Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 4 · Sermon 7
SERMON VII.
PSALM 4.7.
Thou hast put gladness into my heart, more then in the time that their Corn and Wine increased.
It is the advantage of the Saints of God, above all other men besides; That they know both who to ask, and where to ask it; whereas on the other side, it is the great unhappiness of men of the world, that they are commonly to seek in both; as is signified to us in this Scripture which we have still before us. They are to seek as to the Person to be petition'd; For they say, Who will shew us? And they are to seek as to the matter of the Petition; For they say, Any good. I may add, they are to seek also as to the issue and success of those Desires and Petitions which are put up by them. Whereas in the mean time God's people they are such as are upon sure grounds in each particular; for the Person petition'd, They resolve it into God Himself, Lord, do thou lift up. For the thing it self petition'd by them, they resolve it into God's Favour, and the shining forth of his Countenance upon them; The light of thy Countenance upon us. And for the issue and success of this Petition, they intimate thus much unto us, That it was no more but ask and have. For as they had desired that God would be pleas'd to lift up the light of his Countenance upon them; so they signifie, that immediately hereupon he had put joy and gladness into their hearts. And that as transcendent to all the joy and gladness in the world.
IN the Text it self there are two general Parts considerable: First, The Condition mention'd. Secondly, The Amplification of this Condition: The Condition, that we have in these words, Thou hast put gladness into my heart. The Amplification of it in these, More then in the time that their Corn and Wine increased.
We begin with the first of these Parts; to wit, The Condition mention'd, in these words, Thou hast, &c. Which passage is again considerable of us two manner of wayes; Either Absolutely, as it lies in it self; Or Relatively, as coming from David; either in the Proposition, or else in the Reflexion.
First, Take it simply and absolutely in the Proposition, and as it lies in it self. And here again we have three Particulars more: First, The Affection it self; And that is joy or gladness. Secondly, The Seat or Subject of this Affection, and that is the Heart; Gladness in my heart. Thirdly, The Rise, or Original, or Conveyance of this Joy and Gladness whatsoever it is: And that is by Gift from God, Thou hast put it.
For the first, The Affection it self, which is here mention'd; It is joy or gladness: And that also as belonging to David, who is here, as it were, a Representative of the rest of the Servants of God. We see here how that this is such a business as God's people have a very good share and interest in. And they have so in a two-fold respect: First, Ʋpon a common account; They have gladness belonging unto them, in some sort even so. Secondly, Ʋpon a peculiar account; They have gladness belonging unto them even so likewise.
First, Ʋpon a common account; They have gladness so belonging unto them: They have a share in natural and temporal Joy, which is not altogether denied unto them. Christians they may lawfully joy and rejoyce in outward Comforts, and be glad when such things as these are vouchsafed unto them. We have instances of it in Scripture in sundry Examples, wherein is shewen how the Servants of God have oftentimes been very much affected upon such occasions; and it hath not been improper for them so to be: Religion it does not destroy Nature, but rather perfects it; And as in other things, so also in this. Indeed the joy of Christians, in respect of outward things, is very much qualified and reduced; in regard of the manner of it, and in regard of the measure of it, and in regard of the time of it, &c. Such as these they must take heed, of having their hearts too much swollowed, and transported, and taken up with such matters as these are: They must rejoyce with fear, and be glad with trembling, in regard of the great uncertainty and mutability of all these things here below. And they must so rejoyce in their own welfare and prosperity, as in the mean time not to be unmindful of the Afflictions of their Brethren, which should serve very much to allay and restrain the excess of their joy. But yet in a sober and moderate way there is a liberty allowed unto them for such affections as these are.
Secondly, As there is joy belonging to God's Servants upon a common account, as Men; so upon a peculiar account, as Christians: Even of another and of an higher nature then is to be found in other persons. There's joy in God's people, which is the joy of God's people. As their peace is such a peace as the world cannot give, so their joy is such a joy as the world cannot have. Now this is call'd emphatically, The gladness of God's Nation, Psal. 106.5. Remember me, O Lord, with the favour that thou bearest unto thy people, that I may rejoyce with the gladness of thy Nation. God's people they have a peculiar gladness both in regard of the things themselves, which they are glad of, as also in regard of the carriage of their minds and affections unto them, who first of all do rejoyce in God Himself, as the Primary and chief Object of their joy: And then do rejoyce in all other things besides in reference and subordination unto him: The joy of God's Children, it is of a spiritual and heavenly nature, and thereby distinguisht from the joy of all other persons who are not of that number; which is commonly carnal and earthly, not onelyonly in regard of the matter of it, but also in regard of the affection; not onelyonly in regard of the things which it is conversant about, but also in regard of its conversation and exercise about those things.
The business of joy or gladness, which is here exhibited to us in this Text, and which we are now to speak unto, (for the better opening of it to us) is considerable under a three-fold Notion: Either as a Grace, or as a Duty, or as a Priviledge. It is a Grace, in regard of the principle of it: It is a Duty in regard of the exercise of it: It is a Priviledge in regard of both.
First, It is a Grace in regard of the principle of it: Joy it is a fruit of the Spirit, Gal. 5.22. Namely, this joy which we now treat of, which is proper to the Servants of God. The gladness which is in them is not onelyonly a natural affection, or such a thing as does meerly arise and proceed from natural temper, but it is a spiritual and supernatural disposition which is wrought in them by the Holy Ghost. And is of the same nature and condition with those other Graces which are mention'd therewith in the same Scripture; As Love, and Peace, and Gentleness, and Goodness, and Faith, &c. Which are effects of Regeneration, and of the work of the New Creature in us.
Secondly, It is a Duty in regard of the exercise of it. It is not a matter of indifferency to Christians, whether they rejoyce or no, but it is imposed and laid upon them, and commanded and required of them. The Scripture is very full in expressions which it hath to this purpose, as 1 Thess. 5.16. Rejoyce evermore. Phil. 4.4. Rejoyce in the Lord alway, and again I say Rejoyce. In Psal. 22.11. Be glad in the Lord, ye Righteous, and shout for joy all ye that are upright in heart. Yea this Duty is so necessary, as that the neglect of it is sometimes threatned by the Lord to those which omit it, as Deut. 28.47. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things, therefore thou shalt serve thine enemies which the Lord shall send against thee, in hunger and in thirst, and in nakedness, and in the want of all things. God requires and expects from his servants, that they should occasionally be full of Joy.
Thirdly, It is a Priviledg and a very great Advantage there, wheresoever it is observable: And in this notion is it here represented in this present Text. This gladness of heart which is here spoken of, it is so spoken of, as a very great mercy to those who are made partakers of it: And indeed so it is in the full latitude and extent of it. It is a mercy, if we take it in a natural sense; To be of a cheerful and comfortable temper and constitution. And so the Scripture does sometimes express it self about it, Prov. 15.13. A merry heart makes a cheerful countenance, but by sorrow of heart the spirit is broken. So Pro. 17.22. A merry heart doth good like a Medicine, but a broken spirit dryeth the bones. And again, Prov. 15.15. All the dayes of the afflicted are evil, but he that is of a merry heart, hath a continual Feast. All which places, and the like, are true, being taken in a common acception of that joyfulness which does proceed from meer natural temper. But this is not all, nor the mercy which is here considerable; No, but such a chearfulness doth both arise from spiritual principles, and also does proceed upon spiritual grounds and considerations. This is that which David does here signifie, as especially belonging to himself, with the rest of Gods servants.
From all together we may gather thus much, That Religion is no Melancholy business, as the World would represent it, and thereby cast a scandal upon it; That when men come to be Christians, they must bid adieu to all kind of joy and rejoycing whatsoever. No, it is not so; it does not exclude all natural joy, but it does especially set up spiritual. Indeed it cannot be denied, but that Religion has its sadnesses with it, as well as its joyes, but those sadnesses, they end in joy. Theres sadness from the sight of sin, but then theres joy from repentance for sin, and the apprehension of sin pardoned. And this is that which is especially considerable of us. So far is a good Christian from being excluded from all manner of joy, as that indeed it does most properly of all other belong unto him. Theres none that have so much cause to rejoice (if they duly consider it) as the children of God, because indeed, it is they only who have the truest matter, and ground, and occasion of joy in themselves. Whats the ground and matter of true joy? why surely it is God pacified, and reconciled in Christ. Joy, it is the fruit of Peace, and therefore it is joyned with it, Rom. 14.17. Peace and joy in the Holy Ghost. Where theres no peace, there can be no joy; that is, which is regular, and such as it should be: which by the way, serves to discard all wicked and ungodly persons, and to deprive them of this priviledg. It is true, that they oftentimes have their jollities and frollicks with them, but they come not from true and sound joy: It is not gladness, but madness, the joy of such kind of persons. But the joy of Gods servants, it is such as is rightly founded and bottomed, and so it is such as is right and good unto them. As they know in whom they have believed, so they know in whom they have rejoyced; as we shall hear more afterwards out of this Text. And this joy, it is their peculiar priviledg; therefore to this purpose they rejoice, not only in such things as those which are pleasing to flesh and blood, and agreeable to sense, but even in such things as are opposite and contrary. And so the Scripture acquaints us concerning them: As Rom. 5.1, 2, 3. Being justified by Faith, we have peace with God, through our Lord Jesus Christ, and rejoyce in hope of the Glory of God; yea, not only so, but we glory in Tribulations; which is such a thing as the world is altogether unacquainted withal. And this is the first particular which is here considerable of us, viz. The Affection it self here mentioned, Joy or Gladness.
The second is the seat or subject of this Affection. And that is here exprest to be the Heart; Thou hast put gladness into my heart. This is such as all sorts of persons in the world do not partake of, which yet seem to partake of gladness. There are many which have it extending no farther than their outward man. In their countenance, and in their speeches, and in their garments, and in their gestures, and the like; put a good face perhaps upon it, are jolly and merry to see to, who yet, if ye could but unbutton them, rip them up, and see whats within them, ye should find other kind of cheer then that comes to: Even in laughter the heart is sorrowful, and the end of that mirth, sayes Solomon, is heaviness, Prov. 14.13. But the gladness here of David, and so of the rest of Gods servants, is declared to be here in the heart, which seem to carry these intimations with it.
First, Its real and sincere; theres no falseness or hypocrisie in it, but it is that which it appears to be, and seems for. The gladness of the world, it is oftentimes more in shew then it is in reality. But the gladness of a Christian, it is otherwise; Its real and substantial. Look as a Christian is real in all other Graces besides, in his Love, and in his Faith, and in his Humility, and so of the rest; so amongst the rest, he is real in his Joy and rejoycing likewise. As every thing else in him comes from his heart, so also does this. And as it is real in the nature of a Grace, so is it also real in the nature of a Priviledg.
Secondly, It is secret and unseen: That which is fixed in the heart, is not so obvious to the eye, neither is it so easie to dive into it; no more is it alwayes so easie to observe the joy of a Christian; though it be such as many times does break forth into the outward man, yet again it is as often retired. Therefore it is exprest sometimes by the hidden Manna, which no man knoweth saving he that receiveth it, Rev. 2.17. A child of God hath that great joy and comfort in his own heart, which worldly men cannot conceive, or apprehend what it is. A stranger doth not intermeddle with this Joy, as it is in Prov. 14.10.
Thirdly, It is Firm, and deeply rooted. Its lasting and continuing: Thats also signified by Gladness in the heart. It has a good bottom and foundation with it, which is not easily removed; Your heart shall rejoyce, and your joy shall no man take away from you, sayes our Saviour to his Disciples, Joh. 16.22. Where the heart rejoices, that joy is not easily spoil'd, or destroy'd, or taken away. As for the gladness and joy of worldly men, it is such as has no root or bottom in it at all; and so it quickly withers, and perishes, and fades away. The triumphing of the wicked is short, and the joy of the hypocrite is but for a moment, sayes Zophar, in Job 20.5. And as the crackling of thorns under a pot, so is the laughter of a fool, sayes the Preacher, Eccl. 7.6. that is, it makes a great blaze and noise for the time, but then it is quickly over. But now the joy of Gods servants, it is abiding, and such as will hold, as we have it exprest unto us in Esay 35.10. The ransomed of the Lord shall return, and come to Sion with Songs and everlasting Joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away. And thats the second thing here considerable of us, to wit, the seat or subject of this Affection, The Heart.
The Third is the Original, or Conveyance, thats in these words, Thou hast put it, or given it; Dedisti laetitiam. The gladness, although it be in the heart, yet it does not grow out of the heart; no, but it is ab extrinseco, it is put into it. As we have not Grace of our selves, so we have not joy or gladness of our selves neither, which is the fruit of Grace: No, but this comes to us from the same hand as every thing else does, which has any thing of Good in it. It comes down from above from the Father of Lights. Therefore it is worth our observation, that it is not only said here impersonally, there is gladness in my heart; but as leading us to the Spring and Fountain of this gladness in him, Thou hast given it me. He that is the God of all Grace, he is the God of all comfort, and the Father of all Consolation. So that whosoever hath any thing of this, he must have it from him, and go to him for it. There are many, who when they are in any distress and sadness, which is at any time upon them, where they do, they think, find comfort and joy to be conveyed unto them, by betaking themselves to the creature, and something of that; but thats not the way to come to be partakers of it. They that would be glad of heart, they must go to the maker of the heart to bestow this gladness upon them, as being such, which belongs to him only to bestow it. And so much may be spoken of this passage, considered simply and absolutely in it self, and in the Proposition.
Now further secondly, we may look upon it Relatively, and Reflexively, as coming from David in his Return upon it. As it was so in the thing it self, there was gladness in David; so it is that which he does here in this place seem to give an account of in these words now before us. And there are three things again which are here to this purpose considerable: First, That he observes it: Secondly, That he acknowledges it: Thirdly, That he declares it.
First, I say he observes it, and takes notice of it, Thou hast put gladness into my heart. The servants of God, they are sensible and apprehensive of Gods favours towards them in this particular; they take notice, not only of temporal comforts, but of spiritual; not only of the Corn, and the Wine, and the Oyl, and such things as these, but also of the Joy; of the Oyl of gladness, as well as any other Oyl besides; and of this indeed more then of any thing else.
Secondly, He acknowledges it; that is, he blesses and praises God for it. As he blesses himself from it, so he blesses God for it, as the Author and giver of it. It is not only a meer Narration, but it is also a Thanksgiving: Whatever might be the means and instrument of conveying Joy into Davids heart, David fastens upon God, as the Spring and Fountain of all to him.
Thirdly, He declares it; that is, publishes it, and spreads it abroad to the observation of others. Joy, it is a communicative Affection, which delights in the discovering of it self to more then it self: And so it was here, it was in his heart, but withall, it breaks out at his lips. And thus much of this passage, as it is considerable also in the Reflexion. And so now I have done with the first General part of the Text, which is the Condition mentioned, in these words, Thou hast put gladness into my heart.
The Second is the Amplification of this condition, in these words, More then in the time that their Corn and Wine increased. Which words, according to a different interpretation of them, have a different notion in them. We find them to be diversly rendred by different Translators; some read the words thus, Since the time that their Corn and Wine increased, a quo tempore, &c. And so that English Translation, which follows the Vulgar Latine and the Septuagint; Others, they render the words thus, More then in the time, as our last and best English Translation which is now before us. According to the former reading, so this passage is an expression of the Date of Davids gladness, and the rise or occasion of it, from whence it took its beginning. According to the latter reading of it, so it is an expression of the measure of Davids gladness, and the height and transcendency of it, whereunto it did reach; and both of them very pertinently, at this time, considerable of us.
We begin with the first of these Translations. Since the time that their Corn, and Wine, and Oyl increased. And so it implies the Date of this Joy and Gladness, or the rise and occasion of it. The word Oyl is not in the Original Text, according to any Copies of it which are now extant, and therefore is not in our last English Translation; but it is in all, or most of the Ancient ones, both of the East and West. And it is possible also to have been found formerly in some particular Hebrew Manuscript, from an easie dash of the pen, in some that transcribed the Copies, by changing Firosham, which signifies their Wine, into Firoshamen, which signifies Wine (and) Oyl. And so was, probably afterwards, still followed by Interpreters, as thereby thinking to make the sense more full and compleat; because that in Scripture-language and account, Oyl is still reckon'd up, as one of the greatest Emblems of increase, and part of Riches to them that enjoy it, as Hos. 2.8. I gave her Corn, and Wine, and Oyl, &c. that is, great abundance of all earthly possessions. And so likewise here in the Text, When their Corn, and Wine, and Oyl increased; that is, when their outward Estates were multiplyed, and inlarged unto them. From this time that it was thus with these persons, which David mentioned in the verse before, that had ask'd Who would shew them any good? as being worldly and earthly addicted, did God put Joy and Gladness into Davids heart; so that when they increased in Goods, he increased in Comfort. And thus it intimates two things especially to us; First, Davids disposition; and Secondly, Davids condition. His Disposition was this, to rejoyce in the Welfare and Prosperity even of worldly Persons. His Condition was this, That whiles others partaked most of outward Comforts, he himself most partaked of inward;
First, Here was his Disposition; To rejoice in the welfare and prosperity even of worldly persons. A good Christian, he does not envy men of the world for any worldly matters that they do enjoy more then ordinary, but rather on the otherside, is carried to a rejoycing in it, as it is here exprest unto us. The spirit that is in the world, it lusts to envy; yea, but God gives more Grace, Jam. 4.6. And this Grace is rather to be glad, than any thing else, as David here was.
And the reason of it is this: First, Because a good Christian does bear a common love to all men, and so far forth desires their Good; being thus far like to God himself, who causes his Sun to shine both upon good and bad, and causes his rain to fall both upon just and unjust. It is for the Devil, and such as are led by his spirit, to desire, and to delight in mischief. Those who are led by the Spirit of God are of a far different and contrary disposition.
Secondly, A good Christian rejoyces in worldly mens thriving and flourishing in a way of the World, as whereby he thinks they may be any way incouraged, and drawn on to the doing of good with that which they have, as sometimes they may. David, when he saw these mens Corn and Wine increased, he was apt to think with himself, that they had now a fair opportunity given them, and put into their hands for the improving of their estates to Gods Glory, and the good of his people; and so he might rejoice in it, and be glad of it, even upon that account.
Thirdly, A good Christian, he knows he has better things himself, and therefore does not envy others. Envy, it does commonly proceed from some defect apprehended in himself by the party that envies. But it is not thus with the Servants of God, and therefore they do more easily discharge themselves of this vile affection. They can rejoice in others increasings, because they know they have more of their own then that comes to. Rich men do not envy beggars. No more do the children of God men of the world. David, he had the Light of Gods Countenance shining upon him, and what needed he then eare or trouble himself any farther. It was sure to be well with himself, and better than with any of those, whom he saw so to prosper.
This should accordingly be the endeavour of all sorts of persons whatsoever, To labour for this sweet affection, which is here commended to us, Not to envy or malign the prosperity and welfare of other people, but rather to rejoice in it, as David here seem'd to do in this present Text. And that's the first thing here considerable, viz. His Disposition.
The Second is his Condition, and that which befell himself: Since their Corn and Wine increased, My joy and gladness increased. And thus, as Joy was in the former point taken for a Grace, so here it is taken for a Priviledg. This is the great happiness and advantage of the Servants of God, that whiles others do perhaps more abound in outward enjoyments, they in the mean time do more abound in inward contentments. While others have most of the Creature, of that which is but the conveyance of comfort, they have most of the Creator, and of the reality of comfort it self.
This God is pleased in his providence so to order, for the greater satisfaction of those who are his Servants, that they may not faint or be discouraged in themselves from any thing which they see to happen to other people, so as to think that their condition is any thing worse, and inferiour to the other: Forasmuch as they have that which is much better that is bestowed upon them.
And accordingly is this the Use which such persons should make of it, even to satisfie themselves in this particular. Whats the reason that any are so desirous of such things as these in the way of the world; Corn, and Wine, and Oyl; that is, Riches, and estates, and possessions? It is but that by these means they may procure the greater gladness to themselves, and increase their Joy. Why but now the Servants of God, they can have joy and gladness without them, at least without such a measure, and plenty, and variety of them. Therefore it is not here said, Thou hast put gladness into my heart from the time that my Corn and Wine increased; but that their Corn and Wine increased; so, as (I say) they had the things, he had the comfort of those things. And so much may suffice to have spoken of the first Translation of this passage, as it carries with it the Date of this Joy, in these words, Since the time that their Corn, and Wine, and Oyl increased.
The Second is, as it denotes the Measure, or Degree of this rejoycing, by reading the words thus, More then in the time that their Corn and Wine increased; that is, I have more gladness in my heart from thy favour (which was mentioned in the verse before) then men of the world have from all their worldly possessions, and the Improvements of them. There are divers parts which are here observable of us, besides the main point of all.
First, In that it is said here, When their Corn and Wine increased; there is this here supposed and implyed; That God is pleased very much in his providence, thus to order it to men of the world; even to give them oftentimes great enlargements of their outward and temporal estates. Such things as these, they do multiply and increase upon them. Thus Luke 12.16. The ground of a certain rich man brought forth plentifully. Psal. 17.14. The Psalmist speaks it there of them, whom he calls Men of the world, That they have their portion in this life, and that God fills their belly with his hid treasure, and that they leave the rest of their substance to their Babes. So in Psal. 73.7. Their eyes stand out with fatness, and they have more than their heart can wish. So Job 23:9, 10. Their houses are safe from fear, neither is the rod of God upon them. Their Bull gendreth and faileth not, their Cow calveth, and casteth not her Calf; that is, they have great improvements with little loss or damage, or detriment accompanying of them.
This God is pleased so to order, to shew his freedome, that he may do with his own what he pleases; and sometimes to leave such kind of persons without excuse. God is good to all in some one kind or other: And to such as those in a way of the world, which, because it is oftentimes most aimed at, and looked after by them, it is accordingly most conserr'd and bestowed upon them. He fills those with his hidden Treasure, whom he does not alwaies feed with his hidden Manna.
Therefore let us not judg of Gods love to us, according to such effects as these are, for they are no infallible evidences of it. Those persons here mentioned in the Text, they were such as were strangers to God, and had little or no acquaintance with him; and yet this is that which is here signified about them, That their Corn and Wine increased: And so it may be with many other persons besides. Thats one Observation.
The Second is this, That worldly persons, they do commonly very much rejoyce, and exceedingly glory in their worldly enjoyments. This is also here implied, and supposed and taken for granted. For David, when he would set forth the joy which he had in Gods favour, he does it by preferring it before the joy of such kind of persons in such things as these are. Wherein he had said no great matter, if that their joy and rejoycing in them had not been indeed very great, as for the most part it is.
And there is this Reason for it, Because such things as these, are most sutable and agreeable unto them. Mens joyes are according to their desires, and according to their endeavours. Look what it is which men do most pursue in the want of it, they do most rejoyce i… in the possession of. Now this, to worldly men, is the World, and the things of it; which makes it to be thus with them.
But may not men rejoyce in such things as these are? and in the Providence of God towards them in reference to them? Yes, no question but they may, (as I hinted before) in a sober, and in a moderate manner: But not so as making them their prime and chiefest happiness, nor to be overmuch taken with them. This they may not do, as being uncomely and unseemly for them: Therefore, it was that which Job did for his part, so much abjure, and renounce, and protest against. If I rejoyced because my wealth was great, and because my hand had gotten much, Job 31.25. Then let it be thus and thus with me. Rejoyced, that is, carnally, and inordinately, and excessively setting my heart upon such things as these are, and placing my chiefest happiness, and delight, and contentment in them. This is that which it concerns men especially to beware and take heed of. When riches increase, set not your heart upon them, as the Psalmist elsewhere advises, in Psal. 62.10.
Thirdly, We may here also very profitably and pertinently observe thus much, That there are certain seasons and proper moments of time for the improving and increasing of mens estates here in the world, which God is pleased in the course of his Providence to vouchsafe unto them. Thus Jer. 5.24. God is said to have given the former and latter rain in its season, and to have reserved unto us the appointed weeks of the harvest. So Levit. 26.5. Your threshing shall reach unto the vintage; and the vintage shall reach unto the sowing time, and ye shall eat your bread to the full, and shall dwell in your Land safely. So Act. 14.17. He left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Such times and seasons there are. And accordingly we should observe them, and take notice of them, and bless and praise God for them. We see how God hath been pleased now lately to deal with our selves in this particular, by giving us seasonable showers in our necessity, and hereby giving us hope of a joyful harvest. Now it concerns us to be affected with it, yet so as to have our hearts carried after better things. These are the parts implied, and included.
But to come to the point which is here mainly and chiefly intended; More then in the time that their Corn and Wine increased.] Heres a Comparison made by the Prophet David, betwixt the Comfort which he had arising from the Light of Gods gracious Countenance shining upon him (which he had mentioned in the verse before) and the comfort which worldly men took in the injoyment of their outward good things; and the former is prefer'd before the latter. The time of harvest, and of the coming in of the Corn, and the increase of it, it is in the nature and use of it, a time of great rejoycing, as the Prophet Esay expresses it to us in Esay 9.3. They shall joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil. Yea, but the joy which God's people do conceive from his Favour, it is a great deal more then this. And so more then the greatest Worldlings can take in their greatest worldly Possessions. This is the point which we have here now before us, as considerable of us.
This is so, and will appear to be so, upon these following considerations. First, Because that Joy which does proceed from the sense of Gods Favour, it is more intimate and immediate to the soul then the other Joy is. In matter either of joy or grief, thats the greater still, which is the closer, and comes nearest to the mind. Now thus it is here. As for the comforts of the world, the Corn, and the Wine, and the like; it is true, that they do in some sense rejoice the heart; but they do it more remotely, and at some distance; So far forth as the soul does sympathize with the outward man, so far forth does it rejoice in the welfare and flourishing of it, and in such accesses as are made unto it. But now this spiritual joy which we speak of here, it is more immediate: The Soul it self, which is the subject of the Affection, is more directly partaker of the comfort, and so from thence must needs be more comforted.
Besides which, we may also add hereunto, there is the Spirit of God concurring with it, to set home that comfort more upon it. Look as that Grief is greater, which hath the Spirit of God to prosecute and inforce it, as in Grief for sin, and trouble of Conscience: So that joy is proportionably greater, which hath the same Spirit to amplifie and inlarge it. And this is that which is here very considerable in this particular. In this joy which a Christian does conceive from the lifting up of the Light of Gods Countenance and favour upon him, the Holy Ghost, who by his Office is the Comforter, does strike in for the further comforting of him, and the increasing of that joy unto him. And therefore is called joy in the Holy Ghost, Rom. 14.17. And here in the very Text it self (speaking to God) it is said, Thou hast put gladness into me.
Secondly, It is more pure and unmixt; it is solid joy: Thats the greatest gladness, which hath the least of sorrow or sadness with it. Now thus it is also in this which we now speak of. The joy which is in the Corn and Wine increased unto men of the world, it is not without its Complications and admixtures of some grief with it; yea, and that also arising from it self: The more of the Corn and Wine, the more oftentimes of the Care and trouble which is consequent and attendant upon them, and thereby very much taking off from the joy and comfort of them: Yea but now this joy of Davids which did arise from Gods gracious countenance, and so the joy of the rest of Gods servants, which is in them upon the same occasion; it is pure and intire joy, and such as hath no sorrow with it; and so must needs be the greater joy in that respect also.
Thirdly, It is more lasting and permanent; Thats the greater joy which is joy of the greater continuance, which will hold out, and not easily decay. Now such again is this joy whereof we now speak. As for the joy of the World, it cannot be of any long continuance, because the world it self is not so. The joy in any thing can last no longer than the thing it self, which is the Matter and occasion of that joy. Now as for this of the world, how fading and transitory is it. The Corn, how soon is it blasted? The Wine, how soon is it sowred? The Oyl, how soon is it wasted, and spent, and dried up? All these things here below, they are of a flitting and passing condition, and so accordingly is the joy and comfort which is taken in them. But now as for this spiritual joy, it is of a more durable and abiding nature, as having both a more continuing object, whereupon it is fastned, as also a more constant Spring for the feeding and nourishing of it, and giving life unto it. In thy presence is fulness of joy, and at thy right hand there are pleasures for evermore, Psal. 16.11. Thus we see in all these respects, how the joy in the one is greater than the joy in the other.
Now the Improvement which we may make of all this to our selves, comes to this: First, To shew us the exceeding happiness and priviledg of the Servants of God above all other men besides, and from thence to make us in love with their state and condition it self. Heres more gladness belonging to them then is to be found any where else; and therefore we have no cause to think otherwise than comfortably of them.
Heres that which may take off the scorn which worldly people are apt to cast upon the people of God, who, because it may be they do not so much abound in worldly matters as they themselves do, therefore think meanly of them, and look upon them as inferiour to them. Alas, how much are they mistaken in so thinking! Whereas Gods people in their greatest wants, are capable of greater comfort, than such as those in their greatest abundance. A mans life is properly the comfort of it: He is certainly the happiest man, not that has the fullest enjoyment, but that has the greatest Contentment. Forasmuch as a mans mind is indeed a mans self: he must needs be the happiest person, that has the freest and cheerfullest spirit, whose mind and soul rightly qualified, and proceeding upon good grounds, is fullest of joy and rejoycing. Now thus we see it is here with the Servants of God; Thou hast put gladness into my heart, more than when their Corn and Wine and Oyl increased. As for Corn, and Wine, and Oyl, and such things as these are, if there be any benefit at all in them, it is this, that they refresh the spirits, and cause gladness to them that receive them, and are partakers of them: According to that of the Prophet, in Zech. 9.17. Corn shall make the young men cheerful, and new Wine the Maids. And so again, that of the Psalmist, in Psal. 104.15. Wine, that maketh glad the heart of man, and Oyl, that makes his face to shine; and Bread, that strengthens mans heart. These are the benefits of such Creatures, and enjoyments as these are, to have such comfortable effects as these with them; and abstracted from these, what are they? even as good as nothing at all. Comfort and gladness is all in all in any enjoyment. Now this is that which the people of God do partake of from the sense of his favour, whatever state or condition they are in. And it is they which have the kernel, while others have no more but the shell.
Therefore Secondly, Heres ground of patience to Gods Servants when he is pleased at any time in his Providence to deprive them of such things as these are; to take the Corn and Wine and Oyl from them, as he is pleased sometimes to do; that he does not therefore absolutely take all joy and comfort from them, as being able to supply it and to make it up to them in a better way: If God takes away such things as these, yet if he imparts from hence more of himself, theres nothing lost in conclusion by the bargain. As the Prophet answered King Amaziah there in the story, 2 Chron. 25.9. when he asked him, what he should do for the hundred Talents of Silver which he had given to the Army of Israel; Oh sayes he, Trouble not thy self about it, the Lord is able to give thee much more then this. Even so may we likewise say in this particular: Therefore the Believing Hebrews, They took joyfully the spoiling of their goods, knowing that in Heaven they had a better and more enduring substance. Their future blessed condition, and the assurance of this condition to them in the present comfort and joy which they now felt in their hearts, it was ground of satisfaction in their present worldly loss: And so it may be likewise to any other in the same circumstances and condition with them.
Thirdly and lastly, We see here where to place our chiefest care, and endeavour. If there be more joy to be found in Gods favour, then there is to be found in the Corn and Wine, what a madness then is it to lay out all our pains upon those in the neglect of this? What is this but to prefer the worse before the better, shells before kernells? pebbles before pearls, chaff before wheat and good Corn it self?
And so I have now done with this Text, in both the parts of it: In the Condition, and in the Amplification. Thou hast put gladness into my heart, &c.