Practical Commentary of 1 Peter Volume 1, Chapter 1 · Verse 8,9
Verses. 8, 9.
8. Whom haveing not seen, yee Love; in whom tho you see him not; yet believing ye re…oyce, with joy unspeakable and full of Glory.
9. Receiveing the End of your faith even the Salvation of your Souls.
IT is a paradox to the world that the Apostle hath asserted, that there is a Joy that can subsist in the mid… of sorrow; therefore he insists in the Confirmation duplicate page duplicate page of it, And in all those words proves it to the full, yea, with advantage, that the Saints have not only some measure of Joy in the griefs that abound upon them here, but excellent and eminent Joy, such as makes good all that can be said of it, cannot be spoke too much of, for 'tis Vnspeakable, nor too much magnified for it is Glorious.
To Evidence the truth of this, and to confirme his Brethren in the experienc'd knowledge of it, he expresses here more particularly, and distinctly the causes of this their Joy which are.
1. The Object or Matter of it. 2. The Apprehension and appropriation of that Object, which two conjoyn'd are the entire cause of all Rejoyceing.
The Object is Jesus Christ, verse 8. And the Salvation purchased by him verse 9. For these two cannot be sever'd, and these two Verses that speak of them, require (as is evident by their connexion) to be considered together 2. The apprehension of these, 1. set forth negatively, not by bodily sight. 2. Positively, whereas that might seem to abate the certain…y and liveliness of their Rejoyceing that 'tis of things they had not seen, nor do yet see, that is abundantly made up by three for one, each of them more excellent then the meer bodily sight of Christ in the flesh, which many had, which were never the better by't; the three are, those three prime Christian Graces, Faith, Love, and Hope: The two former in ver. 8. the 3d. in ver. 9. Faith in Christ begetting Love to him, and both these giving assured Hope of salvation by him, making it as certian to them, as if it were already in their hand, and they in possession of it. And from all those together results this Exultation, or leaping for joy, Ioy unspeakable and full of Glory.
This is that one thing that so much concerns us. and therefore we mistake very far, and forget our own highest interest too much when we either speak or hear of it slightly, and apply not our hearts to it. What is it that all our thoughts and endeavours drive at? What means all that we are doing in the World, tho we take several wayes to it, and wrong wayes for the most part, yea such wayes as lead not to it, but set us further off from it, yet that which we all seek after by all our labour under the Sun, is something that may be matter of Contentment, and rejoycing to us when we have attain'd it, now here it is, and in vain is it sought for elsewhere. And for this end 'tis represented to you, that it may be yours, if ye will entertain it: not only that you may know this to be a truth, that in Jesus Christ is laid up true Consolation and Rejoyceing, that he is the Magazine and Treasury of it, but that you may know how to bring him home into your hearts and lodge him there, and so to have the spring of Joy within you.
That which gives full joy to the Soul must be something that is higher and better then it self, in a word, he that made it, can only make it glad after this manner, with unspeakable and glorious joy, but the Soul remaining guilty of Rebellion against him, and unreconcil'd, cannot behold him, but as an Enemy, any belief that it can have of him while 'tis in that posture, is not such as can fetch Love, and Hope, and so Rejoycing: but such as the Faith of devils produceth, only begetting terrour and trembling but the light of his Countenance shining in the face of his Son the Mediator, glads the heart: and 'tis the looking upon him so, that causeth the soul to Believe, and Love, and Hope, and Rejoyce. Therefore the Apostle, Eph. 2. In his description of the estate of the Gentiles before Christ was preach'd to them, joynes these together, without Christ, that was the cause of all the rest; therefore without comfort in the Promises, without Hope and without God in the world; So he is here by our Apostle exprest, as the object. In all these therefore he is the matter of our Joy, because our Faith, and Love, and Hope of Salvation.
The Apostle writing to the dispersed Jewes many of whom had not known nor seen Christ in the flesh, commends their Love and Faith, for this reason, that it did not depend upon bodily sight; but was pure, and spiritual, and made them of the number of those, that our Saviour himselfe pronounces blessed, who have not seen and yet believe. You saw him not when he dwelt amongst men, and walked to and fro Preaching, and working Miracles, Many of those that did then hear and see him believed not, yea they scoff'd, and hated, and persecuted him, and in the end Crucified him, you that have seen none of all those things yet having heard the Gospel that declares him, you have believed.
Thus Observe, the working, or not working of Faith, doth not depend upon the difference of the external Ministry and gifts of Men: for what greater difference can there be that way, than betwixt the Master, and the Servants, betwixt the great Prophet himself, and his weak sinful Messengers, and yet many of those that saw, and heard him in Person, were not converted, believ'd not in him, and thousands that never saw him, were converted by his Apostles, and as it seems, even some of those that were some way accessory to his death, yet were brought to Repentance by this same Apostles Sermon. Act. 2.
Learn then to look above the outward Ministry and any difference that in Gods dispensation can be there, and know, that if Jesus Christ himself were on Earth, and now Preaching amongst us, yet might his incomparable words be unprofitable to us, not being mix'd with faith in the bearers. But where that is, the meanest despisable conveyance of his Message received with humility, and affection will work blessed Effects.
Whom not seeing, yet believeing] Faith elevates the Soul not only above sense, and sensible things; but above Reason it selfe, as reason corrects the Errours that sense might occasion; So supernatural Faith corrects the Errours of natural Reason, judging according to Sense.
The Sun seems less then the wheel of a Chariot: but Reason teaches the Philosopher, that 'tis much bigger then the whole Earth, and the cause why it seems so little is, its great distance.
The Naturally wise man, is as far deceiv'd by this carnal Reason in his estimate of Jesus Christ the …un of Righteousness, and the cause is the same, his great distance from him, as the Psalmist speaks of the wicked. Psal. 10.5. Thy Iudgements are far above out of his sight. He accounts Christ, and his Glory a smaller matter then his own Gain, Honour, or Pleasure for these are near him, and he sees their quantity to the full, and counts them bigger, yea far more worth then they are indeed, but the Apostle St. Paul and all they that are enlightened by the same Spirit, they know by Faith, which is divine Reason, that the Excellency of Jesus Christ far surpasses the worth of the whole Earth, and all things earthly. Phil. 3.7.8.
To give a right assent to the Gospel of Christ is Impossible, without divine and saving Faith infused in the Soul, to believe that the Eternal Son of God cloath'd himselfe with humane flesh, and dwelt amongst Men in a Tabernacle like theirs, and suffered death in the flesh, that he who was Lord of Life, hath freed us from the sentence of Eternal Death, that he broke the bars and chains of Death, and rose again, that he went up into Heaven, and there at the Fathers right hand sits in our flesh, and that glorified above the Angels. This is the great Mistery of Godliness. And a part of this Mistery is. that he is Believed on in the World. 1 Tim. 3.16. This Natural Men may discourse of, and that very knowingly, and give a kind of natural Credit to't, as to a History that may be true; but firmly to believe, that there is divine Truth in all these things, and to have a perswasion of it stronger then of the very things we see with our eyes, such an assent as this, is the peculiar work of the spirit of God, and is certainly saving Faith.
The Soul that so believes, cannot chuse but Love, 'tis commonly true, the Eye is the ordinary door by which Love enters into the Soul, and it is true in this Love, though tis denied of the Eye of sense yet (you see) 'tis ascrib'd to the Eye of Faith. though you have not seen him you Love him, because you believe. Which is to see him spiritually, Faith indeed is distinguish'd from that Vision that is in Glory: but it is the Vision of the Kingdom of Grace, 'tis the Eye of the New Creature, that quicksighted Eye, that pierces all the Visible Heavens, and sees above them, that looks to things that are not seen. 2 Cor. 4.18. And is the evidence of things not seen Heb. 11.1. that sees him that is invisible, v. 27. 'Tis possible that one may be much Lov'd upon the report of their worth, and Vertues, and upon a Picture of them lively drawn before sight of the party so commended, and represented, but certainly when they are seen, and found answerable to the former, it raises the Affection that it first begun, to a far greater height. We have the report of the perfections of Jesus Christ in the Gospel, yea, so clear a description of him, that it gives a picture of him, and that together with the Sacraments, are the only lawful, and the only lively pictures of our Saviour. Gal. 3.1. Now this Report Faith believes and beholds this picture, and so lets in the Love of Christ to the Soul: but further it gives a particular experimental knowledge of Christ, and acquaintance with him. It causes the Soul find all that is spoken of him in the Word, and his beauty there represented, to be abundantly true, makes it really taste of his sweetness, and by that possesses the heart more strongly with his Love, perswading it of the truth of those things, not by reasons, and arguments; but by an Inexpressible kind of Evidence, that they only know that have it. Faith perswades a Christian of these two things, that the Philosopher gives as the causes of all Love, Beauty, and Propriety, the Loveliness of Christ in himself, and our interest in him.
The former it eff…ctua…s not only by the first apprehending, and believing of those h…s Excellencies and Beauty, but by frequent beholding of him, and Eyeing him in whom all Perfection dwells, and looks so of… on him, till it sets the very Impression of his Image (as it were) upon the Soul that it can never be blotted out, and forgot. The latter it doth by that particular Uniting Act, which makes him our God and our Saviour.
Ye Love] The distinctions that some make of Love, need not be taken as of differing kinds, but different actings of the same Love, by which we may try our so much pretended Love of Christ, which in truth is so rarely found. There will then be in this Love, if it be right, these three qualities, Goodwill, Delight, and Desire.
1. Goodwill, earnest wishing, and (as we can) promoting Gods Glory, and stirring up others so to do. They that seek more their own things then the things of Jesus Christ, more their own Praise, and Esteem then His, are strangers to this divine Love-For it seeks not her own things. This bitter Root of self-love, is most hard to pluck up: this strongest and sweetest Love of Christ alone doth it actually, though gradually. This Love makes the Soul as the lower Heaven, slow in its own motion, most swift in the motion of that first that wheels it about: so the higher degree of Love, the more swift. It Loves the hardest tasks, And greatest difficulties, where it may perform God service, either in doing, or in suffering for him. It is strong as death, and many waters cannot quench it. The greater the task is, the more real is the testimony, and expression of Love, and therefore the more acceptable to God.
2. There is in true Love, a complacency, and delight in God. A Conformity to his will, Loving what he Loves, and studious of his will, ever seeking to know more clearly, what it is that is most pleasing to him, contracting a likeness to God in all his actions, by conversing with him, frequent contemplating of God, and looking on his beauty as the Eye lets in this Affection, so it serves it constantly, and readily looks that way that Love directs it, thus the soul that is possess'd with this Love of Jesus Christ hath its eye much upon him, thinks often on his former sufferings, and present Glory, the more it lookes upon Christ, the more it loves, and still the more it loves, the more it delights to look upon him.
3. There is in true Love a Desire, for 'tis but small beginnings, and tastes of his Goodness that the soul hath here, therefore 'tis still looking out and longing for the day of Marriage, the time is sad and wearisome, and seems much longer then it is, while 'tis deteind here. I desire… to be dissolved (saith St. Paul) and to be with Christ.
God is the Sum of all things lovely, thus excellen…ly Greg. Nazian expresseth himself Ovat. 1. If I have any Possessions, Health, Credit, Learning this is all the contentment I have of them, that I have somewhat, I may despise for Christ, who is totus, d…s…der…bilis, & totu… desiderabile. And this Love is the sum of all he requires of us, 'tis that which makes all our meanest Services acceptable, and without which, all we offer to him is distasteful. God doth not only deserve our Love by his matchless Excellency, and Beauty: but by his Matchless Love to us, and that is the strongest Loadstone of Love, He hath loved me, saith the Apostle, Gal. 2.20. How appears that? in no less then this, he hath given himself for me. Certainly then, there is no other Character of our Love then this, to give our selves to him, that hath so loved us, and given himself for us.
This affection must be bestowed somewhere, there is no Man but hath some prime choyce, somewhat that is the predominant delight of his soul, will it not then be our wisdom to make the worthiest choyce? seeing it is offered us, and is extream folly to reject it.
Grace doth not pluck up by the roots and wholly destroy the natural passions of the mind, because they are distempered by sin: that were an extreme remedy, to Cure by killing, and heal by cutting off, no, but it corrects the distemper in them, it dries not up this main stream of Love, but purifies it from the Mud it is full of in its wrong Course, or calls it to its Right Channel by which it may run into Happiness, and empty it selfe into the Ocean of goodness. The Holy Spirit turns the love of the soul towards God in Christ; for in that way only can it apprehend his Love; so then Jesus Christ is the first Object of this divine Love, he is Medium unionis, through whom God conveys the sense of his Love to the soul, and receives back its Love to him.
And if we will consider his incomparable Beauty, we may look on it in the holy Scriptures, particularly in that divine song of Loves, Wherein Solomon borrowes all the beauties of the Creatures, dips his pencill in all their severall Excellencies, to set him forth unto us, who is the chief of ten Thousands. There is an inseparable intermixture of Love with Belief, and a pious Affection, receiving divine Truth, so that in effect, as we distinguish them, they are mutually strengthened the one by the other, and so though it seem a Circle, 'tis a divine one, and falls not under censure of the School's Pedantry. If you ask how shall I do to Love? I Answer, Believe. If you ask how shall I believe? I Answer, Love. Although the Expressions to a carnall mind are altogether unsavoury, by gross mistaking them, yet to a Soul taught to Read and Hear them by any measure of that same Spirit of love, wherewith they were penn'd, they are full of heavenly and unutterable sweetness.
Many Directions, and means of begetting and increasing this Love of Christ may be here offered: but they that delight in number may multiply them, but sure this One, will Comprehend the greatest, and best part, if not all of them. Believe, and you shall Love; Believe much, and you shall Love much, labour for strong, and deep persuasions of the glorious things that are spoken of Christ, and this will command Love. Certainly did Men indeed believe his worth they would accordingly Love him; for the Reasonable Creature, cannot but affect that most, which it firmly believes to be worthy of affection. O this mischief of Unbelief, is that which makes the heart cold, and dead towards God. Seek then to believe Christs Excellency in himselfe, and his Love to us, and our interest in him, and this will kindle such a fire in the heart, as will make it ascend in a Sacrifice of Love to him.
Many Signes likewise of this Love may be multiplied, according to the many fruits, and workings of it: but in them all, it self is its own most infallible Evidence. When the soul finds that all its Obedience, and endeavour to keep the Commands of Jesus Christ, which himself makes its Character, do flow from Love, then it is true and sincere: For do, or suffer what you will, withour Love, all passes for nothing. All are Cyphers without it, they signifie nothing. 1. Cor. 13.
This is the Message of the Gospell, and that which the Ministry aimes at, and therefore the Ministers ought to be Suitors, not for themselves, but for Christ to Espouse souls to him, and to bring in many hearts to Love him. And certainly this is the most compendious way to perswade to all other Christian duties, this is to converse with Jesus Christ; and therefore where his Love is, no other incentive will be needfull. For Love delights in the presence and converse of the party Loved. If we are to perswade to duties of the second Table, the summe of those is Love to our Brethren resulting from the Love of Christ, which diffuseth such a sweetness into the soul that its all Love, and meekness, and Gentleness and long suffering.
If times be for suffering, Love will make the soul not onelyonly bear, but welcome the bitterest afflections of life, and the hardest kinds of death for his sake. In a word, there is in Love a sweet constraint, or tying of the heart to all Obedience, and Duty.
The Love of God is requisite in Ministers, for their preaching of the word, so our Saviour to St. Peter. Iohn, 21.15. Peter lovest thou me? then feed my lambs. It is requisite for the people that they receive the Truth in the Love of it, and that Christ preach'd be Entertain'd in the soul, and Embrac'd by Faith, and Love.
You that have made choyce of Christ for your Love, let not your hearts slip out, to renew your wonted base familiarity with Sin. For that will bring new bitterness to your souls and at least for some time will deprive you of the sensible favour of your beloved Jesus, delight alwayes in God, and give him your whole heart; for he deserves it all, and is a satisfying good to it, the largest heart is all of it too strait for the riches of consolation that he brings with him, seek to Increase in this Love; for tho its at first weak, yet Labour to find it daily rise higher, and burn hotter, and clearer, and consume the dross of Earthly desires.
Receiving the end of your Faith,] Although the soul that Believes, and Loves, is put in present possession of God, as far as it is Capable, in its sojourning here: yet it desires a full Enjoyment; which it cannot attain to, without Removing hence. While we are present in the body, we are absent from the Lord, saith the Apostle. And because they are assur'd of that happy Exchange, that being united, and freed of this body, they shall be present with the Lord, and that having his own word for't, that Where he is, they shall be also: this begets such an assured Hope, as bears the name of possession▪ Therefore its said here Receiveing the end of your faith.
This Receiveing likewise flows from Faith. Faith apprehends the present Truth of the divine Promises, and so makes the things to come, present; and Hope looks out to their after Accomplishment, which if the promises be true, as Faith averrs, then Hope hath good reason firmly to expect it. This desire, and Hope are the very wheels of the Soul that carry it on, and Faith the common Axis on which they rest.
In the words there are two things. 1. The good hoped for in Christ, so Believed on, and Loved. 2. The assuredness of the Hope it selfe, yea as sure as if it were already accomplished. As for the good hoped for it consists. 1. In the nature of it Viz. The Salvation of their Soul. 2. in a Relative Property of it, the End of their Faith.
The nature of it is, Salvation, and Salvation of the soul, it imports full deliverance from all kind of misery, and the safe possession of perfect happiness, when the soul shall be out of the reach of all Adversaries, and adverse Accidents, no more subjected to those Evils that are its own properly, namely the Conscience of Sin, and fear of Wrath, and sad Defections. nor yet subject to those other Evils it endur'd by Society with the body, outward distresses, and Affliction, Persecutions, Poverty, diseases &c.
'Tis call'd Salvation of the soul, not excluding the body from the society of that Glory, when it shall be rais'd and reunited to the Soul: but because the soul is of it self an Immortall substance, and both the more Noble part of Man, and the prime subject both of Grace and glory, and because it arrives first at that blessedness, and for a time leaves the body in the dust to do homage to its Originall; therefore it is only named here: but Jesus is the Saviour of the body too, and he shall at his coming, change our vile bodies, and make them like his glorious body.
The End,] End, or Reward, for it is both. Its the End, either at which Faith aimes, or wherein it Ceaseth; its the Reward, not of their Works, nor of Faith, as a work deserving it, but as the Condition of the New Covenant, which God according to the tenour of that Covenant first works in his own, and then Rewards, as if it were their work. And this Salvation, or Fruition of Christ, is the proper Reward of faith, which Believes in him unseen, and so obtains that happy sight▪ 'tis the proper work of faith to believe what thou seest not, and the Reward of faith, to see what thou hast believed.
This is the Certainty of their Hope, that 'tis as if they had already receiv'd it, if the promise of God, and the merit of Christ hold good; then they that believe in him, and Love him, are made sure to salvation. The promises of God in Christ are not yea and nay: but they are in him yea, and in him Amen; sooner may the Rivers run back-ward, and the course of the Heavens change, and the frame of nature be dissolv'd, then any one soul that is united to Jesus Christ by Faith and Love can be sever'd from him, And so fall short of salvation hoped for in him; and this is the matter of their rejoycing.
Ye Rejoyce with Ioy unspeakable.] The naturall Man (sayes the Apostle) receiveth not things of God, for they are foolishness unto him, and he adds the Reason why he cannot know them, for they are spiritually discern'd, he hath none of that faculty by which they are discern'd, there is a vast disproportion betwixt those things, and Natures highest Capacity, it cannot work beyond its Sphere. Speak to the Naturall Man of the matter of Spirituall grief, the sense of Guiltiness, and the Apprehension of Gods displeasure, or the hiding of his favour, and the Light of his countenance from the soul, these things stirre not him, he knows not what they mean; Speak to him again of the Peace of Conscience, and sense of Gods Love, and the Joy that arises hence, He is no less stranger to that: As our Saviour speaks, mourn to him and he laments not, pipe to him and he dances not, Mat. 11. but as it there follows, there is a wisdom in those things though they seem Folly, and Non-sense to the foolish world, and this wisdom is justified of her own Children.
Having said somewhat allready of the Causes of this spirituall Joy, the Apostle speaks of here. It remains now, that we consider those two things 1. How Joy ariseth from those Causes. 2. the Excellency of this Joy as 'tis here express'd.
There is here a sollid sufficient Good, and the heart made sure of it, being partly put in present possession of it, and in a most certain Hope of all the rest. And what can be more required to make it joyfull? Jesus Christ the treasure of all blessings received, and united to the soul by Faith and Love and Hope.
Is not Christ the Light and Joy of the Nations? such a light as Abraham at the distance of many ages, of more then two thousand years, yet saw by faith, and seeing Rejoyced. Besides this brightness that makes, light a joyfull object, Light is often in Scripture put for Joy. Christ this Light brings Salvation with him, He is the Sun of Righteousness, and there is healing under his wings. I bring you, said the Angel, good tydings of great Ioy, that shall be to all people. And their Song hath in it the matter of that Joy, Glory to God in the Highest, peace on Earth, and good will toward Men.
But to the end we may Rejoyce in Christ, we must find him ours, otherwise the more Excellent he is, the more Cause hath the heart to be sad, while it hath no portion in him: my spirit hath Rejoyced (saith the Blessed Virgin) in God my Saviour.
Thus 1. Ioh. 1.3. Having spoken of our Communion with Christ, he adds these things I write that your Ioy may be full. Faith worketh this Joy by uniteing the Soul to Christ, and applying his merites, and from that application arises the pardon of sin, and so that load of misery which was the great Cause of Sorrow, is removed, and so soon as the Soul finds it selfe lightned, and unloaded of that burden that was sinking it to Hell, it cannot chuse but leap for Joy in the Ease, and Refreshment it finds. Therefore that Psalm that David begins with the doctrine of the Pardon of Sin, he Ends it with an Exhortation to Rejoyceing. Blessed is the Man whose transgression is forgiven whose sin is covered. Psal. 32.1. Thus he begins, but he ends vers. 11. Be glad in the Lord, and Rejoyce ye Righteous, and shout for joy all ye that are …pright in heart. S. Peter speaks to his hearers of the Remission of sins. Act. 2.38. and verse 41. 'tis added, they received his words Gladly, and our Saviour joynes these two together, be of good Comfort thy sins are forgiven thee; Thus Isaiah, 61.1. Good tidings of Liberty to Captives is proclaimed, and a notable change there is of their Estate Who mourn in Zion, Giving them beauty for ashes, the Oyle of joy for mourning, and the garment of praise for the Spirit of Heaviness. Think with what Joy the long imprison'd debter drown'd in debt rec…ves a full Discharge, and his Liberty; or a condemned Malefactor the news of his Pardon, and this will somewhat resemble it; but yet fall far short of the joy that Faith brings, by bringing Christ to the Soul, and so forgiveness of sins in him.
But this is not all. This Believing Soul, is not only a debter acquitted, and set free, but Enrich'd besides, with a new and great Estate, not onelyonly a pardon'd Malefactor, but withall highly preferr'd and advanc'd to honour, having a Right by the promises to the unsearchable Riches of Christ, as the Apostle speaks, and is receiv'd into favour with God, and unto the Dignity of Sonship, taken from the dunghill, and set with Princes.
As there is Joy from Faith, so also from Love. Though 'tis in it self the most sweet and delightfull passion of the Soul, yet as we foolishly misplace it, it prove often full of bitterness, but being set upon Jesus Christ the only right, and worthy Object, it Causeth this unspeakable Delight and Rejoycing.
1. Tis matter of joy to have bestowed our Love so worthily, and though our Saviour seems to withdraw himselfe, and sometimes sadden the soul that loves him, with absences, in regard of sense, yet even in those sad times, the soul delights to Love him, and there is a pleasure in the very pains it hath in seeking after him. And this it knowes that his mercies are Everlasting, and that he cannot be long unkind; but will return and speak comfortably unto it.
2. Our Love to Christ gives us assurance of His to us, so that we have not only chosen worthily, but shall not be frustrate and dissapointed, and it assures us of his, not as following, but preceeding and Causing ours: for our Love to Jesus Christ is no other but the reflex of his on us. Wine maketh glad the heart; but thy love is better then wine, saith the Spouse. And having this perswasion that he hath loved us, and wash'd us in his blood, and forgets us not in our conflicts: that though he himself is in his Glory, yet that he interceed's for us there, and will bring us thither, what condition can befal us so hard, but we may Rejoyce in it? And in them so far as we are sure to arrive at that full Salvation, and fruition of him who hath purchas'd it, Then there is the third Cause of our Rejoyceing viz. our Hope.
Now Hope is our anchor pitch'd within the vail, that stayes us against all the stormes that beat upon us in this troublesome Sea, that we are tossed upon. The Soul that strongly Believes, and Loves, may confidently Hope to see what it believeth, and Enjoy what it loves, and in that rejoyce. It may say whatsoever hazards whether ontward, or inward, whatsoever Afflictions and Temptations I endure, yet this one thing puts me out of hazard, and in that I will Rejoyce, the salvation of my Soul depends not upon my own strength, but is in my Saviours hand, my life is hid with Christ in God, and when he who is my Life shall appear, I likewise shall appear with him in Glory. The Childish world is hunting shadows, and gaping and hoping after they know not what, but the Believer can say, I know whom I have trusted, and am perswaded that he is able to keep that which I have committed to him against that day. Now we have not only right to those things; but withal there must be frequent Consideration of them to work Joy. The Soul must often view them, and so Rejoyce: My meditation of him shall be sweet, saith David, I will be glad in the Lord, Psal. 104. And the Godly failing in thi…, deprive themselves much of that Joy they might have, and they that are most in these sublime thoughts, have the highest and truest Joy.
The Excellency of this Joy the Apostle here expresseth by these two words, Vnspeakable, and full of glory.
That 'tis Vnspeakable, no wonder, seeing the matter of i… is Inconceivable, it is an Infinite Good. God reconciled in Jesus Christ, and testifying, and sealing his Love unto the soul, and giving assured hope of that blessed Vision of Eternity, what more unspeakable than this? And for the same Reason 'tis Glorious, or glorified joy, having the highest and most glorious Object, for it derives all its Excellency from thence.
Vnspeakable] The best worldly Joyes are easily speakable, they may be express'd to the u…most, yea usually more is spoke of them then they are indeed. Their name is beyond their worth, they are very seldom found upon experience equal to the opinion and expectation that men have of them. But this spiritual Joy is above the report any can make of it, say what they can of it who are of happiest Expression, yet when a Man comes to know it in his own breast, he will say (as that Queen said of Salomons wisdom) the half was not told me of it.
Again earthly Joyes are Inglorious. Many of which, Men are asham'd of, and those that seem most plausible, yet are below the Excellency of the Soul, and cannot fill it, but the Joyes that arise from Union with Christ, as they are most avowable, a Man needs not blush to own them, so they are truly contenting, and satisfying, and thats their Glory, and the Cause why we may glory in them▪ My soul shall make her boast in God, sayes David.
For Application of all this. If these things were believed we would hearken no more to the foolish prejudice that the World hath taken up against Religion, and wherewith Satan endeavours to possess mens hearts, that they may be scarr'd from the wayes of Holiness, 'tis, that they think it a Sour Melanel oly life, that hath nothing but Sadness and Mourning in it, but to remove this prejudice.
Consider, 1. Religion barres not the lawful delights that are taken in natural things, but teaches the moderate, and regular use of them, which is far the sweeter, for things lawful in themselves, are in their excess sinful, and so prove Bitterness in the end, and if in some cases it require the forsaking of lawful Enjoyments as of pleasure, or Profits, or Honour, for God and for his Glory, this is Generous, and truly more delightful to deny them for this reason, then to enjoy them. Men have done much this way for the Love of their Country, and by a Principle of Moral Vertue, but to lose any delight or to suffer any hardship for that highest End, the glory of God, and by the strength of love to him, is far more Excellent, and truly Pleasant.
2. The delights and pleasures of sin, Religion indeed banishes, but 'tis to change them for this Joy that is unspeakably beyond them, it calls men from sordid and base delights, to those that are pure delights indeed, it calls to Men, drink ye no longer of the pudle, here are the Crystal streams of a living fountain. There is a delight in the very despising impure delights,Quam suave est istis suavitatibus carere Aug. as he said, how pleasant is it to want these pleasures. But for such a change, to have in their stead such delights, as in comparison, the other deserve not that name, To have such spiritual joy, as shall end in Eternal Joy, 'tis a wonder we hasten not all to chuse this joy; but 'tis indeed because we believe it not.
3. 'Tis true the Godly are subject to great Distresses, and Afflictions; but their Joy is not extinguished by those, no nor diminished either: but often sensibly increas…d. When they have least of the Worlds joy, they abound most in Spiritual Consolations, and then Relish them best. They find them sweetest, when their taste is not depraved with Earthly enjoyments, We rejoyce in tribulation, sayes St. Paul, and here our Apostle insists on that, to verifie the subsistance of this Joy in the midst of the greatest afflictions.
4. Spiritual Grief that seems most opposite to this Spiritual Joy prejudgeth it not, for there is a secret delight and sweetness in the tears of Repentance, a Balm in them that refreshes the Soul, and even their saddest kind of mourning, viz. The dark times of Desertion, hath this in it, that is some way sweet, that those mournings after their Beloved, who absents himselfe, is a mark of their Love to him, and a true Evidence of it, and then all these spiritual sorrowes of what nature soever, are turn'd into Spiritual Joy, that's the proper End of them, they have a natural tendency that way.
5. But the Natural Man still doubts of this Joy we speak of; because he sees and hears so little of it from them that profess to have it, and seem to have best right to it. If we consider the wretchedness of this Life, and especially the abundance of Sin that's in the World, what wonder though this their Joy retire much inward, and appear litle abroad, where all things are so contrary to it, and so few that are capable of it,Pauperis est numerare pecus. to whom 'twere pertinent to vent it. Again we see here, 'tis Vnspeakable, it were a poor thing if he that hath it could tell it all out. And when the Soul hath most of it, then it remains most within it self, and is so inwardly taken up with it, that possibly it can then least of all express it. 'Tis with Joyes, as they say of Cares, and Griefs, Leves Loquuntur, ingentes stupent. Res severae est verum gaudium. Sen.The deepest waters run stillest, true Joy is a sollid grave thing, dwells more in the heart, then the Countenance; whereas on the Contrary, base and false Joyes, are but superficial skin-deep, (as we say) they are all in the face.
Think not that it is with the godly, as the Prophet sayes of the wicked, that there is no peace to them▪ and the LXX Reads it, no Ioy. Certainly 'tis true. There is no true Joy to the wicked, they may revel and make a noise; but they Rejoyce not, the Laughter of the fool, is as the crackling of thornes under the pot, a great noise but little heat, and soon at an End. There is no continuing Feast, but that of a good Conscience. Wickedness, and real Joy cannot dwell together, as the very Moralist Seneca hath it often, and at large: but he that can say the Righteousness of Jesus Christ is Mine, and in him the favour of God, and the hope of Eternal Happiness, hath such a light as can shine in the darkest Dungeon, yea in the dark valley of the shadow of death it selfe.
Say not thou, if I betake my self to the way of Godliness, I must bid farewel to gladness, never a merry day more, no, on the contrary, never a truly Joyful day till then, yea, no dayes at all, but night to the soul, till it entertain Jesus Christ, and his kingdom, which consists in those, Righteousness, Peace, and Ioy in the Holy Ghost. Thou dost not sacrifice Isaac, which signifies Laughter, as St. Bern. but a Ram. Not thy Joy, but filthy sinful delights that end in Sorrow.
Oh seek to know in your Experience what those Joyes mean, for all describing and commending it to you will not make you understand it,…audaemel …is dulcedinem quantum potes qui non gustaverit non Intellige…. Aug. but taste, and see that the Lord is good, you cannot see, and know it, but by tasting it, and having tasted that goodness, all those poor Joyes you thought sweet before, will then be bitter and distasteful to you.
And you that have Christ yours by Believing know your happiness, and Rejoyce, and Glory in it. Whatsoever is your outward Condition, Rejoyce alwayes, and again I say Rejoyce: for Light is sow… to the Righteous, and Ioy for the upright in heart.