Of Peace and Contentment of Mind, Book 3 · Chapter 8
CHAP. VIII. Of Joy.
JOy is the acquieſcence of the Appetite in the acquiſition of a deſired good, or in the expectation of it.
Joy is more naturall then ſadneſs, for ſadneſs, though naturall, yet is an enemie to nature, but Joy is natures friend. Then, ſadneſſe is never without ſome degree of precedent conſtraint, and even they that are obſtinatly ſad, are ſorry to be ſo: But the heart applyeth it ſelfe freely to Joy; Sadneſſe is ill in itſelfe, and is good but by accident; but Joy is good in itſelfe, and is ill but by accident. Therefore conſidering both naturally, joy upon a falſe ground is preferable to ſadneſſe upon a true ground, for joy is a true good (at leaſt for a time) though the ground be falſe; but ſadneſſe is a true preſent evill, be the ground true or falſe.
But conſidering theſe paſſions morally, by the effects which they produce by accident, joy doth more harme in the world then ſadneſſe. For Joy naturally dilating the ſpirits brings the mind to a looſe carriage and takes the fence of warineſſe from about it; commonly joy is the mother of raſhneſſe. But Sadneſſe contracting the ſpirits, keeps the mind within the limits of ſoberneſſe, and brings it to ſerious thoughts. Eccleſ. 7.2. Hence it comes that it is better to go to the hoùſe of mourning then to the houſe of feaſting, for that is the end of all men, and the living will lay it to his heart. Eccleſ. 3.4. Sorrow is better then laughter, for by the ſadneſſe of the countenance the heart is made better. The heart of the wiſe is in the houſe of mourning, but the heart of fooles is in the houſe of mirth.
For of paſſions we may ſay as of men. Our friends flatter us, but our enemies tell us our faults. Joy, which is a friend of nature, doth flatter it into errour and ſeduction; but ſadneſſe which is an enemy to nature, undeceiveth it and layeth open before a man his fault and his danger. The ſanguine temper which is moſt given to joy, is moſt ſubject to folly; But the temper where melancholy beares a moderate ſway is the fitteſt for prudence. But there are melancholy as well as ſanguine fooles; And ſadneſſe gives evill counſel, as well as Joy: The ill counſels of joy are more frequent and hot, and make more noiſe. The ill counſels of ſadneſſe are leſſe frequent but they are darke & miſchievous, and recompenſe their rarity with their malignity. The Italians call miſchievous and dangerous men huomini triſti.
It is a fine conſideration how theſe two paſſions, though contrary, yet are next neighbours; and how in Joy there is an ayre of complaint, and in ſadneſſe a tickling of pleaſure. That contemplation is more naturall, then morall: It is more uſefull to learne, how Joy brings to ſadneſs than how it is mixt with it.
It is an old expoſtulation that the caſe of men is miſerable to have their joyes attended with crime, and their pleaſures ending in a bitter farewell of remorſe, and ſometimes of deſpaire. But that is an unjuſt re-jecting of the fault of the perſons upon the things. The reaſon why our Joy is attended with crime and miſery is becauſe it miſtakes both the matter and the manner. We neither rejoyce for what we ſhould, nor how we ſhould.
The firſt miſtake is in the object. For our deſire aiming at Joy, applyes it ſelfe to falſe objects, and very often miſſeth them, or when it obtaines them, finds not in them what it ſought. And becauſe the appetite obſtinately bends itſelfe to finde in them more joy then their capacity can afford, and goeth about to ſtretch them beyond their ſtrength, it marres them, and loſeth the uſe of them; whence neceſſarily joy is turned into pettiſhnes and griefe.
There is no ſincere joy, but that which ariſeth out of our inward wealth, which no outward oppoſition can take from us; But we make it depend upon things without us, and are ſo unreaſonable as to require a ſolid permanent ground of joy, of things weake and tranſitory. Can we expect any thing but ſorrow from an ill grounded joy, ſince by placing our chiefe joy upon unſound and deceitfull objects, we bereave ourſelves of the true and ſolid ground of joy which is our union with God? For my people hath committed two evills (ſaith God by his Prophet Jeremy) they have forſaken me the fountaine of living waters, and hewed them out ciſternes, broken ciſternes that can hold no water. Jer. 2.3.
Then as we chooſe poore and weake ſubjects for our joy, we chooſe weak and evill waies to obtaine them; yea ſo farre, that many times the joy aimed at, is made more precious & commendable unto us by the croſſeneſs and unluckineſſe of the way. Some hold that there can be no honeſt joy, and all lawfull pleaſures are taſtleſſe unto them becauſe they are lawfull; Theſe reape commonly a ſutable harveſt to their ſeed, Or if they get lawfull joyes by lawfull meanes, they make then unlawfull by their impetuoſity: And as women with child that uſe wicked meanes to be delivered before their time, loſe their fruit; likewiſe, haſtineſſe brings but an abortive joy, and fervent deſire loſeth its fruit by precipitation.
Here is then a very ill account of all human joyes. They that ſeeke them miſſe them commonly, or when they have gotten them they find no ſolid content in them. To come neere them, they goe farre from God. They corrupt them by evill wayes. They loſe them by raſhnes and exceſſe. The worſt is, that the men loſe themſelves alſo, for while they ſeeke to glut themſelves with baſtard joyes, they caſt themſelves head long into endleſſe ſorrowes.
What then? muſt wee ſeeke no Joy in any thing of this world? It is the opinion of ſome more grave then wiſe, not mine I profeſſe it. Rather I think that there is nothing in the world but affords matter of rejoycing to the wiſe Chriſtian. Two rules onelyonly muſt be obſerved that wee may rejoyce as wee ought in God and his creatures, and all the accidents and occurrences of life. The one is, to hold it for certaine that there is no ſolid Joy in any thing diſpleaſing to God, for all ſuch joyes will bring great ſorrowes; Wherefore that wee may have Joy in all things, we muſt in all things ſeeke to pleaſe him by a filial love confidence and obedience.
The other rule, that wee may finde Joy in all things that are either of good or indifferent nature, is, to ſeeke it according to the kind and capacity of every thing. To that end we muſt be carefull that the Joy that wee take in God be as little under him, as it is poſſible to us; and that the Joy that wee take in other things, be not above them. Since then God is all good, all perfect, all pleaſant, the onelyonly worthy to be moſt highly praiſed and moſt entirely beloved, wee muſt alſo moſt exceedingly rejoyce that he is ours, and wee his, and that we are called to be one with him. As for other things let us judiciouſly examine what Joy they can give us, and loſe nothing of the content which their capacity can afford, looking for no more; For there is ſcarce any ſorrow in the world, but proceeds from this cauſe to have expected of humane things a Joy beyond their nature.
Now this is the great skill of a minde ſerene religious & induſtrous for his own content, to know how to fetch joy out of all things; and whereas every thing hath two handles the one good & the other evill, to take every thing dexterouſly by the right handle. A man that hath that skill will rejoyce in his riches with a joy ſortable to their nature. And when he loſeth them, in ſtead of grieving that he ſhall have them no longer, he rejoyceth that he had them ſo long. If he loſe one of his hands, he rejoyceth that God preſerveth him the other. If he loſe the health of his body, he praiſeth God for preſerving to him the health of his minde. If ſlandering tongues take his good name from him, he rejoyceth that none can robbe him of the teſtimony of a good conſcience. If he be in the power of them that can kill his body, he rejoyceth that they cannot kill his ſoul. If he be condemned being innocent, his joy that he is innocent drownes his ſorrow that he is condemned.
Love and Joy are the two paſſions that ſerve to glorifie God and praiſe him for his benefits. A thankfull admirer of Gods wiſedome and bounty hath a cheerefull heart. All things give him joy; the beauty, variety, and excellency of Gods workes makes him ſay with David. Pſal. 92.4. Lord I will triumph in the workes of thy hands. He rejoyceth in hope to ſee better works, and the Maker himſelfe in whoſe ſight and preſence is fullnes of joy. If he look up to heaven, he rejoyceth that he hath a building of God, a houſe not made with hands eternall in the heavens. 2 Cor. 5.1. If he look upon his body, he rejoyceth that in his fleſh he ſhall ſee God. If he looke upon his ſoul, he rejoyceth that there he beares the renewed image of God, and the earneſt of his eternall adoption. If he be poore, he rejoyceth in that conformity with the Lord Jeſus. If he ſee wealth in the houſe of his neighbours, he rejoyceth that they have the plenty & ſplendor of it, & that himſelfe hath not the cares and the temptations that attend it. As many miſeries as he ſeeth, ſo many arguments hath he to glorifie God, and rejoyce in his goodneſſe, ſaying, Bleſſed be God that I am not maimed like that begging ſouldier, nor lunatick like that bedlam, nor going in ſhackles like that fellon, nor a ſlave like that Counſellour of State.
He will keepe account of Gods benefits, and conſidering, ſometimes his owne infirmities and naturall inclinations, ſometimes Gods wiſe providence in the conduct of his life, he will acknowledge with a thankfull joy, that God hath provided better for him then himſelfe could have wiſht; that his croſſes were neceſſary for him, and that if he had had a fairer way, he might have run headlong to ruine by his raſhneſſe.
It were infinite to enumerate all the ſubjects of joy that God gives to his children; for his benefits are numberleſs, his care continuall, his compaſſions new every morning, and the glory which he keepes for us eternall. Which way can we turne our eyes, and not finde the bounty of God viſible and ſenſible? Here then more evidently then any where elſe our happineſs and our duty meet in one. It is a pleaſant task to worke our owne joy. Now it is the task of Gods children, in obedience to his expreſs command by his Apoſtle, 1 Theſ. 5.16. Rejoyce evermore. See how urgent he is to recommend that duty. Phil. 4.4. Rejoyce in the Lord alway, and againe I ſay Rejoyce.