly joy thou muſt mourn again; it hath been the time of thy ſinning, and of thy rebelling againſt God, and therefore all this will turn into bitterneſs at the latter end; If theſe pleaſures would not turn into torment, then it were ſomething; but as theſe have abounded, ſo will thy torments and troubles alſo abound. Thou canſt not ſay with Agag, the bitterneſs of death and hell are paſt: What is the ſad end of all Dives his joy? Yea ſometimes they are deſtroyed in the very midſt of all their pleaſures, as the Philiſtimes, and as Nabal were.
Fifthly, The joy and gladneſs of a godly man is ſtable and perpetual, becauſe the ground and cauſe of it is unchangeable: God never ceaſeth to be his Father, he ſhall never be caſt out of the ſtate of Juſtification, he ſhall never loſe his intereſt in Heaven; now this rock alwayes abiding, their joy muſt alſo be immoveable. It's true, though the godly have cauſe alwayes to rejoyce, yet they do not ſo actually; for the preſent they may mourn and be in bitterneſs, but that many times is cauſed by their own ſinne and weakneſs; or elſe God to give them more comfort, afterwards doth ſuſpend preſent comfort, as the Sunne is moſt welcome after a tempeſtuous black ſtorme; but though this be, yet the foundation of their joy remaineth ſure, there is the ſame cauſe why they ſhould rejoyce alwayes. Oh but thus it is not with the unregenerate man, all his joy is but a blaze, and all the cauſe or ground of it is very uncertain. Every creature and condition they rejoyce in, is it not mutable? To day laughing, to morrow crying: To day cheerfull becauſe thou haſt it, to morrow mourning becauſe thou haſt loſt it. Thus in Job, Chap. 20.5. Zophar ſaith, The triumphing of the wicked is ſhort, and the joy of an hypocrite for a moment: The oil to this lamp will quickly fail, thy honours, thy life, thy wealth, theſe things will not laſt alwayes. Oh then ſhould it not be thy wiſdome to lay up for ſuch joy, that will abide continually, that will never leave thee! Is it not evident folly to take thy delight in that, which may be loſt the next hour? As Jonah took great content in his Gourd, and within a day a worme breedeth therein, and conſumeth all. Therefore ſay of thy worldly joy, as thou mayeſt of thy life it ſelf; It is but a buble, a vapour, here to day and gone to morrow; if thou couldeſt preſerve all this delight continually, and death it ſelf could not rob thee of it, then go on, and make much of it: But to thy terrour thou wilt find the inſtability of it, as with the Sodomites, The morning was fair and pleaſant, but fire and brimſtone was upon them before night. For ought thou knoweſt, thou mayeſt go from laughing here, to eternal roarings in hell the next moment.
Sixthly, Spiritual joyes tranſcend earthly, becauſe the ſoul can better perceive them, they are of a more ſpiritual and penetrating nature and efficacy: The ſoul can receive them as the ſpunge doth water, or the iron doth fire, the ſoul may be filled with it: but all bodily delights and joy, they are more groſs and thick: This reaſon give the Schoolmen, why all ſoul delights are above the body, and much more if they be ſpiritual and heavenly: As thoſe ſinnes which are immediately ſeated in the ſoul, they are more deep and inward then bodily ſinnes; ſo that joy and delight which enters immediately into a mans ſoul, is farre more ſoaking and preſſing, then that which is upon the body primarily: For bodily joyes are like the Sunne-beames, which come in at a cranny, or little hole; but foul delight is as when the Sunne comes in at a window, or at a great door, there is capacity enough to receive it.
Seventhly, All earthly joy is to be moderated, we may ſinne in it, we may go too farre, we may over-joy: Therefore the Pſalmiſt exhorts, Pſal. 2. to rejoyce with trembling. While we take any joy in theſe earthly things, we are to do it with trembling, for then is a temptation to ſinne, then are we in greateſt danger, in the midſt of heat we are ſubject to take cold. Hence the Apoſtle ſaith, 1 Cor. 7. Thoſe that rejoyce, muſt be as if they did not rejoyce: So great a care are we to have that our joy be moderated, we do not ſay it's unlawfull to take delight, and joy in the creatures, the Scripture commands to eat and drink with joy of heart, only we muſt not joy exceſſively, we may quickly let this joy overflow the bankes; and certainly the carnal and immoderate joy that men take even in lawfull things, is no little part of their iniquity: For why is it that thy heart can rejoyce in outward mercies, thou canſt take delight in theſe creatures, but haſt none at all in heavenly things? A Fair, a Market is thy delight, when thou canſt not call the Sabbath a delight: Is not all this, becauſe thy heart over-joyeth in theſe things.
Ʋſe of Exhortation, not to be diſheartned at godlineſs, as if it were a ſad, melancholy, mopiſh life: Oh know, thou never comeſt to have true joy, til thou live the godly, exact, and preciſe life! The cloſer thou walkeſt with God, the more fearfull to commit any ſinne, the more unſpeakable and ſolid is thy joy. Oh call not that laughter and mirth of the wicked man, joy! Solomon ſaith, it's not joy, it's madneſs: Do not ye ſee mad men; they will laugh, and hoot, and leap with jollity, when they are bereft of reaſon, and lye in chains bound up in a dark Dungeon? Such is all the worlds laughter: They die laughing, They go to hell laughing, and is not this madneſs? Yet who can perſwade men to leave their carnal jollity, and to taſt how good and pleaſant the wayes of God are? Well, go on and take thy delights, thou wilt have laughing enough one day: for Prov. 1. God will laugh at thy deſtruction, and mock when thy fear cometh.