it open again? Will you break another vein? Will you cut a new artery? this is returning indeed to folly. What madness is it to meddle again with that sin, which will breed the worm of conscience! Secondly, Make up your spiritual accounts daily; see how matters stand between God and your souls, Ps. lxxvii. 6, "I commune with my own heart." Often reckonings keep God and conscience friends; do with your hearts as you do with your watches, wind them up every morning by prayer, and at night examine whether your hearts have gone true all that day, whether the wheels of your affections have moved swiftly toward heaven. Oh call yourselves often to account; keep your reckonings even, and that is the way to keep your peace. OF JOY. GAL. V. 22. The fruit of the Spirit is joy. up troubles; it carries the heart above them, as the oil swims above the water. THE third fruit of justification, adoption, sent troubles. Joy stupifies and swallows and sanctification, is joy in the Holy Ghost. Joy is the setting the soul upon the top of a pinnacle, 'tis the cream of the sincere milk of the word. 4. The heart is fenced against future fear. Joy is both a cordial and an antidote ; it is a QUEST. What is this joy? cordial which gives present relief to the spiANS. Spiritual joy is a sweet and delight-rits, when they are sad; and an antidote, ful passion, arising from the apprehension it fenceth off fear of approaching danger, Ps. and feeling of some good, whereby the soul xxiii. 4, "I will fear no evil; for thou art is supported under present troubles, and with me, thy rod and thy staff comfort me." fenced against future fear. 1. It is a delightful passion. So it is contrary to sorrow, which is a perturbation of mind, whereby the heart is perplexed and cast down. Joy is a sweet and pleasant affection, which eases the mind, exhilarates and comforts the spirits. QUEST. How is this joy wrought? ANS. 1. It ariseth partly from the promise; as the bee lies at the breast of the flower, and sucks out the sweetness from it, so faith lies at the breast of a promise and sucks out the quintessence of joy, Ps. xciv. 19, “ Thy comforts delight my soul;" that is, the comforts which distil from the limbeck of the promises. A. 2. The Spirit of God (who is called the Comforter,' John xiv. 26,) doth sometimes drop in this golden oil of joy into the soul; the Spirit whispers to a believer the remis into the heart, Rom. v. 5, whence flows infinite joy and delight. 2. It ariseth from the feeling of some good. Joy is not a fancy, or bred of conceit; but is rational, and ariseth from the feeling of some good, viz. the sense of God's love and favour. Joy is so real a thing that it makes a sudden change in a person; it turns mourning into melody. As in the spring-sion of his sin, and sheds God's love abroad time, when the sun comes to our horizon, it makes a sudden alteration in the face of the universe, the birds sing,-the flowers appear, the fig-tree puts forth her green figs, -every thing seems to rejoice and put off ANS. Five seasons: 1st Season. Someits mourning, as being revived with the sweet times at the blessed supper; the soul oft influence of the sun: so, when the Sun of comes weeping after Christ in the sacraRighteousness ariseth on the soul, it makes ment, and God sends it away weeping for a sudden alteration, and the soul is infinitely joy. The Jews had a custom at their feasts, rejoiced with the golden beams of God's love. they poured ointment on their guests, and 3. By it the soul is supported under pre-kissed them in the Eucharist, God often QUEST. What are the seasons when God doth usually give his people these divine joys? 5th Season. At the hour of death, such as have had no joy in their lifetime, God puts in this sugar in the bottom of the cup, to make their death sweet. Now, at the last pours the oil of gladness on the saints, and for a time of fainting. Joy after desertion 2d Season. Before God calls his people to suffering, Acts xxiii. 11, "Be of good cheer, Paul." When God was about to give Paul a cup of blood to drink, he spiced it with joy, 2 Cor. i. 5, "As the sufferings of Christ abound in us, so our consolation also aboundeth:" this made the martyrs' flames beds of roses, when Stephen was stoning, he saw heaven open, and the Sun of righteousness shined in his face. God candies our wormwood with sugar. 3d Season. After sore conflicts with Satan. Satan is the red dragon who troubleth the waters; he puts the soul into frights, makes it believe that it hath no grace, and that God doth not love it; though Satan cannot blot out a Christian's evidence, yet hè may cast such a mist before his eyes, that he cannot read it. Now, when the soul hath been bruised with temptations, God will comfort this bruised reed: he now gives joy, ad corroborandum titulum,-to confirm a Christian's title to heaven. After Satan's fiery darts, comes the white stone; no better balm to heal a tempted soul, than the oil of gladness: as after Christ was tempted, then came an angel to comfort him. 4th Season. After desertion: desertion is a poisoned arrow which shoots to the heart, Job vi. 4. God is called a fire and a light: the deserted soul feels the fire, but doth not see the light; it cries out, as Asaph, Ps. lxxvii. 8, "Is his mercy clean gone?" Now, when the soul is in this case, and ready to faint away in despair, God shines upon the soul, and gives it some apprehension of his favour, and turns the shadow of death into the light of the morning. God keeps his cordials sends the Comforter; and when their appetite to meat fails, God feeds them with hidden manna. Sure, as the wicked, before they die, have some apprehensions of hell and wrath in their conscience; so the godly have some foretastes of God's everlasting favour, though sometimes their diseases may be such, and their animal spirits so oppressed, that they cannot express what they feel. Jacob laid himself to sleep on a stone, where he saw a vision, a ladder, and the angels ascending and descending: so, when the saints lay themselves down to sleep the sleep of death, they have often a vision; they see the light of God's face, and have the evidences of his love sealed up to them for ever. QUEST. 4. What are the differences between worldly joys and spiritual? ANS. The gleanings of the one are better than the vintage of the other. 1. Spiritual joys help to make us better, worldly joys do often make us worse, Jer. xxii. 21, "I spake unto thee in thy prosperity, but thou saidst, I will not hear." Pride and luxury are the two worms bred of worldly pleasures, Hos. iv. 11, "Wine takes away the heart;" it is fomentum libidinis, 'the inflamer of lust.' AUG. As Satan entered in the sop, so often in the cup! but spiritual joy makes one better; it is like cordial water, which (as physicians say) doth not only cheer the heart, but purges out the noxious humours; so divine joy is a cordial water, which doth not only comfort but cleanse; it makes a Christian more holy,-it causeth an antipathy against sin,-it infuseth strength to do and suffer, Neh. viii. 10, "The joy of the Lord is your strength." As some colours do not only delight the eye, but strengthen the sight: so the joys of God do not only refresh the soul, but strengthen it. "The joy of the Lord is your strength." A. 2. Spiritual joys are inward,-they are heart joys, John xvi. 22, "Your heart shall rejoice." Seneca saith, true joy latet in 66 them 'pictures of joy') not satisfy the soul, Eccl. i. 8, "The eye is not satisfied with seeing, nor the ear with hearing;" but the joys of God satisfy, Ps. xciv. 19, "Thy comforts delight my soul." There is as much difference between spiritual joys and earthly, as between a banquet that is eaten, and one that is painted on the wall. A. 6. These are stronger joys than worldly, Heb. vi. 18, "Strong consolation." They are strong indeed, that can bear up a Christian's heart in trials and afflictions, 1 Thess. i. 6, "Having received the word in much affliction, with joy." These are roses that grow in winter, these joys can sweeten the waters of Marah, he that hath these can gather grapes of thorns, and fetch honey out of the carcass of a lion, 2 Cor. vi. 10, "As sorrowing, yet always rejoicing." At the end of the rod a Christian tastes honey. A. 7. These are unwearied joys: other joys, when in excess, oft cause a loathing,we are apt to surfeit on them,-too much honey nauseates,-one may be tired with pleasure as well as labour,-Xerxes offered a reward to him that could find out a new pleasure: but the joys of God, though they satisfy, yet they never surfeit: a drop of joy is sweet, but the more of this wine the better; such as drink of the joys of heaven are never A. 3. Spiritual joys are sweeter than others, better than wine, Cant. i. 2. They are a Christian's festival; they are the golden pot and the manna; they are so sweet, that they make every thing else sweet,-sweeten health, estate, as sweet water poured on flowers makes them more fragrant and aromatical. Divine joys are so delicious and ravishing, that they do very much put our mouth out of taste to earthly delights; as he who hath been drinking spirits of alkermes, tastes little sweetness in water. St Paul had tast-cloyed; the satiety is without loathing, beed these divine joys, and his mouth was out of taste to worldly things: the world was crucified to him, Gal. vi. 14. It was like a dead thing, he could find no sweetness in it. A. 4. Spiritual joys are more pure, they are not tempered with any bitter ingredients; a sinner's joy is mixed with dregs, it is embittered with fear and guilt; the wolf feeds in the breasts of his joy, he drinks wormwood wine, but spiritual joy is not muddied with guilt, but like a crystal stream, runs pure; it is all spirits and quintessence, it is joy and nothing but joy,—it is a rose without prickles,-it is honey without the wax. cause they still desire the joy wherewith they are satiated. A. 8. These are more abiding joys. Worldly joys are soon gone; such as crown themselves with rose-buds, and bathe in the perfumed waters of pleasure, yet these joys which seem to be sweet are swift, like meteors, they give a bright and sudden flash, and then disappear; but the joys which believers have are abiding; they are a blossom of eternity, a pledge and earnest of those rivers of pleasure which run at God's right hand for evermore. QUEST. 5. Why is this joy to be laboured for? ANS. 1. Because this joy is self-existent, A. 5. These are satisfying and filling joys, it can subsist in the want of all other John xvi. 24, “Ask that your joy may be carnal joy. This joy depends not upon full." Worldly joys can no more fill the outward things. As the philosophers once heart, than a drop can fill a cistern; they said, when the musicians came to them, may please the palate or fancy, (Plato calls" philosophers can be merry without music;" he that hath this joy can be cheerful in the A. 2. Because spiritual joy carries the often upon your knees, pray with life and fervency. The same Spirit that fills the heart with sighs, fills it with joys. The same Spirit that indites the prayer, seals it. When Hannah had prayed, her countenance was no more sad, 1 Sam. i. 18. Praying Christians have much intercourse with God, and none are so like to have the secrets of his love imparted, as those who hold correspondence with him; by a close walking with God, we get these bunches of grapes by the way, which are an earnest of future happiness. QUEST. 7. How shall we comfort them that want joy? ANS. Such as walk in close communion with God have more than others. 1. Initial joy, joy in semine,—in the seed, Ps. xcvii. 11, "Light (a metaphor for joy) is sown for the righteous." Grace in the heart is a seed of joy; though a Christian wants the sun, he hath a daystar in his heart. A. 3. It is called the kingdom of God, Rom. xiv. 27, because it is a taste of that which the saints have in the kingdom of God. What is the heaven of the angels but the smiles of God's face,-the sensible per- 2. A believer hath real, though not royal ception and feeling of those joys, which are comforts; he hath, as Aquinas saith, gauinfinitely ravishing and full of glory? And dium in Deo, though not a Deo,-joyin to encourage and quicken us in seeking after God,' though not from God.' Joy in God them, consider, that Christ died to purchase is the delight and complacency the soul takes this joy for his saints: he was a man of sor- in God, Ps. civ. 34, "I will be glad in the rows, that we may be full of joy, he prays Lord." He that is truly gracious, is so far that the saints may have this divine joy, joyful as to take comfort in God; though he John xvii. 13, "And now I come to thee, cannot say, God rejoiceth in him, yet he can that they may have my joy fulfilled in them- say, he rejoiceth in God. selves." And this prayer he now prays over in heaven; he knows we never love him so as when we feel his love: which may encourage us to seek after this joy; we pray for that which Christ himself is praying for, that his joy may be fulfilled in us. 3. He hath supporting, thongh not transporting comforts; he hath so much, that keeps him from sinking, Ps. cxxxviii. 3, "Thou strengthenedst me with strength in my soul." If a Christian hath not God's arm to embrace him, yet to uphold him: QUEST. 6. What shall we do to obtain this thus a Christian, who walks with God, hath spiritual joy? something that bears up his heart from sinking, and it is but waiting a while, and he is sure of those joys which are unspeakable, and full of glory. ANS. Walk accurately and heavenly; God gives it after a long and close walking with him. 1. Observe your hours; set time every day apart for God. 2. Mourn for sin : Use 1st. Then see that religion is no memourning is the seed (as Basil saith) out of lancholy thing; it brings joy; the fruit of which the flower of spiritual joy grows, Isa. the Spirit is joy,—Mutatur non tolitur. A lvii. 18, "I'll restore comfort to his mourn-poor Christian that feeds on bread and water ers." 3. Keep the book of conscience fair may have purer joy than the greatest mowritten do not by presumptuous sins blur narch; though he fares hard, he feeds high ; your evidences: a good conscience is the ark he hath a table spread from heaven,-angels' where God puts the hidden manna. 4. Be food,-hidden manna; he hath sometimes those sweet raptures of joy, as a cause of jubilation of spirit, 2 Cor. xii. 3, he hath that which is better felt than can be expressed. Use 2d. If God gives his people such joy in this life: O then what glorious joy will he give them in heaven! Matt. xxv. 21, “Enter thou into the joy of thy Lord." Here joy begins to enter into us, there we shall enter into joy; God keeps his best wine till last. Heliogabalus bathed himself in sweet perfumed waters what joy when the soul shall for ever bathe itself in the pure and pleasant fountain of God's love? What joy to see the orient brightness of Christ's face, and have the kisses of those lips which drop sweet smelling myrrh? Lætabitur sponsa in amplexibus Domini, Avo. O! if a cluster of grapes here be so sweet, what will the full vintage be? How may this set us all a longing for that place where sorrow cannot live, and where joy cannot die! OF GROWTH IN GRACE, am a worm and no man." The sight of corruption and ignorance makes a Christian grow into a dislike of himself, he doth vanish the dust, ch. xlii. 6. This is good, to grow out of conceit with one's self. THE fourth fruit. Growth of grace. True. ANS. 1. The right manner of growth, is to grace is progressive,-of a spreading, grow-grow less in one's own eyes, Ps. xxii. 6, "I ing nature. It is with grace as with the light: first, there is the crepusculum, or daybreak, then it shines brighter to the full meridian. A good Christian is like the croco-in his own eyes. Job abhorred himself in dile, quamdiu vivet crescit,—he hath never done growing. The saints are not only compared to stars for their light, but to trees for their growth, Isa. Ixi. 3, Hos. xiv. 5. A good Christian is not like Hezekiah's sun that went backward, nor Joshua's sun that stood still, but is always advancing in holiness, and increasing with the increase of God, Col. ii. 16. Now to amplify and illustrate this: QUEST. 1. How many ways may a Chris- the right manner of growth is uniform, tian be said to grow in grace? ANS. 1. He grows vigore,-in the exercise of grace; his lamp is burning and shining, therefore we read of a lively hope, 1 Pet. i. 3. Here is the activity of grace; the church prays for the blowing of the Spirit, that her spices might flow forth, Cant. iv. 16. A. 2. The right manner of growth is to grow proportionably, when a Christian grows in one grace as well as another, 2 Pet. i. 5. To grow in knowledge, but not in meekness, brotherly love, good works, this is not the right growth; a thing may swell and not grow,-a man may be swelled with knowledge, yet may have no spiritual growth, growing in one grace as well as another. As the beauty of the body is, when there is a symmetry of parts, not only the head grows, but the arms and breast; so spiritual growth is most beautiful, when there is a symmetry and proportion, every grace thrives. A. 2. A Christian grows gradu,—in the A. 3. The right manner of growth is, degree of grace; he goes from strength to when a Christian hath grace suitable to his strength, Ps. lxxxiv. 7, viz. from one degree several employments and occasions; when of grace to another. A saint goes from corruptions are strong, and he hath grace 'faith to faith,' Rom. i. 17, and his love able to give check to them,-burthens are abounds more and more, Phil. i. 6. Here is heavy, and he hath patience able to bear growing in the degree. them,-temptations fierce, and he hath faith QUEST. 2. What is the right manner of able to resist them, here is grace growing a Christian's growth? in the right manner. |
