In the first place, Let it be considered whether it does not arise from the want of a greater degree of religion in general.—Joy is a grace which cannot thrive by itself; it is a kind of appendage to the lively exercise of other graces. “With joy shall ye draw water out of the wells of salvation.”—“Hitherto ye have asked nothing in my name; ask, and receive, that your joy may be full.”—“The kingdom of God is righteousness, peace, and joy in the Holy Ghost.” From these passages, and many others which might be cited, it is apparent that holy joy stands connected with appropriating the great truths of the gospel to our particular cases—with importunate prayer in the name of Christ—and with the practice of righteousness and peace. The same persons who were daily employed in praising and blessing God have this testimony given of them, “and great grace was upon them all.”

Secondly, Let it be considered whether another reason be not our neglect of a more frequent and intense application to those objects whence joy arises. We have seen already, that the sources from which the primitive Christians derived their joy were the great doctrines of the gospel; but it is a lamentable fact, that the generality of professing Christians amongst us content themselves with a very superficial knowledge of these things. There are but few even amongst the godly in our day, that so enter into the spirit and glory of the gospel as clearly to distinguish it from error speciously disguised. Hence, if a minister who is much respected by his people turn aside from even important truth, it is common for many of them to go off with him. If Christians were properly rooted and grounded in the gospel—if they understood not only what they believe, but wherefore they believe it—they would not be shaken with every wind of doctrine; nor would many of the principles which prevail in the present age excite even a momentary hesitation in their minds. But if we do not so understand the truth as clearly to distinguish it from error, it cannot be supposed that we should be greatly affected by it. It is by drawing waters from the wells of salvation that we have joy; but these wells are deep, and, in proportion as we are wanting in an understanding of Divine things, we may be said to have nothing to draw with.

Thirdly, To this may be added the want of public spirit.—The primitive Christians were all intent on disseminating the gospel through the world; and it was in the midst of this kind of employment, and the persecutions which attended it, that they are said to have been “filled with joy and the Holy Ghost,” Acts 13:52. Much of the joyful part of religion is lost by rendering it the immediate object of our pursuit. The chief end for which great numbers read their Bibles, and hear the word, is that they may be comforted, and obtain some satisfaction of their being in a state of salvation; but this is not the way in which the comforts of the gospel are obtained. There are things which, if pursued as our chief end, will elude our grasp and vanish from our sight: such is reputation amongst men, and such is religious joy. If we pursue the public good, not for the sake of applause, but from a disinterested regard to the well-being of our species, reputation will follow us; and if the glory of God and the prosperity of his cause occupy the first place in our affection, we shall not in ordinary cases be wanting in peace and heavenly consolation. If a portion of that time which we spend in ransacking for evidence in the mass of past experiences, were employed in promoting the cause of God in the world, and seeking the welfare of the souls and bodies of men, it would turn to a better account. In seeking the salvation of others we should find our own. The love of Zion has the promise of personal prosperity. Ardently to promote the honour of God, and the good of mankind, is itself an evidence, and the highest evidence, of true religion-while, therefore, we feel conscious of the purity of our present motives, we have less occasion for reflections on the past. There is a much greater satisfaction too in this way of obtaining comfort than in the other; for however former exercises of grace might be strong and decisive at the time, yet it must be difficult to realize them merely by a distant recollection. It is much better also, and more for our profit, to live in the exercise of grace, than barely to remember that we did so at some former period of our lives. We appeal to your own hearts, brethren, with respect to your late disinterested exertions for carrying the gospel amongst the heathen,—we appeal to those of you especially who have had the undertaking most at heart, whether, since your own comfort has in a sort been overlooked, and swallowed up in concern for the salvation of others, you have not felt more of the joyful part of religion than you did before; yea, may we not add, more than at any former period in your remembrance?

Fuller, A. G. (1988). The Complete Works of Andrew Fuller: Expositions—Miscellaneous (J. Belcher, Ed.; Vol. 3, pp. 328–329). Sprinkle Publications.