Sermon VIII.

Sermon VIII.1 John i. 4.—“And these things write we unto you, that your joy may be full.”All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul towards that it desires and apprehends as good, tend of their own nature, and are directed by the very intention of the soul to some rest and tranquillity, some joy and contentation of spirit. If other things that have no knowledge have their centre of rest, how much more must man, who is an understanding creature, have it by the ordination and appointment of God! But there is this wide difference in the point of capacity of happiness between man and other creatures, that they, whatsoever excellent virtues or properties they have, yet know them not themselves, and so can neither enjoy what excellency themselves have, nor have use of what is in others. For to what purpose is it to shine forth, if there be no eye to see? What advantage hath the rose in its fragrancy, if it cannot smell itself? That which is not perceived, is as if it were not. And therefore it is an evident testimony, that all these visible things were created, not for themselves, but for man's sake, who knows them, can use them, and enjoy them. Here is, then, the peculiar capacity that God hath given to man,—to discern and know what he seeks, what he hath, and possesses, that so he may be able to enjoy it, or use it, according to the nature of it. This is a great point of God's image and conformity with him, whose infinite blessedness and joy riseth from that perfect comprehension and intuitive beholding of himself, and his own incomprehensible riches. So then, man's happiness or misery must depend upon this,—both what the soul fixeth upon, and what it apprehendeth to be in it. For if that eternal and universal good, the all-fulness of God, be the centre of the soul's desires and endeavours, and there be apprehended and discovered in God that infinite excellency and variety of delights which nothing else can afford so much as a shadow of, then there cannot but result from such a conjunction of the soul's apprehension, suitable to the fulness of God, and of the excellency and goodness of God, suitable to the desires of the soul, such a rest and tranquillity, such joy and satisfaction, as cannot choose but make the soul infinitely happier than the enjoyment of any other thing could do.This being the thing, then, which all men's desires naturally tend unto, this tranquillity and perfect satisfaction of the heart being that which carries all men's hearts after it, and that which men seek for itself, and which they seek in all other things, the great misery of man is, that he mistakes the way to it, and seeks it where it is not to be found. The generality of men are so far degenerated, both from the impression of a divine majesty, and the sense of an immortal being within themselves, that they imagine to content and ease their own hearts in these outward, inconstant, perishing things, and so their life is spent in catching at shadows, in feeding on the wind, in labouring in the fire. There is nothing so plentifully satisfies our expectations as can quit the cost, and recompense the expense of our labour, toil, grief, and travail about it. There is nothing therefore but a continual, restless agitation of the heart from one thing to another, and that in a round, circling about, from one thing that now displeases or disappoints to things that were formerly loathed, as a sick man turns him from one side to another, or changes beds often, and at length returns, expecting to find some ease where he lay at first. And it may be judged that all circular motions are eternal, and so they can never be supposed to attain their end,—that is, rest and tranquillity. Therefore a soul thus carried in a round, by the vain imaginations of his heart, is likely never to settle and find solid rest and peace. Nay, how is it possible that they can give that tranquillity and contentation to the heart and soul of man, that are so utterly in their natures disproportioned to it, both because they are only suited to the senses, and[pg 294]likewise for that they are changeable? Now the soul is framed with a higher capacity, and can no more be satiated with visible things, than a man that is hungry can be satisfied with gold; and besides, it is immortal, and must have something to survive all the changes of time, and therefore is likely to rest nowhere but in that which hath eternal stability. Now, though these things cannot truly fill the heart, yet they swell the belly, like the east wind, or like the prodigal's husks, fill it with wind, which causeth many torments and distempers in the soul; and though they cannot give ease, yet they may be as thorns to prick and pierce a man through with many sorrows, as our Saviour speaks. So that there is no more wisdom or gain in this, than in gathering an armful of thorns, and enclosing and pressing hard unto them,—the more hardly and strongly we grip them, the more grievously they pierce us; or as if a man would flee into a hedge of thorns in a tempest,—the further he thrusts into it, he is the worse pricked: and that which he is fallen into is worse than that he fleeth from. I am sure all your experiences give a harmonious testimony to this, that there is no solid, permanent, constant, and equable heart-joy and contentation in all the fancied and imaginary felicities that this world adores. There is nothing of these things, that is not lesser, and lower in actual possession, nor in the first apprehension of them afar off. Nothing in them answers either our desires or expectations; and therefore, instead of peace and tranquillity, they breed more inward torment and disquiet, because of that necessary and inevitable disappointment that attends them. Therefore the apostle passeth all these things in silence, when he is to write of purpose, to give a fulness of joy; for he knows that in them there is neither that joy, nor that fulness of joy he would wish for from them; but it is other things he writes for this end.Now, indeed, there hath been some wiser than others, that have their apprehension far above the rest of mankind, and have laboured to frame some rules and precepts to lead man into this true rest and tranquillity. And truly, in this they have done much to discover the vanity and madness of the common practice of men, and to draw man from sensible and outward things, to things invisible and spiritual. Yet there is a defectiveness in all the rules that natural reason can reach unto. There is some crookedness withal adheres to them, which shows our departure from our original. There are many excellent discourses of morality in heathen writings, which may be very subservient to a Christian, and useful to the composing and settling of his mind, amidst all the fluctuations and uncertainties of this world. They may come well in as subsidies and guards to a Christian's heart, to preserve that peace and joy it hath from God, and keep out the ordinary tumultuous passions that disturb the most part of men. But here is the lamentable failing, that while they call a man off things without, as adventitious, they lead him but into his own spirit within, as if he could there find that rest in the very enjoyment of his poor, miserable, wretched self. But Christ Jesus calls us into our own spirits, not to dwell there. For O what a loathsome and irksome habitation is a defiled heart and a guilty conscience! But rather, that finding nothing of that joy and refreshment within, we may then freely and fully forsake ourselves, as well as the world without, and transport into God in Christ, the only habitation of joy and delight, that being filled with anguish from the world, and from ourselves, we may more willingly divorce from both, and agree to join unto Jesus Christ, and to embrace him in our hearts, who is the only Fountain of life and joy, who had no other errand and business from heaven, but to repair man's joy,—as grievous a breach as any in the creation,—a thing as much missed and sought after as any thing, yea, sought after in all things that are sought. John xv. 11.“These things I have spoken to you, that your joy may be full.”Therefore the apostle propounds this as the end of his writing on this subject,—the word of life; these things write I“that your joy may be full;”and the way to attain this fulness of joy, he expressed in the former verse,—by fellowship with the Father and the Son.That which makes all other things disproportioned to the soul of man, to give it this joy, is the extreme unsuitableness between them. The soul hath an infinite capacity, and besides, an immortality of endurance, but they are condemned under impotency to supply that infinite void and inconstancy, by which they must needs perish, and leave the soul without all comfort, and with more anxiety. But[pg 295]in those things written here we find all things suited and proportioned to the very great exigence of the soul. There is a suitableness in them, because of their spiritual nature, whereby they may close immediately with thy spirit. Other things are material and corporeal, and what union, what fellowship can a spirit be supposed to have with them? They are extrinsic, advenient things, that never come to a nearer union with thy soul; and though they could, they would debase thy soul, and not exalt it, because of a baser inferior nature. But these things, Jesus Christ, eternal life in him, these precious promises of the gospel, these spiritual privileges of Son-ship, &c., these are of a more divine nature, and by meditation and faith souls come to close with them. These are inward things more near the soul that believes, than himself is to himself; and so he may always carry them about in his heart, which may be a spring of everlasting joy. This no man can take from him. John xvi. 22. For the ground and fountain is inward, seated without the reach of all these vicissitudes and changes. Then, as they have a suitableness, so they have a fulness in them, to create fulness of joy. They are cordials to the heart, things that are in their own nature refreshing to the soul, and apt to beget heart-joy. Other things are not suitable to this, to produce any such inward soul-complacency. The things that are from without reach not so deep as the heart; they make their impressions rather on the outward senses, to tickle and please them, or the countenance, to put some pleasing shape upon it. But the wise man pronounceth all those joys that arise from external things to be superficial, only skin-deep.“In the midst of laughter the heart is sorrowful, and the end of that mirth is heaviness,”Prov. xiv. 13.Extrema gaudii luctus occupat.235There is no solid recreation to the soul in its retired thoughts, from all the delights of the senses; it is but like the pleasure of the itch, which no man esteems pleasure. But besides, as the things of the gospel affect the heart and soul by bringing soul-mercies and treasures, as forgiveness of sin, hope of heaven, &c., so there is a fulness in them, which may answerably fill all the corners of the heart with joy. There is an unexhaustedness in these things, an universality in Christ;—all in all, all the treasures of wisdom are in him; and may not this cause surely an high spring-tide of joy? The heart is eased upon the lowest clear apprehension of Christ and the gospel. It gives a heart-serenity and calmness to a troubled soul, that nothing else could do. Yet to make up the fulness of joy, as well as the solidity of it, to extend the measure of it, as well as to beget the true quality of it, it is requisite that not only there be a fulness in the object,—that is, full, superabundant, ample matter of rejoicing; but there must be a kind of fulness in the apprehension. It must be represented fully as it is, and the clouds of unbelief scattered; and then indeed, upon the full aspect of the gospel, and Christ in it, there is a fulness of joy that flows into the soul, as the sea is filled upon the full aspect of the moon. O that we could believe this, that there is a fulness of joy here, and nowhere else! Certainly, this alone being pondered and sunk into our hearts, would be a powerful reformer in us, and among us. How would it carry men's hearts to a disgracing and despising all the things that are held in admiration by men! How would it turn the channel of men's judgments, opinions, affections, and conversations! For certainly, whithersoever the tide of joy flows, thither the heart is carried, and this it is that all men are seeking, though they take many contrary and divers ways, as their own fancy leads them. Now, if once this were established in thy soul, that here is that truth and fulness of joy, which elsewhere is ignorantly and vainly sought, would it not divert thy desires, and turn the current of thy affections and endeavours, to fall into this ocean of gladness and delight? Elsewhere there is neither true joy nor full joy,—nec verum nec plenum gaudium. There is no verity in it; it is but an external garb and shadow, and there is no plenty or fulness in it. It fills not the hand of the reaper, it satisfieth not his very hunger. But here, when a soul is possessed with Christ by faith, and dwelleth in God by love, there is both reality and plenty. All the dimensions of the heart may be filled up. Some allegorize upon the triangular composition of man's heart, that no orbicular[pg 296]thing such as this world can fill it exactly without vacuity, but only the blessed and holy Trinity.236Truly we may conceive, this fulness of joy, excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son. Now, though these two be only mentioned yet the Holy Ghost must not be excluded, for the apostolic prayer doth attribute chiefly our fellowship with God to the Spirit, so that it is the Spirit unites our hearts, and associates them to God, and that seems to correspond between him and us. So then there is such a fellowship with the Father, Son, and Holy Ghost, that leaves no vacuity in the heart, that fills all the dimensions and corners of it with peace and joy.But add unto this in the third place that these things have not only a fulness, but, withal a durableness, not only plenty, but besides, eternity and perpetuity, to correspond to the immortality of the soul. And this, certainly, is a great congruity, and so makes up much beauty and harmony, for what more incongruous and unsuitable than for an immortal spirit to spend itself, and give up itself to that which is not which must leave it, which is mortal, and fading in its own nature, without which it must continue infinitely longer than it can enjoy it? And what more comely than for an immortal thing to associate with eternal things, and to derive its joy from an eternal spring? For, when all things visible are done away, and things mortal abolished, then its joy none can take from it, because it takes its joy from that which must survive all these changes. Suppose any thing could for the present give a fulness of joy, and absolute content to the heart, yet, if we imagine that that thing may be separated and disjoined from the heart, and cease to be, certainly the very expectation of such an eternal separation would almost extinguish all the joy, and make it dry up of the fulness, for, may a soul think, what shall I do for ever when this well dries? Whence shall I draw water of joy? Out of what well? But now, that fear is removed, and the soul needs not lose its sweetness of the present enjoyment of God through anxious foresight of the future, because he may know that the perfect fulness that shall never ebb is but coming, and the sun is but ascending yet towards the meridian, from whence he shall never go down, but stand fixed, to be the eternal wonder and delight of angels and men.Now, though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for, though their hearts be often filled with griefs and sorrows—partly from outward, partly from inward evils and afflictions,—yet, certainly, this ariseth but from the dark apprehension, dim belief, and slight consideration of those things that Christ spoke, and his apostles wrote unto us. We might, no question, keep our hearts in more peace and tranquillity, in all the commotions of the times or alterations in ourselves, if we did more steadfastly believe the gospel and keep more constant fellowship with God. But, however it be, there is radically a fulness of joy in every believer's heart. That seed is sown that shall one day be ripe of fulness of joy, it is always lying at the root, and reserved for them. O let us lay these things to heart, which, being laid to heart, and laid up in the heart, will fill it with this sweet fragrant perfume of peace and joy. They are written for this end, let us hear them for this end too, that our joy may be full. It is true, indeed, that this fulness of joy suits only the life to come, when the vessel is both enlarged and strengthened to contain it. Things that have strong spirits in them must have strong new bottles such as our crazy mortal bodies are not, therefore the Lord hath reserved the just fulness, the overflowings of this joy, for the time that the soul shall be purified from all sin, and the body delivered from all corruption. Because that sin lurks in many corners of the heart now, therefore this joy cannot fill up the heart and all the vacuities of it, for it is of so[pg 297]pure and heavenly a nature that it will not compound and intermingle with sin or sinful lusts. But when nothing of that remains in the heart then it flows in apace, and leaves no corner of the heart unsatisfied and unsupplied. I would have you, who get some tastes of this joy and peace by the way, not disquieted and troubled, because it abides not to be ordinary food. If you be set down again to your ordinary spare diet of manna in the wilderness and have not these first fruits and grapes of Canaan sent to you, think it not strange, for the fulness which you seek you are not capable of here, but you shall be capable of it hereafter. You ought, with patience, to wait for that day when your joy shall be full. As Christ is full, full measure heaped up and running over, will he mete out unto you then, and this shall be without the fear of any ebb or diminution of it for all eternity. Neither shall this fulness, and constant fulness, cloy the soul, or breed any satiety in it. There is fulness of joy without surfeit, without satiety, that which they have they shall always desire, and that which they desire they shall always have, everlasting desire and everlasting delight being married together in their fulness. But yet so much is attainable here as may truly be called fulness in regard of the world. The fulness of joy that all the pleasures of this earth can afford is but scarcity and want to the inward fulness of joy and contentation the poorest believers may have in God, reconciled in Christ. That which the wise man gives as the character of all earthly joy suits well,“I said of laughter, It is mad, and of mirth, what doeth it?”Eccl. ii. 2. Truly it cannot be supposed to be more real than that which is the ground and spring of it. It must be a perfunctorious,237superficial, and empty joy that is derived and distilled from such vanities. Nay, there is a madness in it besides, for men's apprehensions to swell so excessively towards poor, narrow, and limited things. It is a monster in reason to put such a value upon nothing, and make ourselves glad upon our own dreams and fancies. There is such a manifest abuse and violation of reason in it, that it can be supposed to proceed from nothing but a distemper in men's hearts. But, besides this, there are two other characters of it given (Prov. xiv. 13.),“Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.”There is no pure earthly joy, for it hath always a mixture of grief and sadness in the inward retired closet of the heart. It is of such deadness and inefficacy that it drives not out of the heart all discontentments and anxieties, but if the most jovial man, that seems to be transported with his delights would but retire within and examine his own conscience, he would find those delights have but little power to affect his heart. He would find terrible and dreadful representations there, that his joys may well for a time darken them, but cannot drive them away. And then it is the very natural law and fatal necessity that grief follows those joys at the heels, yea, is perpetually attending them, to come in their place. God hath so conjoined them together, and so disposed them, that men's joy shall be mingled with grief, but their grief is pure and unmixed, and that he who draws up joy to him from the creatures, must draw grief and vexation in that same chain, inseparably annexed to it by the wise ordination of God.But there are joys of the Holy Ghost arising from the intimation and apprehension of the gospel, from the consideration of the grace and goodness of God manifested in it and the experience of that in the soul, which are of another stamp and nature. These, indeed, affect the heart, and give the answer of a good conscience, in the blood of Christ, which is a continual feast. These drive out the bitter and dreadful apprehensions of sin and wrath. These sweeten and refresh the soul in all worldly afflictions and griefs. The heart of man knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. Indeed, the torments and perplexities of a troubled soul are better felt by itself than known by others, and so are the joys of that heart that apprehends Jesus Christ and peace purchased in him. They are such as no man that is a stranger to such things in his experience can apprehend. It is a joy unspeakable. O what unspeakable content gives it to the heart! And truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance, there needed not be so often an eclipse in the joys of believers. Yet the day is coming that ye shall see him fully as he is, and nothing be interposed between you and him, and then your joy shall be full &c.[pg 298]Sermon IX.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.The great design of the gospel is to make up the breach of man's joy, and open up the way to the fulness of it, and therefore it is the good news and glad tidings of great joy, the only best message that ever came to the world. Now it shows unto us the channel that this river of gladness and joy runs into, it discovers what is the way of the conveyance of it to the soul, and what are the banks it runs between, and that is fellowship with the Father and with the Son. In this channel that river of delight runs,—between the banks of the love of God to us, and our love to him. Herein a soul is happy, and accounts itself happy, and truly, in so much do we profit by the word, and answer the design of the gospel, by how much we estimate our happiness from this alone from the communication of God to us. Whensoever the gospel takes hold of your hearts, it will undoubtedly frame them to this,—to a measuring of all blessedness from God alone. And this will carry the heart to an undervaluing of all other things, as being too low and unworthy for this end, and so to a forsaking of every thing for the closer enjoyment of God. I fear many believers are little acquainted with this joy, because they draw not their joy singly out of the pure fountain of delight, but turn aside to other external comforts, and drown their souls in them. Now, indeed, these two cannot well consist together. If we take in any thing else to make up our happiness and comfort, so much we lose of God, and that which is truly spiritual, and therefore our hearts would be more purified from carnal delights, if we would have experience of this joy, we must hang only upon his countenance and company, else we lose the sweetness of it.Now the apostle prosecutes this further, to discover what conformity must be between them that should keep this fellowship, and what likeness of nature and qualities is necessary for them who would be happy in God's society.“This is the message we have heard,”saith he,“and which we declare unto you, that God is light,”&c. Take this jointly with that which went before,“this we declare, that ye may have fellowship with the Father and the Son.”And to the end this fellowship may hold and yield you fulness of joy, it is necessary that the nature of God be laid down as the pattern to which ye must be conformed,—“God is light,”and therefore you must be light too, if ye would have fellowship with that pure light. Now this, I say, is the full message of the gospel, that which was sent down from heaven with the Son of God, the messenger of the covenant, and which the apostles heard from him. Indeed the very manner of the proposal of these things stirs up our hearts to attention, and makes us more serious than commonly we are. That there is one, and such an one sent from heaven, with such an embassage as this is, to invite us to society with God again, one whose interest lies in this, to make us happy, and this he declares unto us, that he hath no other design but to fulfil our joy. O how powerful might this be on our hearts to conquer them, to make them willingly hearken to him! Any message that comes from heaven should be received with great reverence and respect of mortal men, because it comes from the court and palace of the great King. But when this is the substance of it, to make us happy in himself, to advance us to this incomparable dignity of society with himself, in which society there is a fulness of joy,—then how should we receive it with open hearts, and entertain it gladly! If we could take it always thus as a message from heaven, and look upon it and hear it in that notion, I think the fruit would be incomparably greater, for what is it that makes it dead and ineffectual in men's hearts, but that the apprehension of it degenerates and falls down from God to creatures, because it is not taken so as his word, carrying the stamp of his divine authority? We bring it forth, not as a message from him, but as from ourselves, and you receive it, not as from him, but from us, and thus it is adulterated and corrupted on both hands. My beloved, let us jointly mind this, that whatsoever we[pg 299]have to declare is a message from God to mortal men; and, therefore, let us so compose ourselves in his sight as if he were speaking to us. The conscience of a very heathen was awaked when Ehud told him he had a message from God to him. Eglon arose out of his seat, that he might hear it reverently, (Judg. iii. 20.) though it was a bloody message, as it proved in the event. Yet so much the common dictates of reason might teach you, that ye should arise and compose yourselves to reverend and awful attention to what the Lord God will speak. But when, moreover, we know that the sum of the message is to make us blessed, and raise us up to communion with him in his joy and happiness we are not only called to reverence, as to God, but to ardent affection and desire, as to him who by all means seeks our happiness. O how happy were he that could first hear and receive this message from him, and then declare it to others! But, however, though we should fail in that, this doth not change either the authority or nature of the message itself; and therefore, if men should be so far destitute of God as not to bring it from him immediately, yet do not you forsake your own mercy too, but receive it as that which is come forth from God, receive it for itself, as carrying in its bosom a fulness of joy to you, and receive it for his sake who moved this embassage first after sinners, and his sake who carried it to sinners, that is, for the Father and the Son, to whose fellowship you are here invited. Let us then hear the message.“This then is the message, that God is light,”&c. The ground of communion of persons is their union in nature, or likeness one to another. There is some general society between all mankind, as being conjoined in one common nature; but the contracting of that in narrower bounds of affinity and consanguinity doth enlarge the affection the more. You see it is natural for those who are joined by such relations of blood one to another, to love one another more than others out of these bonds. But true friendship draws the circle yet narrower, and contracts the love that is scattered abroad to mankind in a strange channel, to run towards one, or a few, and the foundation of this is some peculiar and particular similitude and likeness in manners and sympathy of disposition, which makes the souls of men to melt one into another, after some converse and acquaintance together. This is the bond that knits this near society, some conformity necessarily presupposed to communion and fellowship. Now, that which holds so in the communion of man with man, must be much more needful in man's communion with God, for all the societies, combinations, and conjunctions of the creatures, are but shadows of this higher communication of the spirit of man with God the Father of spirits. And, indeed, we may find some rude draughts and resemblances of this divine society, and of the rule according to which it must he modelled, in all the friendly or near conjunctions of creatures; for every thing is best preserved and agreeth best with things of its own nature. See the disposition of the parts of the world. Things contiguous and nearest other are also likest in nature one to another. So it is among men. The several agreements and symbolizings of men's spirits in different qualities and tempers, make several sorts of men, and part them into so many companies:Pares paribus congregantur. Simile simili gaudet.238Now, my beloved, this same supernatural and divine society that we speak of must be constituted according to this fundamental rule, that is, it is necessary, to the end that God and man may have fellowship together, that they come nearer in likeness one to another. Now for God, you know he cannot be liker us, for he is unchangeably holy and good. That were most absurd to bring down his Majesty to partake of our wretched infirmities of sin and darkness. Indeed in this he hath come as far as his own nature and our good would permit, to communicate in our nature, and all the sinless infirmities of it. It is impossible, then, that he should make up the distance by any change of himself, but we must be changed, and some way raised up to partake of the purity of his nature, and be transformed into some likeness to him, and then is the foundation of society and fellowship laid down.[pg 300]This is the apostle's meaning, in declaring to us what God is that according to that pattern, and in that glass we may see what to conform ourselves to, and may have a particular determination of the great qualification of those who pretend to fellowship with God.“God is light and in him is no darkness.”Now, take the just opposition—man is darkness and in him is no light. Now, what communion then can light have with darkness? Either the light must become darkness, or the darkness become light. Either the light must leave its glorious purity and forsake its nature—which cannot be admitted—or else the darkness of men's souls must be wiped off, and abolished by the brightness of God's light. And then there may be a communion between the primitive light and the derivative light, between the original light and that which flows out from the original. But take darkness remaining darkness, and light remaining light, and they cannot compone239together, for the first great separation that was made in the world was between light and darkness.“And God saw the light that it was good, and God divided the light from the darkness,”Gen. i. 4. And so it is impossible for men that live in the darkness of their minds, in ignorance, and in the darkness of sinful lusts, that they can have any fellowship with God, who is a fountain of pure light and undefiled sanctity.“What hast thou to do to take my covenant in thy mouth,”&c, and this God saith to the wicked. It is an incongruous and unsuitable thing, for man to pretend nearness and interest in this God and yet be buried in darkness and hatred of the light of personal reformation as a gold ring in a swine's nose, that rather deforms the jewel than beautifies the beast, so are the pretensions of ignorant and wicked men, to this divine society, &c.Sermon X.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.Who is a fit messenger to declare this message? Can darkness comprehend the light, or apprehend it? Or can those that are blind form any lively notion of light, to the instruction and persuasion of others? Truly, no more can we conceive or speak of God, who is that pure light, than a blind man can discourse on colours, or a deaf man on sounds.“Who is blind as the Lord's servant?”And therefore who are more unmeet to declare this message of light? What reverence and godly fear ought this to be declared withal, when mortal man speaks of the eternal God unto mortal men? What composure of spirit should be in us? What trembling and adoration? For, at our best, we can but declare our own ignorance, and the furthest attainment in this knowledge is but a further discovery of man's darkness. We have three ways of creeping towards that glorious light of God. First, his own works are like some visible appearances of that invisible and incomprehensible God, and in these we know him, but not what he is in himself. Consider how dark and dull we are in piercing into the hidden natures of things, even below us, as beasts and plants. We behold some effects flow from them, but from what principle these do flow, that we know not. How much less can we apprehend any thing suitable of the divine Majesty, that is infinitely above us, from these wonderful and glorious works of his power and wisdom! Man is endowed with wisdom to do some excellent works of art, as planting, grafting, building, painting, weaving, and such like. But the beasts that are below us cannot apprehend from these works what the nature of man is. Now is there not a more infinite distance, a greater disproportion between us and the divine nature, so that we cannot rise up to an understanding notion of it, in itself? Nay, besides, one man will do many things which another cannot understand—he beholds the art of it, he sees the matter, but yet he cannot pierce into the mind of the workman, and look upon that wisdom and idea of his mind. Therefore all that we can conclude from these wonderful works of God, is some silent admiration of him. If these be such, then what must he be?[pg 301]How infinitely distant from them, and transcendent over them? But what he is, these cannot declare, and we cannot apprehend. Then we use to climb up to the knowledge of God, by attributing to him all the perfections, excellencies, and eminences of the creatures. Whatsoever commends them we apprehend that originally and infinitely in him, and thus we spell out that name that is most simply one, in many letters and characters, according to our mean capacity, as children when they begin to learn. So we ascribe to him wisdom, goodness, power, justice, holiness, mercy, truth, &c. All which names being taken from the creatures, and so having significations suited to our imperfections, they must needs come infinitely short of him, and so our apprehensions of them. These are scattered among the creatures, therefore they cause divers conceptions in us, but all these are united in him. He is a most simple, pure being, that eminently and virtually is all things, and properly is none of all.Another way we have of apprehending him, by way of negation, denying all the imperfections of the creatures, and removing them at an infinite distance from him. And truly, though this be an imperfection in knowledge, yet it is the greatest knowledge we can attain to, to know rather what he is not, than what he is. He is not limited to any place, nor bounded with any measures and degrees of perfection, as creatures are, therefore we call him infinite. He is not comprehended within the limits of time, but comprehends all within himself, therefore he is eternal. He is not subject to changes and alterations, therefore called immutable. He is not compounded, as a result of divers parts, therefore he is most purely simple, and one. He is not like those things we see and hear, that fall under our senses, therefore we call him a Spirit, or a spiritual Being. Now, in all these weak endeavours of man, to detain and fix his own spirit in the contemplation of God, if he cannot reach the understanding of what God is, yet certainly he will attain this great point of wisdom,—not to be ignorant of his own ignorance. And truly, my beloved, this is the thing I would have us to learn to know, that the admiration of God in silence is the best expression of him. We would not search into these mysteries, to satisfy our curiosity, but rather compose our hearts to a continual silent wondering before him for where our understandings are confounded, and our minds overwhelmed with the infiniteness of that glory, so that we can see nothing but our ignorance of all this should certainly compose all to quiet admiration, for silence and wonder is the proper and natural posture of a soul that is at a stand, and can neither get forward for inaccessible light, nor will retire backward, for that it apprehends already.“This then is the message, that God is light.”Because we cannot conceive in our poor narrow minds what God is in himself, therefore he expresseth to us often in similitudes to the creatures, and condescends to our capacity. As he stands in manifold relations to us, so he takes the most familiar names, that may hold out to our dull senses what we may expect of him. Therefore he calls himself a Father, a King, a Husband, a Rock, a Buckler, and Strong Tower, a Mountain, and whatsoever else they may represent to our hearts, that which may strengthen them in believing. But there is no creature so directly attributed to God, as light, none used to express his very nature and being, as abstracted from these relations, but this,—“God is light,”and Christ takes it to himself—“the light of the world, and the life of men.”The truth is, it hath some excellency in it above all other visible creatures, that it may fitly carry some resemblance to him. The scripture calls light his garment, Psal. civ. 2. And truly it is a more glorious robe of Majesty than all the royal and imperial robes and garments of state that either angels or men could contrive. The light is, as it were, a visible appearance of the invisible God. He hath covered his invisible nature with this glorious garment to make himself in a manner visible to man. It is true, that light is but, as it were, a shadow of that inaccessible light,umbra Dei. It is the dark shadow of God, who is himself infinitely more beautiful and glorious. But yet, as to us, it hath greater glory and majesty in it than any creature besides. It is the chief of the works of God, without which the world would be without form, and void. It is the very beauty of the creation, that which gives lustre and amiableness to all that is in it, without which the pleasantest paradise would become a wilderness, and this beautiful structure, and adorned palace[pg 302]of the world, a loathsome dungeon. Besides the admirable beauty of it, it hath a wonderful swift conveyance, throughout the whole world, the upper and lower, in a moment, in the twinkling of an eye. It is carried from the one end of heaven to the other in a moment, and who can say by what way the light is parted? Job xxxviii. 24. Moreover it carries alongst with it a beautiful influence, and a refreshing heat and warmness, which is the very life and subsistence of all the creatures below. And so, as there is nothing so beautiful, so, nothing so universally and highly profitable. And to all this, add that singular property of it, that it is not capable of infection, it is of such absolute purity, that it can communicate itself to the dunghill, as well as to the garden, without receiving any mixture from it. In all the impurities it meets withal, it remains unmixed and untainted, and preserves its own nature entire. Now you may perceive, that there is nothing visible that is fitter to resemble the invisible God, than this glorious, beautiful, pure, and universally communicable creature, light.Hereby you may have shadowed out unto you the nature of God, that he is an all knowing, intelligent Being. As light is the first and principal visible thing yea, that which gives visibility to all things, and so is in its own nature a manifestation of all things material and bodily, so God is the first object of the understanding—primum intelligibile, et primum intelligens. Nothing so fit an emblem of knowledge as light, and truly in that respect God is the original light, a pure intellectual light that hath in himself the perfect idea and comprehension of all things. He hath anticipated in himself the knowledge of all, because all things were formed in his infinite understanding, and lay, as it were, first hid in the bowels of his infinite power. Therefore he is a globe or mass of light and knowledge, like the sun, from whom nothing is hid. Hell and destruction are not covered to him. There is no opacity, no darkness or thickness in the creation, that can terminate or bound this light, or hinder his understanding to pierce into it. Now as all things, by the irradiation of the light, become visible so the participation of this glorious Sun of righteousness, and the shining of his beams into the souls of men, makes them to partake of that heavenly intellectual nature, and reflects a wonderful beauty upon them, which is not in the rest of the world.Besides, here is represented to us the absolute purity and perfection of God's nature,—“God is light, and in him is no darkness.”Besides the purity of the light of knowledge, there is a purity of the beauty of holiness. The glorious light of God's virtue, and power, and wisdom, is communicated to all the creatures. There is an universal extent of his influence towards the good and bad, as the sun shines on both and yet there is no spot nor stain upon his holiness or righteousness, from all his intermingling with the creatures, the worst and basest creatures. All his works are holy and righteous, even his works in unholy and unrighteous men. He draws no defilement from the basest of the creatures, nor yet from the sinfulness of it. He can be intimately present and conjoined in working, in virtue and power, in care and providence with the dirt and mire of the streets, with the beasts of the field, and yet that is no stain upon his honour or credit, as men would suppose it to be, no more than it is a dishonour to the sun to shine on the dunghill. In a word, there is no mixture of ignorance, darkness, impunity, or iniquity in him not the least shadow of change or turning not the least seed of imperfection. In regard of him, the moon is not clean, and the sun is spotted. In respect of his holiness, angels may be charged with folly.Then add unto this to make up the resemblance fuller, the bounty and benignity of his influence upon the world, the flowings forth of his infinite goodness, that enrich the whole earth. Look as the sun is the greatest and most universal benefactor—his influence and heat is the very renovation of the world of the world. It makes all new, and green and flourishing, it puts a youth upon the world, and so is the very spring and fountain of life to all sublunary things. How much is that true of the true light, of the substantial, of whom this sun is but a shadow? He is the life of the world, and the light of men. Every good gift, and every perfect donation descends from him, James i. 17. His influence is more universal to the being, to the moving, to the living of all things. And then Jesus Christ, the Sun of righteousness, is carried about in the orb of the gospel, and in his beams there is a healing virtue.[pg 303]These are the refreshments of poor wearied souls, that are scorched with the anger of God. There is an admirable heat and warmness of love and affection that this glorious light carries embosomed in it, and that is it that pierces into souls, and warms hearts, and quickens dead spirits, and puts a new face upon all again. This is the spring of all the life that is truly spiritual, and it hath as sweet and comfortable effects upon the souls of men who receive the truth in love, the light in love, that is, the light with heat, as ever the sun approaching near the earth hath had upon plants and living creatures.And to complete the resemblance more, there may be something of the infallibility and incomprehensibility of the divine Majesty here represented. For though nothing be clearer than the light yet there is nothing in its own nature darker than light that which is so manifest to the eyes, how obscure is it to the understanding! Many debates and inquiries have been about it, but yet it is not known what that is, by which we know all things. Certainly such is the divine light. It is inconceivable and inexpressible, therefore is he said to dwell in light inaccessible and full of glory, 1 Tim. vi. 16. There is a twofold darkness that hinders us to see God, a darkness of ignorance in us, and a darkness of inaccessible light in him. The one is a vail upon our hearts, which blinds and darkens the souls of men, that they do not see that which is manifest of God, even in his works. O that cloud of unbelief that is spread over our souls, which hinders the glorious rays of that divine light to shine into them! This darkness Satan contributes much to, who is the prince of darkness, 2 Cor. iv. 4. This makes the most part of souls like dungeons within, when the glorious light of the gospel surrounds them without. This earthliness and carnality of our hearts makes them like the earth, receive only the light in the upper and outward superfice, and not suffer it to be transmitted into our hearts to change them. But when it pleaseth him, who at the first, by a word of power,“commanded light to shine out of darkness,”he can scatter that cloud of ignorance, and draw away the vail of unbelief, and can by his power and art, so transform the soul, as to remove its earthly quality, and make it transparent and pure, and then the light will shine into the heart, and get free access into the soul. But though this darkness were wholly removed, there is another darkness, that ariseth not from the want of light, but from the excessive superabundance of light—caligo lucis nimiæ,240that is, a divine darkness, a darkness of glory, such an infinite excess and superplus of light and glory, above all created capacities, that it dazzles and confounds all mortal or created understandings. We see some shadows of this, if we look up to the clear sun. We are able to see nothing for too much light. There is such an infinite disproportion here between the eye of our mind, and this divine light of glory, that if we curiously pry into it, it is rather confounding and astonishing, and therefore it fills the souls of saints with continual silent admiration and adoration.

Sermon VIII.1 John i. 4.—“And these things write we unto you, that your joy may be full.”All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul towards that it desires and apprehends as good, tend of their own nature, and are directed by the very intention of the soul to some rest and tranquillity, some joy and contentation of spirit. If other things that have no knowledge have their centre of rest, how much more must man, who is an understanding creature, have it by the ordination and appointment of God! But there is this wide difference in the point of capacity of happiness between man and other creatures, that they, whatsoever excellent virtues or properties they have, yet know them not themselves, and so can neither enjoy what excellency themselves have, nor have use of what is in others. For to what purpose is it to shine forth, if there be no eye to see? What advantage hath the rose in its fragrancy, if it cannot smell itself? That which is not perceived, is as if it were not. And therefore it is an evident testimony, that all these visible things were created, not for themselves, but for man's sake, who knows them, can use them, and enjoy them. Here is, then, the peculiar capacity that God hath given to man,—to discern and know what he seeks, what he hath, and possesses, that so he may be able to enjoy it, or use it, according to the nature of it. This is a great point of God's image and conformity with him, whose infinite blessedness and joy riseth from that perfect comprehension and intuitive beholding of himself, and his own incomprehensible riches. So then, man's happiness or misery must depend upon this,—both what the soul fixeth upon, and what it apprehendeth to be in it. For if that eternal and universal good, the all-fulness of God, be the centre of the soul's desires and endeavours, and there be apprehended and discovered in God that infinite excellency and variety of delights which nothing else can afford so much as a shadow of, then there cannot but result from such a conjunction of the soul's apprehension, suitable to the fulness of God, and of the excellency and goodness of God, suitable to the desires of the soul, such a rest and tranquillity, such joy and satisfaction, as cannot choose but make the soul infinitely happier than the enjoyment of any other thing could do.This being the thing, then, which all men's desires naturally tend unto, this tranquillity and perfect satisfaction of the heart being that which carries all men's hearts after it, and that which men seek for itself, and which they seek in all other things, the great misery of man is, that he mistakes the way to it, and seeks it where it is not to be found. The generality of men are so far degenerated, both from the impression of a divine majesty, and the sense of an immortal being within themselves, that they imagine to content and ease their own hearts in these outward, inconstant, perishing things, and so their life is spent in catching at shadows, in feeding on the wind, in labouring in the fire. There is nothing so plentifully satisfies our expectations as can quit the cost, and recompense the expense of our labour, toil, grief, and travail about it. There is nothing therefore but a continual, restless agitation of the heart from one thing to another, and that in a round, circling about, from one thing that now displeases or disappoints to things that were formerly loathed, as a sick man turns him from one side to another, or changes beds often, and at length returns, expecting to find some ease where he lay at first. And it may be judged that all circular motions are eternal, and so they can never be supposed to attain their end,—that is, rest and tranquillity. Therefore a soul thus carried in a round, by the vain imaginations of his heart, is likely never to settle and find solid rest and peace. Nay, how is it possible that they can give that tranquillity and contentation to the heart and soul of man, that are so utterly in their natures disproportioned to it, both because they are only suited to the senses, and[pg 294]likewise for that they are changeable? Now the soul is framed with a higher capacity, and can no more be satiated with visible things, than a man that is hungry can be satisfied with gold; and besides, it is immortal, and must have something to survive all the changes of time, and therefore is likely to rest nowhere but in that which hath eternal stability. Now, though these things cannot truly fill the heart, yet they swell the belly, like the east wind, or like the prodigal's husks, fill it with wind, which causeth many torments and distempers in the soul; and though they cannot give ease, yet they may be as thorns to prick and pierce a man through with many sorrows, as our Saviour speaks. So that there is no more wisdom or gain in this, than in gathering an armful of thorns, and enclosing and pressing hard unto them,—the more hardly and strongly we grip them, the more grievously they pierce us; or as if a man would flee into a hedge of thorns in a tempest,—the further he thrusts into it, he is the worse pricked: and that which he is fallen into is worse than that he fleeth from. I am sure all your experiences give a harmonious testimony to this, that there is no solid, permanent, constant, and equable heart-joy and contentation in all the fancied and imaginary felicities that this world adores. There is nothing of these things, that is not lesser, and lower in actual possession, nor in the first apprehension of them afar off. Nothing in them answers either our desires or expectations; and therefore, instead of peace and tranquillity, they breed more inward torment and disquiet, because of that necessary and inevitable disappointment that attends them. Therefore the apostle passeth all these things in silence, when he is to write of purpose, to give a fulness of joy; for he knows that in them there is neither that joy, nor that fulness of joy he would wish for from them; but it is other things he writes for this end.Now, indeed, there hath been some wiser than others, that have their apprehension far above the rest of mankind, and have laboured to frame some rules and precepts to lead man into this true rest and tranquillity. And truly, in this they have done much to discover the vanity and madness of the common practice of men, and to draw man from sensible and outward things, to things invisible and spiritual. Yet there is a defectiveness in all the rules that natural reason can reach unto. There is some crookedness withal adheres to them, which shows our departure from our original. There are many excellent discourses of morality in heathen writings, which may be very subservient to a Christian, and useful to the composing and settling of his mind, amidst all the fluctuations and uncertainties of this world. They may come well in as subsidies and guards to a Christian's heart, to preserve that peace and joy it hath from God, and keep out the ordinary tumultuous passions that disturb the most part of men. But here is the lamentable failing, that while they call a man off things without, as adventitious, they lead him but into his own spirit within, as if he could there find that rest in the very enjoyment of his poor, miserable, wretched self. But Christ Jesus calls us into our own spirits, not to dwell there. For O what a loathsome and irksome habitation is a defiled heart and a guilty conscience! But rather, that finding nothing of that joy and refreshment within, we may then freely and fully forsake ourselves, as well as the world without, and transport into God in Christ, the only habitation of joy and delight, that being filled with anguish from the world, and from ourselves, we may more willingly divorce from both, and agree to join unto Jesus Christ, and to embrace him in our hearts, who is the only Fountain of life and joy, who had no other errand and business from heaven, but to repair man's joy,—as grievous a breach as any in the creation,—a thing as much missed and sought after as any thing, yea, sought after in all things that are sought. John xv. 11.“These things I have spoken to you, that your joy may be full.”Therefore the apostle propounds this as the end of his writing on this subject,—the word of life; these things write I“that your joy may be full;”and the way to attain this fulness of joy, he expressed in the former verse,—by fellowship with the Father and the Son.That which makes all other things disproportioned to the soul of man, to give it this joy, is the extreme unsuitableness between them. The soul hath an infinite capacity, and besides, an immortality of endurance, but they are condemned under impotency to supply that infinite void and inconstancy, by which they must needs perish, and leave the soul without all comfort, and with more anxiety. But[pg 295]in those things written here we find all things suited and proportioned to the very great exigence of the soul. There is a suitableness in them, because of their spiritual nature, whereby they may close immediately with thy spirit. Other things are material and corporeal, and what union, what fellowship can a spirit be supposed to have with them? They are extrinsic, advenient things, that never come to a nearer union with thy soul; and though they could, they would debase thy soul, and not exalt it, because of a baser inferior nature. But these things, Jesus Christ, eternal life in him, these precious promises of the gospel, these spiritual privileges of Son-ship, &c., these are of a more divine nature, and by meditation and faith souls come to close with them. These are inward things more near the soul that believes, than himself is to himself; and so he may always carry them about in his heart, which may be a spring of everlasting joy. This no man can take from him. John xvi. 22. For the ground and fountain is inward, seated without the reach of all these vicissitudes and changes. Then, as they have a suitableness, so they have a fulness in them, to create fulness of joy. They are cordials to the heart, things that are in their own nature refreshing to the soul, and apt to beget heart-joy. Other things are not suitable to this, to produce any such inward soul-complacency. The things that are from without reach not so deep as the heart; they make their impressions rather on the outward senses, to tickle and please them, or the countenance, to put some pleasing shape upon it. But the wise man pronounceth all those joys that arise from external things to be superficial, only skin-deep.“In the midst of laughter the heart is sorrowful, and the end of that mirth is heaviness,”Prov. xiv. 13.Extrema gaudii luctus occupat.235There is no solid recreation to the soul in its retired thoughts, from all the delights of the senses; it is but like the pleasure of the itch, which no man esteems pleasure. But besides, as the things of the gospel affect the heart and soul by bringing soul-mercies and treasures, as forgiveness of sin, hope of heaven, &c., so there is a fulness in them, which may answerably fill all the corners of the heart with joy. There is an unexhaustedness in these things, an universality in Christ;—all in all, all the treasures of wisdom are in him; and may not this cause surely an high spring-tide of joy? The heart is eased upon the lowest clear apprehension of Christ and the gospel. It gives a heart-serenity and calmness to a troubled soul, that nothing else could do. Yet to make up the fulness of joy, as well as the solidity of it, to extend the measure of it, as well as to beget the true quality of it, it is requisite that not only there be a fulness in the object,—that is, full, superabundant, ample matter of rejoicing; but there must be a kind of fulness in the apprehension. It must be represented fully as it is, and the clouds of unbelief scattered; and then indeed, upon the full aspect of the gospel, and Christ in it, there is a fulness of joy that flows into the soul, as the sea is filled upon the full aspect of the moon. O that we could believe this, that there is a fulness of joy here, and nowhere else! Certainly, this alone being pondered and sunk into our hearts, would be a powerful reformer in us, and among us. How would it carry men's hearts to a disgracing and despising all the things that are held in admiration by men! How would it turn the channel of men's judgments, opinions, affections, and conversations! For certainly, whithersoever the tide of joy flows, thither the heart is carried, and this it is that all men are seeking, though they take many contrary and divers ways, as their own fancy leads them. Now, if once this were established in thy soul, that here is that truth and fulness of joy, which elsewhere is ignorantly and vainly sought, would it not divert thy desires, and turn the current of thy affections and endeavours, to fall into this ocean of gladness and delight? Elsewhere there is neither true joy nor full joy,—nec verum nec plenum gaudium. There is no verity in it; it is but an external garb and shadow, and there is no plenty or fulness in it. It fills not the hand of the reaper, it satisfieth not his very hunger. But here, when a soul is possessed with Christ by faith, and dwelleth in God by love, there is both reality and plenty. All the dimensions of the heart may be filled up. Some allegorize upon the triangular composition of man's heart, that no orbicular[pg 296]thing such as this world can fill it exactly without vacuity, but only the blessed and holy Trinity.236Truly we may conceive, this fulness of joy, excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son. Now, though these two be only mentioned yet the Holy Ghost must not be excluded, for the apostolic prayer doth attribute chiefly our fellowship with God to the Spirit, so that it is the Spirit unites our hearts, and associates them to God, and that seems to correspond between him and us. So then there is such a fellowship with the Father, Son, and Holy Ghost, that leaves no vacuity in the heart, that fills all the dimensions and corners of it with peace and joy.But add unto this in the third place that these things have not only a fulness, but, withal a durableness, not only plenty, but besides, eternity and perpetuity, to correspond to the immortality of the soul. And this, certainly, is a great congruity, and so makes up much beauty and harmony, for what more incongruous and unsuitable than for an immortal spirit to spend itself, and give up itself to that which is not which must leave it, which is mortal, and fading in its own nature, without which it must continue infinitely longer than it can enjoy it? And what more comely than for an immortal thing to associate with eternal things, and to derive its joy from an eternal spring? For, when all things visible are done away, and things mortal abolished, then its joy none can take from it, because it takes its joy from that which must survive all these changes. Suppose any thing could for the present give a fulness of joy, and absolute content to the heart, yet, if we imagine that that thing may be separated and disjoined from the heart, and cease to be, certainly the very expectation of such an eternal separation would almost extinguish all the joy, and make it dry up of the fulness, for, may a soul think, what shall I do for ever when this well dries? Whence shall I draw water of joy? Out of what well? But now, that fear is removed, and the soul needs not lose its sweetness of the present enjoyment of God through anxious foresight of the future, because he may know that the perfect fulness that shall never ebb is but coming, and the sun is but ascending yet towards the meridian, from whence he shall never go down, but stand fixed, to be the eternal wonder and delight of angels and men.Now, though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for, though their hearts be often filled with griefs and sorrows—partly from outward, partly from inward evils and afflictions,—yet, certainly, this ariseth but from the dark apprehension, dim belief, and slight consideration of those things that Christ spoke, and his apostles wrote unto us. We might, no question, keep our hearts in more peace and tranquillity, in all the commotions of the times or alterations in ourselves, if we did more steadfastly believe the gospel and keep more constant fellowship with God. But, however it be, there is radically a fulness of joy in every believer's heart. That seed is sown that shall one day be ripe of fulness of joy, it is always lying at the root, and reserved for them. O let us lay these things to heart, which, being laid to heart, and laid up in the heart, will fill it with this sweet fragrant perfume of peace and joy. They are written for this end, let us hear them for this end too, that our joy may be full. It is true, indeed, that this fulness of joy suits only the life to come, when the vessel is both enlarged and strengthened to contain it. Things that have strong spirits in them must have strong new bottles such as our crazy mortal bodies are not, therefore the Lord hath reserved the just fulness, the overflowings of this joy, for the time that the soul shall be purified from all sin, and the body delivered from all corruption. Because that sin lurks in many corners of the heart now, therefore this joy cannot fill up the heart and all the vacuities of it, for it is of so[pg 297]pure and heavenly a nature that it will not compound and intermingle with sin or sinful lusts. But when nothing of that remains in the heart then it flows in apace, and leaves no corner of the heart unsatisfied and unsupplied. I would have you, who get some tastes of this joy and peace by the way, not disquieted and troubled, because it abides not to be ordinary food. If you be set down again to your ordinary spare diet of manna in the wilderness and have not these first fruits and grapes of Canaan sent to you, think it not strange, for the fulness which you seek you are not capable of here, but you shall be capable of it hereafter. You ought, with patience, to wait for that day when your joy shall be full. As Christ is full, full measure heaped up and running over, will he mete out unto you then, and this shall be without the fear of any ebb or diminution of it for all eternity. Neither shall this fulness, and constant fulness, cloy the soul, or breed any satiety in it. There is fulness of joy without surfeit, without satiety, that which they have they shall always desire, and that which they desire they shall always have, everlasting desire and everlasting delight being married together in their fulness. But yet so much is attainable here as may truly be called fulness in regard of the world. The fulness of joy that all the pleasures of this earth can afford is but scarcity and want to the inward fulness of joy and contentation the poorest believers may have in God, reconciled in Christ. That which the wise man gives as the character of all earthly joy suits well,“I said of laughter, It is mad, and of mirth, what doeth it?”Eccl. ii. 2. Truly it cannot be supposed to be more real than that which is the ground and spring of it. It must be a perfunctorious,237superficial, and empty joy that is derived and distilled from such vanities. Nay, there is a madness in it besides, for men's apprehensions to swell so excessively towards poor, narrow, and limited things. It is a monster in reason to put such a value upon nothing, and make ourselves glad upon our own dreams and fancies. There is such a manifest abuse and violation of reason in it, that it can be supposed to proceed from nothing but a distemper in men's hearts. But, besides this, there are two other characters of it given (Prov. xiv. 13.),“Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.”There is no pure earthly joy, for it hath always a mixture of grief and sadness in the inward retired closet of the heart. It is of such deadness and inefficacy that it drives not out of the heart all discontentments and anxieties, but if the most jovial man, that seems to be transported with his delights would but retire within and examine his own conscience, he would find those delights have but little power to affect his heart. He would find terrible and dreadful representations there, that his joys may well for a time darken them, but cannot drive them away. And then it is the very natural law and fatal necessity that grief follows those joys at the heels, yea, is perpetually attending them, to come in their place. God hath so conjoined them together, and so disposed them, that men's joy shall be mingled with grief, but their grief is pure and unmixed, and that he who draws up joy to him from the creatures, must draw grief and vexation in that same chain, inseparably annexed to it by the wise ordination of God.But there are joys of the Holy Ghost arising from the intimation and apprehension of the gospel, from the consideration of the grace and goodness of God manifested in it and the experience of that in the soul, which are of another stamp and nature. These, indeed, affect the heart, and give the answer of a good conscience, in the blood of Christ, which is a continual feast. These drive out the bitter and dreadful apprehensions of sin and wrath. These sweeten and refresh the soul in all worldly afflictions and griefs. The heart of man knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. Indeed, the torments and perplexities of a troubled soul are better felt by itself than known by others, and so are the joys of that heart that apprehends Jesus Christ and peace purchased in him. They are such as no man that is a stranger to such things in his experience can apprehend. It is a joy unspeakable. O what unspeakable content gives it to the heart! And truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance, there needed not be so often an eclipse in the joys of believers. Yet the day is coming that ye shall see him fully as he is, and nothing be interposed between you and him, and then your joy shall be full &c.[pg 298]Sermon IX.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.The great design of the gospel is to make up the breach of man's joy, and open up the way to the fulness of it, and therefore it is the good news and glad tidings of great joy, the only best message that ever came to the world. Now it shows unto us the channel that this river of gladness and joy runs into, it discovers what is the way of the conveyance of it to the soul, and what are the banks it runs between, and that is fellowship with the Father and with the Son. In this channel that river of delight runs,—between the banks of the love of God to us, and our love to him. Herein a soul is happy, and accounts itself happy, and truly, in so much do we profit by the word, and answer the design of the gospel, by how much we estimate our happiness from this alone from the communication of God to us. Whensoever the gospel takes hold of your hearts, it will undoubtedly frame them to this,—to a measuring of all blessedness from God alone. And this will carry the heart to an undervaluing of all other things, as being too low and unworthy for this end, and so to a forsaking of every thing for the closer enjoyment of God. I fear many believers are little acquainted with this joy, because they draw not their joy singly out of the pure fountain of delight, but turn aside to other external comforts, and drown their souls in them. Now, indeed, these two cannot well consist together. If we take in any thing else to make up our happiness and comfort, so much we lose of God, and that which is truly spiritual, and therefore our hearts would be more purified from carnal delights, if we would have experience of this joy, we must hang only upon his countenance and company, else we lose the sweetness of it.Now the apostle prosecutes this further, to discover what conformity must be between them that should keep this fellowship, and what likeness of nature and qualities is necessary for them who would be happy in God's society.“This is the message we have heard,”saith he,“and which we declare unto you, that God is light,”&c. Take this jointly with that which went before,“this we declare, that ye may have fellowship with the Father and the Son.”And to the end this fellowship may hold and yield you fulness of joy, it is necessary that the nature of God be laid down as the pattern to which ye must be conformed,—“God is light,”and therefore you must be light too, if ye would have fellowship with that pure light. Now this, I say, is the full message of the gospel, that which was sent down from heaven with the Son of God, the messenger of the covenant, and which the apostles heard from him. Indeed the very manner of the proposal of these things stirs up our hearts to attention, and makes us more serious than commonly we are. That there is one, and such an one sent from heaven, with such an embassage as this is, to invite us to society with God again, one whose interest lies in this, to make us happy, and this he declares unto us, that he hath no other design but to fulfil our joy. O how powerful might this be on our hearts to conquer them, to make them willingly hearken to him! Any message that comes from heaven should be received with great reverence and respect of mortal men, because it comes from the court and palace of the great King. But when this is the substance of it, to make us happy in himself, to advance us to this incomparable dignity of society with himself, in which society there is a fulness of joy,—then how should we receive it with open hearts, and entertain it gladly! If we could take it always thus as a message from heaven, and look upon it and hear it in that notion, I think the fruit would be incomparably greater, for what is it that makes it dead and ineffectual in men's hearts, but that the apprehension of it degenerates and falls down from God to creatures, because it is not taken so as his word, carrying the stamp of his divine authority? We bring it forth, not as a message from him, but as from ourselves, and you receive it, not as from him, but from us, and thus it is adulterated and corrupted on both hands. My beloved, let us jointly mind this, that whatsoever we[pg 299]have to declare is a message from God to mortal men; and, therefore, let us so compose ourselves in his sight as if he were speaking to us. The conscience of a very heathen was awaked when Ehud told him he had a message from God to him. Eglon arose out of his seat, that he might hear it reverently, (Judg. iii. 20.) though it was a bloody message, as it proved in the event. Yet so much the common dictates of reason might teach you, that ye should arise and compose yourselves to reverend and awful attention to what the Lord God will speak. But when, moreover, we know that the sum of the message is to make us blessed, and raise us up to communion with him in his joy and happiness we are not only called to reverence, as to God, but to ardent affection and desire, as to him who by all means seeks our happiness. O how happy were he that could first hear and receive this message from him, and then declare it to others! But, however, though we should fail in that, this doth not change either the authority or nature of the message itself; and therefore, if men should be so far destitute of God as not to bring it from him immediately, yet do not you forsake your own mercy too, but receive it as that which is come forth from God, receive it for itself, as carrying in its bosom a fulness of joy to you, and receive it for his sake who moved this embassage first after sinners, and his sake who carried it to sinners, that is, for the Father and the Son, to whose fellowship you are here invited. Let us then hear the message.“This then is the message, that God is light,”&c. The ground of communion of persons is their union in nature, or likeness one to another. There is some general society between all mankind, as being conjoined in one common nature; but the contracting of that in narrower bounds of affinity and consanguinity doth enlarge the affection the more. You see it is natural for those who are joined by such relations of blood one to another, to love one another more than others out of these bonds. But true friendship draws the circle yet narrower, and contracts the love that is scattered abroad to mankind in a strange channel, to run towards one, or a few, and the foundation of this is some peculiar and particular similitude and likeness in manners and sympathy of disposition, which makes the souls of men to melt one into another, after some converse and acquaintance together. This is the bond that knits this near society, some conformity necessarily presupposed to communion and fellowship. Now, that which holds so in the communion of man with man, must be much more needful in man's communion with God, for all the societies, combinations, and conjunctions of the creatures, are but shadows of this higher communication of the spirit of man with God the Father of spirits. And, indeed, we may find some rude draughts and resemblances of this divine society, and of the rule according to which it must he modelled, in all the friendly or near conjunctions of creatures; for every thing is best preserved and agreeth best with things of its own nature. See the disposition of the parts of the world. Things contiguous and nearest other are also likest in nature one to another. So it is among men. The several agreements and symbolizings of men's spirits in different qualities and tempers, make several sorts of men, and part them into so many companies:Pares paribus congregantur. Simile simili gaudet.238Now, my beloved, this same supernatural and divine society that we speak of must be constituted according to this fundamental rule, that is, it is necessary, to the end that God and man may have fellowship together, that they come nearer in likeness one to another. Now for God, you know he cannot be liker us, for he is unchangeably holy and good. That were most absurd to bring down his Majesty to partake of our wretched infirmities of sin and darkness. Indeed in this he hath come as far as his own nature and our good would permit, to communicate in our nature, and all the sinless infirmities of it. It is impossible, then, that he should make up the distance by any change of himself, but we must be changed, and some way raised up to partake of the purity of his nature, and be transformed into some likeness to him, and then is the foundation of society and fellowship laid down.[pg 300]This is the apostle's meaning, in declaring to us what God is that according to that pattern, and in that glass we may see what to conform ourselves to, and may have a particular determination of the great qualification of those who pretend to fellowship with God.“God is light and in him is no darkness.”Now, take the just opposition—man is darkness and in him is no light. Now, what communion then can light have with darkness? Either the light must become darkness, or the darkness become light. Either the light must leave its glorious purity and forsake its nature—which cannot be admitted—or else the darkness of men's souls must be wiped off, and abolished by the brightness of God's light. And then there may be a communion between the primitive light and the derivative light, between the original light and that which flows out from the original. But take darkness remaining darkness, and light remaining light, and they cannot compone239together, for the first great separation that was made in the world was between light and darkness.“And God saw the light that it was good, and God divided the light from the darkness,”Gen. i. 4. And so it is impossible for men that live in the darkness of their minds, in ignorance, and in the darkness of sinful lusts, that they can have any fellowship with God, who is a fountain of pure light and undefiled sanctity.“What hast thou to do to take my covenant in thy mouth,”&c, and this God saith to the wicked. It is an incongruous and unsuitable thing, for man to pretend nearness and interest in this God and yet be buried in darkness and hatred of the light of personal reformation as a gold ring in a swine's nose, that rather deforms the jewel than beautifies the beast, so are the pretensions of ignorant and wicked men, to this divine society, &c.Sermon X.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.Who is a fit messenger to declare this message? Can darkness comprehend the light, or apprehend it? Or can those that are blind form any lively notion of light, to the instruction and persuasion of others? Truly, no more can we conceive or speak of God, who is that pure light, than a blind man can discourse on colours, or a deaf man on sounds.“Who is blind as the Lord's servant?”And therefore who are more unmeet to declare this message of light? What reverence and godly fear ought this to be declared withal, when mortal man speaks of the eternal God unto mortal men? What composure of spirit should be in us? What trembling and adoration? For, at our best, we can but declare our own ignorance, and the furthest attainment in this knowledge is but a further discovery of man's darkness. We have three ways of creeping towards that glorious light of God. First, his own works are like some visible appearances of that invisible and incomprehensible God, and in these we know him, but not what he is in himself. Consider how dark and dull we are in piercing into the hidden natures of things, even below us, as beasts and plants. We behold some effects flow from them, but from what principle these do flow, that we know not. How much less can we apprehend any thing suitable of the divine Majesty, that is infinitely above us, from these wonderful and glorious works of his power and wisdom! Man is endowed with wisdom to do some excellent works of art, as planting, grafting, building, painting, weaving, and such like. But the beasts that are below us cannot apprehend from these works what the nature of man is. Now is there not a more infinite distance, a greater disproportion between us and the divine nature, so that we cannot rise up to an understanding notion of it, in itself? Nay, besides, one man will do many things which another cannot understand—he beholds the art of it, he sees the matter, but yet he cannot pierce into the mind of the workman, and look upon that wisdom and idea of his mind. Therefore all that we can conclude from these wonderful works of God, is some silent admiration of him. If these be such, then what must he be?[pg 301]How infinitely distant from them, and transcendent over them? But what he is, these cannot declare, and we cannot apprehend. Then we use to climb up to the knowledge of God, by attributing to him all the perfections, excellencies, and eminences of the creatures. Whatsoever commends them we apprehend that originally and infinitely in him, and thus we spell out that name that is most simply one, in many letters and characters, according to our mean capacity, as children when they begin to learn. So we ascribe to him wisdom, goodness, power, justice, holiness, mercy, truth, &c. All which names being taken from the creatures, and so having significations suited to our imperfections, they must needs come infinitely short of him, and so our apprehensions of them. These are scattered among the creatures, therefore they cause divers conceptions in us, but all these are united in him. He is a most simple, pure being, that eminently and virtually is all things, and properly is none of all.Another way we have of apprehending him, by way of negation, denying all the imperfections of the creatures, and removing them at an infinite distance from him. And truly, though this be an imperfection in knowledge, yet it is the greatest knowledge we can attain to, to know rather what he is not, than what he is. He is not limited to any place, nor bounded with any measures and degrees of perfection, as creatures are, therefore we call him infinite. He is not comprehended within the limits of time, but comprehends all within himself, therefore he is eternal. He is not subject to changes and alterations, therefore called immutable. He is not compounded, as a result of divers parts, therefore he is most purely simple, and one. He is not like those things we see and hear, that fall under our senses, therefore we call him a Spirit, or a spiritual Being. Now, in all these weak endeavours of man, to detain and fix his own spirit in the contemplation of God, if he cannot reach the understanding of what God is, yet certainly he will attain this great point of wisdom,—not to be ignorant of his own ignorance. And truly, my beloved, this is the thing I would have us to learn to know, that the admiration of God in silence is the best expression of him. We would not search into these mysteries, to satisfy our curiosity, but rather compose our hearts to a continual silent wondering before him for where our understandings are confounded, and our minds overwhelmed with the infiniteness of that glory, so that we can see nothing but our ignorance of all this should certainly compose all to quiet admiration, for silence and wonder is the proper and natural posture of a soul that is at a stand, and can neither get forward for inaccessible light, nor will retire backward, for that it apprehends already.“This then is the message, that God is light.”Because we cannot conceive in our poor narrow minds what God is in himself, therefore he expresseth to us often in similitudes to the creatures, and condescends to our capacity. As he stands in manifold relations to us, so he takes the most familiar names, that may hold out to our dull senses what we may expect of him. Therefore he calls himself a Father, a King, a Husband, a Rock, a Buckler, and Strong Tower, a Mountain, and whatsoever else they may represent to our hearts, that which may strengthen them in believing. But there is no creature so directly attributed to God, as light, none used to express his very nature and being, as abstracted from these relations, but this,—“God is light,”and Christ takes it to himself—“the light of the world, and the life of men.”The truth is, it hath some excellency in it above all other visible creatures, that it may fitly carry some resemblance to him. The scripture calls light his garment, Psal. civ. 2. And truly it is a more glorious robe of Majesty than all the royal and imperial robes and garments of state that either angels or men could contrive. The light is, as it were, a visible appearance of the invisible God. He hath covered his invisible nature with this glorious garment to make himself in a manner visible to man. It is true, that light is but, as it were, a shadow of that inaccessible light,umbra Dei. It is the dark shadow of God, who is himself infinitely more beautiful and glorious. But yet, as to us, it hath greater glory and majesty in it than any creature besides. It is the chief of the works of God, without which the world would be without form, and void. It is the very beauty of the creation, that which gives lustre and amiableness to all that is in it, without which the pleasantest paradise would become a wilderness, and this beautiful structure, and adorned palace[pg 302]of the world, a loathsome dungeon. Besides the admirable beauty of it, it hath a wonderful swift conveyance, throughout the whole world, the upper and lower, in a moment, in the twinkling of an eye. It is carried from the one end of heaven to the other in a moment, and who can say by what way the light is parted? Job xxxviii. 24. Moreover it carries alongst with it a beautiful influence, and a refreshing heat and warmness, which is the very life and subsistence of all the creatures below. And so, as there is nothing so beautiful, so, nothing so universally and highly profitable. And to all this, add that singular property of it, that it is not capable of infection, it is of such absolute purity, that it can communicate itself to the dunghill, as well as to the garden, without receiving any mixture from it. In all the impurities it meets withal, it remains unmixed and untainted, and preserves its own nature entire. Now you may perceive, that there is nothing visible that is fitter to resemble the invisible God, than this glorious, beautiful, pure, and universally communicable creature, light.Hereby you may have shadowed out unto you the nature of God, that he is an all knowing, intelligent Being. As light is the first and principal visible thing yea, that which gives visibility to all things, and so is in its own nature a manifestation of all things material and bodily, so God is the first object of the understanding—primum intelligibile, et primum intelligens. Nothing so fit an emblem of knowledge as light, and truly in that respect God is the original light, a pure intellectual light that hath in himself the perfect idea and comprehension of all things. He hath anticipated in himself the knowledge of all, because all things were formed in his infinite understanding, and lay, as it were, first hid in the bowels of his infinite power. Therefore he is a globe or mass of light and knowledge, like the sun, from whom nothing is hid. Hell and destruction are not covered to him. There is no opacity, no darkness or thickness in the creation, that can terminate or bound this light, or hinder his understanding to pierce into it. Now as all things, by the irradiation of the light, become visible so the participation of this glorious Sun of righteousness, and the shining of his beams into the souls of men, makes them to partake of that heavenly intellectual nature, and reflects a wonderful beauty upon them, which is not in the rest of the world.Besides, here is represented to us the absolute purity and perfection of God's nature,—“God is light, and in him is no darkness.”Besides the purity of the light of knowledge, there is a purity of the beauty of holiness. The glorious light of God's virtue, and power, and wisdom, is communicated to all the creatures. There is an universal extent of his influence towards the good and bad, as the sun shines on both and yet there is no spot nor stain upon his holiness or righteousness, from all his intermingling with the creatures, the worst and basest creatures. All his works are holy and righteous, even his works in unholy and unrighteous men. He draws no defilement from the basest of the creatures, nor yet from the sinfulness of it. He can be intimately present and conjoined in working, in virtue and power, in care and providence with the dirt and mire of the streets, with the beasts of the field, and yet that is no stain upon his honour or credit, as men would suppose it to be, no more than it is a dishonour to the sun to shine on the dunghill. In a word, there is no mixture of ignorance, darkness, impunity, or iniquity in him not the least shadow of change or turning not the least seed of imperfection. In regard of him, the moon is not clean, and the sun is spotted. In respect of his holiness, angels may be charged with folly.Then add unto this to make up the resemblance fuller, the bounty and benignity of his influence upon the world, the flowings forth of his infinite goodness, that enrich the whole earth. Look as the sun is the greatest and most universal benefactor—his influence and heat is the very renovation of the world of the world. It makes all new, and green and flourishing, it puts a youth upon the world, and so is the very spring and fountain of life to all sublunary things. How much is that true of the true light, of the substantial, of whom this sun is but a shadow? He is the life of the world, and the light of men. Every good gift, and every perfect donation descends from him, James i. 17. His influence is more universal to the being, to the moving, to the living of all things. And then Jesus Christ, the Sun of righteousness, is carried about in the orb of the gospel, and in his beams there is a healing virtue.[pg 303]These are the refreshments of poor wearied souls, that are scorched with the anger of God. There is an admirable heat and warmness of love and affection that this glorious light carries embosomed in it, and that is it that pierces into souls, and warms hearts, and quickens dead spirits, and puts a new face upon all again. This is the spring of all the life that is truly spiritual, and it hath as sweet and comfortable effects upon the souls of men who receive the truth in love, the light in love, that is, the light with heat, as ever the sun approaching near the earth hath had upon plants and living creatures.And to complete the resemblance more, there may be something of the infallibility and incomprehensibility of the divine Majesty here represented. For though nothing be clearer than the light yet there is nothing in its own nature darker than light that which is so manifest to the eyes, how obscure is it to the understanding! Many debates and inquiries have been about it, but yet it is not known what that is, by which we know all things. Certainly such is the divine light. It is inconceivable and inexpressible, therefore is he said to dwell in light inaccessible and full of glory, 1 Tim. vi. 16. There is a twofold darkness that hinders us to see God, a darkness of ignorance in us, and a darkness of inaccessible light in him. The one is a vail upon our hearts, which blinds and darkens the souls of men, that they do not see that which is manifest of God, even in his works. O that cloud of unbelief that is spread over our souls, which hinders the glorious rays of that divine light to shine into them! This darkness Satan contributes much to, who is the prince of darkness, 2 Cor. iv. 4. This makes the most part of souls like dungeons within, when the glorious light of the gospel surrounds them without. This earthliness and carnality of our hearts makes them like the earth, receive only the light in the upper and outward superfice, and not suffer it to be transmitted into our hearts to change them. But when it pleaseth him, who at the first, by a word of power,“commanded light to shine out of darkness,”he can scatter that cloud of ignorance, and draw away the vail of unbelief, and can by his power and art, so transform the soul, as to remove its earthly quality, and make it transparent and pure, and then the light will shine into the heart, and get free access into the soul. But though this darkness were wholly removed, there is another darkness, that ariseth not from the want of light, but from the excessive superabundance of light—caligo lucis nimiæ,240that is, a divine darkness, a darkness of glory, such an infinite excess and superplus of light and glory, above all created capacities, that it dazzles and confounds all mortal or created understandings. We see some shadows of this, if we look up to the clear sun. We are able to see nothing for too much light. There is such an infinite disproportion here between the eye of our mind, and this divine light of glory, that if we curiously pry into it, it is rather confounding and astonishing, and therefore it fills the souls of saints with continual silent admiration and adoration.

Sermon VIII.1 John i. 4.—“And these things write we unto you, that your joy may be full.”All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul towards that it desires and apprehends as good, tend of their own nature, and are directed by the very intention of the soul to some rest and tranquillity, some joy and contentation of spirit. If other things that have no knowledge have their centre of rest, how much more must man, who is an understanding creature, have it by the ordination and appointment of God! But there is this wide difference in the point of capacity of happiness between man and other creatures, that they, whatsoever excellent virtues or properties they have, yet know them not themselves, and so can neither enjoy what excellency themselves have, nor have use of what is in others. For to what purpose is it to shine forth, if there be no eye to see? What advantage hath the rose in its fragrancy, if it cannot smell itself? That which is not perceived, is as if it were not. And therefore it is an evident testimony, that all these visible things were created, not for themselves, but for man's sake, who knows them, can use them, and enjoy them. Here is, then, the peculiar capacity that God hath given to man,—to discern and know what he seeks, what he hath, and possesses, that so he may be able to enjoy it, or use it, according to the nature of it. This is a great point of God's image and conformity with him, whose infinite blessedness and joy riseth from that perfect comprehension and intuitive beholding of himself, and his own incomprehensible riches. So then, man's happiness or misery must depend upon this,—both what the soul fixeth upon, and what it apprehendeth to be in it. For if that eternal and universal good, the all-fulness of God, be the centre of the soul's desires and endeavours, and there be apprehended and discovered in God that infinite excellency and variety of delights which nothing else can afford so much as a shadow of, then there cannot but result from such a conjunction of the soul's apprehension, suitable to the fulness of God, and of the excellency and goodness of God, suitable to the desires of the soul, such a rest and tranquillity, such joy and satisfaction, as cannot choose but make the soul infinitely happier than the enjoyment of any other thing could do.This being the thing, then, which all men's desires naturally tend unto, this tranquillity and perfect satisfaction of the heart being that which carries all men's hearts after it, and that which men seek for itself, and which they seek in all other things, the great misery of man is, that he mistakes the way to it, and seeks it where it is not to be found. The generality of men are so far degenerated, both from the impression of a divine majesty, and the sense of an immortal being within themselves, that they imagine to content and ease their own hearts in these outward, inconstant, perishing things, and so their life is spent in catching at shadows, in feeding on the wind, in labouring in the fire. There is nothing so plentifully satisfies our expectations as can quit the cost, and recompense the expense of our labour, toil, grief, and travail about it. There is nothing therefore but a continual, restless agitation of the heart from one thing to another, and that in a round, circling about, from one thing that now displeases or disappoints to things that were formerly loathed, as a sick man turns him from one side to another, or changes beds often, and at length returns, expecting to find some ease where he lay at first. And it may be judged that all circular motions are eternal, and so they can never be supposed to attain their end,—that is, rest and tranquillity. Therefore a soul thus carried in a round, by the vain imaginations of his heart, is likely never to settle and find solid rest and peace. Nay, how is it possible that they can give that tranquillity and contentation to the heart and soul of man, that are so utterly in their natures disproportioned to it, both because they are only suited to the senses, and[pg 294]likewise for that they are changeable? Now the soul is framed with a higher capacity, and can no more be satiated with visible things, than a man that is hungry can be satisfied with gold; and besides, it is immortal, and must have something to survive all the changes of time, and therefore is likely to rest nowhere but in that which hath eternal stability. Now, though these things cannot truly fill the heart, yet they swell the belly, like the east wind, or like the prodigal's husks, fill it with wind, which causeth many torments and distempers in the soul; and though they cannot give ease, yet they may be as thorns to prick and pierce a man through with many sorrows, as our Saviour speaks. So that there is no more wisdom or gain in this, than in gathering an armful of thorns, and enclosing and pressing hard unto them,—the more hardly and strongly we grip them, the more grievously they pierce us; or as if a man would flee into a hedge of thorns in a tempest,—the further he thrusts into it, he is the worse pricked: and that which he is fallen into is worse than that he fleeth from. I am sure all your experiences give a harmonious testimony to this, that there is no solid, permanent, constant, and equable heart-joy and contentation in all the fancied and imaginary felicities that this world adores. There is nothing of these things, that is not lesser, and lower in actual possession, nor in the first apprehension of them afar off. Nothing in them answers either our desires or expectations; and therefore, instead of peace and tranquillity, they breed more inward torment and disquiet, because of that necessary and inevitable disappointment that attends them. Therefore the apostle passeth all these things in silence, when he is to write of purpose, to give a fulness of joy; for he knows that in them there is neither that joy, nor that fulness of joy he would wish for from them; but it is other things he writes for this end.Now, indeed, there hath been some wiser than others, that have their apprehension far above the rest of mankind, and have laboured to frame some rules and precepts to lead man into this true rest and tranquillity. And truly, in this they have done much to discover the vanity and madness of the common practice of men, and to draw man from sensible and outward things, to things invisible and spiritual. Yet there is a defectiveness in all the rules that natural reason can reach unto. There is some crookedness withal adheres to them, which shows our departure from our original. There are many excellent discourses of morality in heathen writings, which may be very subservient to a Christian, and useful to the composing and settling of his mind, amidst all the fluctuations and uncertainties of this world. They may come well in as subsidies and guards to a Christian's heart, to preserve that peace and joy it hath from God, and keep out the ordinary tumultuous passions that disturb the most part of men. But here is the lamentable failing, that while they call a man off things without, as adventitious, they lead him but into his own spirit within, as if he could there find that rest in the very enjoyment of his poor, miserable, wretched self. But Christ Jesus calls us into our own spirits, not to dwell there. For O what a loathsome and irksome habitation is a defiled heart and a guilty conscience! But rather, that finding nothing of that joy and refreshment within, we may then freely and fully forsake ourselves, as well as the world without, and transport into God in Christ, the only habitation of joy and delight, that being filled with anguish from the world, and from ourselves, we may more willingly divorce from both, and agree to join unto Jesus Christ, and to embrace him in our hearts, who is the only Fountain of life and joy, who had no other errand and business from heaven, but to repair man's joy,—as grievous a breach as any in the creation,—a thing as much missed and sought after as any thing, yea, sought after in all things that are sought. John xv. 11.“These things I have spoken to you, that your joy may be full.”Therefore the apostle propounds this as the end of his writing on this subject,—the word of life; these things write I“that your joy may be full;”and the way to attain this fulness of joy, he expressed in the former verse,—by fellowship with the Father and the Son.That which makes all other things disproportioned to the soul of man, to give it this joy, is the extreme unsuitableness between them. The soul hath an infinite capacity, and besides, an immortality of endurance, but they are condemned under impotency to supply that infinite void and inconstancy, by which they must needs perish, and leave the soul without all comfort, and with more anxiety. But[pg 295]in those things written here we find all things suited and proportioned to the very great exigence of the soul. There is a suitableness in them, because of their spiritual nature, whereby they may close immediately with thy spirit. Other things are material and corporeal, and what union, what fellowship can a spirit be supposed to have with them? They are extrinsic, advenient things, that never come to a nearer union with thy soul; and though they could, they would debase thy soul, and not exalt it, because of a baser inferior nature. But these things, Jesus Christ, eternal life in him, these precious promises of the gospel, these spiritual privileges of Son-ship, &c., these are of a more divine nature, and by meditation and faith souls come to close with them. These are inward things more near the soul that believes, than himself is to himself; and so he may always carry them about in his heart, which may be a spring of everlasting joy. This no man can take from him. John xvi. 22. For the ground and fountain is inward, seated without the reach of all these vicissitudes and changes. Then, as they have a suitableness, so they have a fulness in them, to create fulness of joy. They are cordials to the heart, things that are in their own nature refreshing to the soul, and apt to beget heart-joy. Other things are not suitable to this, to produce any such inward soul-complacency. The things that are from without reach not so deep as the heart; they make their impressions rather on the outward senses, to tickle and please them, or the countenance, to put some pleasing shape upon it. But the wise man pronounceth all those joys that arise from external things to be superficial, only skin-deep.“In the midst of laughter the heart is sorrowful, and the end of that mirth is heaviness,”Prov. xiv. 13.Extrema gaudii luctus occupat.235There is no solid recreation to the soul in its retired thoughts, from all the delights of the senses; it is but like the pleasure of the itch, which no man esteems pleasure. But besides, as the things of the gospel affect the heart and soul by bringing soul-mercies and treasures, as forgiveness of sin, hope of heaven, &c., so there is a fulness in them, which may answerably fill all the corners of the heart with joy. There is an unexhaustedness in these things, an universality in Christ;—all in all, all the treasures of wisdom are in him; and may not this cause surely an high spring-tide of joy? The heart is eased upon the lowest clear apprehension of Christ and the gospel. It gives a heart-serenity and calmness to a troubled soul, that nothing else could do. Yet to make up the fulness of joy, as well as the solidity of it, to extend the measure of it, as well as to beget the true quality of it, it is requisite that not only there be a fulness in the object,—that is, full, superabundant, ample matter of rejoicing; but there must be a kind of fulness in the apprehension. It must be represented fully as it is, and the clouds of unbelief scattered; and then indeed, upon the full aspect of the gospel, and Christ in it, there is a fulness of joy that flows into the soul, as the sea is filled upon the full aspect of the moon. O that we could believe this, that there is a fulness of joy here, and nowhere else! Certainly, this alone being pondered and sunk into our hearts, would be a powerful reformer in us, and among us. How would it carry men's hearts to a disgracing and despising all the things that are held in admiration by men! How would it turn the channel of men's judgments, opinions, affections, and conversations! For certainly, whithersoever the tide of joy flows, thither the heart is carried, and this it is that all men are seeking, though they take many contrary and divers ways, as their own fancy leads them. Now, if once this were established in thy soul, that here is that truth and fulness of joy, which elsewhere is ignorantly and vainly sought, would it not divert thy desires, and turn the current of thy affections and endeavours, to fall into this ocean of gladness and delight? Elsewhere there is neither true joy nor full joy,—nec verum nec plenum gaudium. There is no verity in it; it is but an external garb and shadow, and there is no plenty or fulness in it. It fills not the hand of the reaper, it satisfieth not his very hunger. But here, when a soul is possessed with Christ by faith, and dwelleth in God by love, there is both reality and plenty. All the dimensions of the heart may be filled up. Some allegorize upon the triangular composition of man's heart, that no orbicular[pg 296]thing such as this world can fill it exactly without vacuity, but only the blessed and holy Trinity.236Truly we may conceive, this fulness of joy, excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son. Now, though these two be only mentioned yet the Holy Ghost must not be excluded, for the apostolic prayer doth attribute chiefly our fellowship with God to the Spirit, so that it is the Spirit unites our hearts, and associates them to God, and that seems to correspond between him and us. So then there is such a fellowship with the Father, Son, and Holy Ghost, that leaves no vacuity in the heart, that fills all the dimensions and corners of it with peace and joy.But add unto this in the third place that these things have not only a fulness, but, withal a durableness, not only plenty, but besides, eternity and perpetuity, to correspond to the immortality of the soul. And this, certainly, is a great congruity, and so makes up much beauty and harmony, for what more incongruous and unsuitable than for an immortal spirit to spend itself, and give up itself to that which is not which must leave it, which is mortal, and fading in its own nature, without which it must continue infinitely longer than it can enjoy it? And what more comely than for an immortal thing to associate with eternal things, and to derive its joy from an eternal spring? For, when all things visible are done away, and things mortal abolished, then its joy none can take from it, because it takes its joy from that which must survive all these changes. Suppose any thing could for the present give a fulness of joy, and absolute content to the heart, yet, if we imagine that that thing may be separated and disjoined from the heart, and cease to be, certainly the very expectation of such an eternal separation would almost extinguish all the joy, and make it dry up of the fulness, for, may a soul think, what shall I do for ever when this well dries? Whence shall I draw water of joy? Out of what well? But now, that fear is removed, and the soul needs not lose its sweetness of the present enjoyment of God through anxious foresight of the future, because he may know that the perfect fulness that shall never ebb is but coming, and the sun is but ascending yet towards the meridian, from whence he shall never go down, but stand fixed, to be the eternal wonder and delight of angels and men.Now, though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for, though their hearts be often filled with griefs and sorrows—partly from outward, partly from inward evils and afflictions,—yet, certainly, this ariseth but from the dark apprehension, dim belief, and slight consideration of those things that Christ spoke, and his apostles wrote unto us. We might, no question, keep our hearts in more peace and tranquillity, in all the commotions of the times or alterations in ourselves, if we did more steadfastly believe the gospel and keep more constant fellowship with God. But, however it be, there is radically a fulness of joy in every believer's heart. That seed is sown that shall one day be ripe of fulness of joy, it is always lying at the root, and reserved for them. O let us lay these things to heart, which, being laid to heart, and laid up in the heart, will fill it with this sweet fragrant perfume of peace and joy. They are written for this end, let us hear them for this end too, that our joy may be full. It is true, indeed, that this fulness of joy suits only the life to come, when the vessel is both enlarged and strengthened to contain it. Things that have strong spirits in them must have strong new bottles such as our crazy mortal bodies are not, therefore the Lord hath reserved the just fulness, the overflowings of this joy, for the time that the soul shall be purified from all sin, and the body delivered from all corruption. Because that sin lurks in many corners of the heart now, therefore this joy cannot fill up the heart and all the vacuities of it, for it is of so[pg 297]pure and heavenly a nature that it will not compound and intermingle with sin or sinful lusts. But when nothing of that remains in the heart then it flows in apace, and leaves no corner of the heart unsatisfied and unsupplied. I would have you, who get some tastes of this joy and peace by the way, not disquieted and troubled, because it abides not to be ordinary food. If you be set down again to your ordinary spare diet of manna in the wilderness and have not these first fruits and grapes of Canaan sent to you, think it not strange, for the fulness which you seek you are not capable of here, but you shall be capable of it hereafter. You ought, with patience, to wait for that day when your joy shall be full. As Christ is full, full measure heaped up and running over, will he mete out unto you then, and this shall be without the fear of any ebb or diminution of it for all eternity. Neither shall this fulness, and constant fulness, cloy the soul, or breed any satiety in it. There is fulness of joy without surfeit, without satiety, that which they have they shall always desire, and that which they desire they shall always have, everlasting desire and everlasting delight being married together in their fulness. But yet so much is attainable here as may truly be called fulness in regard of the world. The fulness of joy that all the pleasures of this earth can afford is but scarcity and want to the inward fulness of joy and contentation the poorest believers may have in God, reconciled in Christ. That which the wise man gives as the character of all earthly joy suits well,“I said of laughter, It is mad, and of mirth, what doeth it?”Eccl. ii. 2. Truly it cannot be supposed to be more real than that which is the ground and spring of it. It must be a perfunctorious,237superficial, and empty joy that is derived and distilled from such vanities. Nay, there is a madness in it besides, for men's apprehensions to swell so excessively towards poor, narrow, and limited things. It is a monster in reason to put such a value upon nothing, and make ourselves glad upon our own dreams and fancies. There is such a manifest abuse and violation of reason in it, that it can be supposed to proceed from nothing but a distemper in men's hearts. But, besides this, there are two other characters of it given (Prov. xiv. 13.),“Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.”There is no pure earthly joy, for it hath always a mixture of grief and sadness in the inward retired closet of the heart. It is of such deadness and inefficacy that it drives not out of the heart all discontentments and anxieties, but if the most jovial man, that seems to be transported with his delights would but retire within and examine his own conscience, he would find those delights have but little power to affect his heart. He would find terrible and dreadful representations there, that his joys may well for a time darken them, but cannot drive them away. And then it is the very natural law and fatal necessity that grief follows those joys at the heels, yea, is perpetually attending them, to come in their place. God hath so conjoined them together, and so disposed them, that men's joy shall be mingled with grief, but their grief is pure and unmixed, and that he who draws up joy to him from the creatures, must draw grief and vexation in that same chain, inseparably annexed to it by the wise ordination of God.But there are joys of the Holy Ghost arising from the intimation and apprehension of the gospel, from the consideration of the grace and goodness of God manifested in it and the experience of that in the soul, which are of another stamp and nature. These, indeed, affect the heart, and give the answer of a good conscience, in the blood of Christ, which is a continual feast. These drive out the bitter and dreadful apprehensions of sin and wrath. These sweeten and refresh the soul in all worldly afflictions and griefs. The heart of man knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. Indeed, the torments and perplexities of a troubled soul are better felt by itself than known by others, and so are the joys of that heart that apprehends Jesus Christ and peace purchased in him. They are such as no man that is a stranger to such things in his experience can apprehend. It is a joy unspeakable. O what unspeakable content gives it to the heart! And truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance, there needed not be so often an eclipse in the joys of believers. Yet the day is coming that ye shall see him fully as he is, and nothing be interposed between you and him, and then your joy shall be full &c.[pg 298]Sermon IX.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.The great design of the gospel is to make up the breach of man's joy, and open up the way to the fulness of it, and therefore it is the good news and glad tidings of great joy, the only best message that ever came to the world. Now it shows unto us the channel that this river of gladness and joy runs into, it discovers what is the way of the conveyance of it to the soul, and what are the banks it runs between, and that is fellowship with the Father and with the Son. In this channel that river of delight runs,—between the banks of the love of God to us, and our love to him. Herein a soul is happy, and accounts itself happy, and truly, in so much do we profit by the word, and answer the design of the gospel, by how much we estimate our happiness from this alone from the communication of God to us. Whensoever the gospel takes hold of your hearts, it will undoubtedly frame them to this,—to a measuring of all blessedness from God alone. And this will carry the heart to an undervaluing of all other things, as being too low and unworthy for this end, and so to a forsaking of every thing for the closer enjoyment of God. I fear many believers are little acquainted with this joy, because they draw not their joy singly out of the pure fountain of delight, but turn aside to other external comforts, and drown their souls in them. Now, indeed, these two cannot well consist together. If we take in any thing else to make up our happiness and comfort, so much we lose of God, and that which is truly spiritual, and therefore our hearts would be more purified from carnal delights, if we would have experience of this joy, we must hang only upon his countenance and company, else we lose the sweetness of it.Now the apostle prosecutes this further, to discover what conformity must be between them that should keep this fellowship, and what likeness of nature and qualities is necessary for them who would be happy in God's society.“This is the message we have heard,”saith he,“and which we declare unto you, that God is light,”&c. Take this jointly with that which went before,“this we declare, that ye may have fellowship with the Father and the Son.”And to the end this fellowship may hold and yield you fulness of joy, it is necessary that the nature of God be laid down as the pattern to which ye must be conformed,—“God is light,”and therefore you must be light too, if ye would have fellowship with that pure light. Now this, I say, is the full message of the gospel, that which was sent down from heaven with the Son of God, the messenger of the covenant, and which the apostles heard from him. Indeed the very manner of the proposal of these things stirs up our hearts to attention, and makes us more serious than commonly we are. That there is one, and such an one sent from heaven, with such an embassage as this is, to invite us to society with God again, one whose interest lies in this, to make us happy, and this he declares unto us, that he hath no other design but to fulfil our joy. O how powerful might this be on our hearts to conquer them, to make them willingly hearken to him! Any message that comes from heaven should be received with great reverence and respect of mortal men, because it comes from the court and palace of the great King. But when this is the substance of it, to make us happy in himself, to advance us to this incomparable dignity of society with himself, in which society there is a fulness of joy,—then how should we receive it with open hearts, and entertain it gladly! If we could take it always thus as a message from heaven, and look upon it and hear it in that notion, I think the fruit would be incomparably greater, for what is it that makes it dead and ineffectual in men's hearts, but that the apprehension of it degenerates and falls down from God to creatures, because it is not taken so as his word, carrying the stamp of his divine authority? We bring it forth, not as a message from him, but as from ourselves, and you receive it, not as from him, but from us, and thus it is adulterated and corrupted on both hands. My beloved, let us jointly mind this, that whatsoever we[pg 299]have to declare is a message from God to mortal men; and, therefore, let us so compose ourselves in his sight as if he were speaking to us. The conscience of a very heathen was awaked when Ehud told him he had a message from God to him. Eglon arose out of his seat, that he might hear it reverently, (Judg. iii. 20.) though it was a bloody message, as it proved in the event. Yet so much the common dictates of reason might teach you, that ye should arise and compose yourselves to reverend and awful attention to what the Lord God will speak. But when, moreover, we know that the sum of the message is to make us blessed, and raise us up to communion with him in his joy and happiness we are not only called to reverence, as to God, but to ardent affection and desire, as to him who by all means seeks our happiness. O how happy were he that could first hear and receive this message from him, and then declare it to others! But, however, though we should fail in that, this doth not change either the authority or nature of the message itself; and therefore, if men should be so far destitute of God as not to bring it from him immediately, yet do not you forsake your own mercy too, but receive it as that which is come forth from God, receive it for itself, as carrying in its bosom a fulness of joy to you, and receive it for his sake who moved this embassage first after sinners, and his sake who carried it to sinners, that is, for the Father and the Son, to whose fellowship you are here invited. Let us then hear the message.“This then is the message, that God is light,”&c. The ground of communion of persons is their union in nature, or likeness one to another. There is some general society between all mankind, as being conjoined in one common nature; but the contracting of that in narrower bounds of affinity and consanguinity doth enlarge the affection the more. You see it is natural for those who are joined by such relations of blood one to another, to love one another more than others out of these bonds. But true friendship draws the circle yet narrower, and contracts the love that is scattered abroad to mankind in a strange channel, to run towards one, or a few, and the foundation of this is some peculiar and particular similitude and likeness in manners and sympathy of disposition, which makes the souls of men to melt one into another, after some converse and acquaintance together. This is the bond that knits this near society, some conformity necessarily presupposed to communion and fellowship. Now, that which holds so in the communion of man with man, must be much more needful in man's communion with God, for all the societies, combinations, and conjunctions of the creatures, are but shadows of this higher communication of the spirit of man with God the Father of spirits. And, indeed, we may find some rude draughts and resemblances of this divine society, and of the rule according to which it must he modelled, in all the friendly or near conjunctions of creatures; for every thing is best preserved and agreeth best with things of its own nature. See the disposition of the parts of the world. Things contiguous and nearest other are also likest in nature one to another. So it is among men. The several agreements and symbolizings of men's spirits in different qualities and tempers, make several sorts of men, and part them into so many companies:Pares paribus congregantur. Simile simili gaudet.238Now, my beloved, this same supernatural and divine society that we speak of must be constituted according to this fundamental rule, that is, it is necessary, to the end that God and man may have fellowship together, that they come nearer in likeness one to another. Now for God, you know he cannot be liker us, for he is unchangeably holy and good. That were most absurd to bring down his Majesty to partake of our wretched infirmities of sin and darkness. Indeed in this he hath come as far as his own nature and our good would permit, to communicate in our nature, and all the sinless infirmities of it. It is impossible, then, that he should make up the distance by any change of himself, but we must be changed, and some way raised up to partake of the purity of his nature, and be transformed into some likeness to him, and then is the foundation of society and fellowship laid down.[pg 300]This is the apostle's meaning, in declaring to us what God is that according to that pattern, and in that glass we may see what to conform ourselves to, and may have a particular determination of the great qualification of those who pretend to fellowship with God.“God is light and in him is no darkness.”Now, take the just opposition—man is darkness and in him is no light. Now, what communion then can light have with darkness? Either the light must become darkness, or the darkness become light. Either the light must leave its glorious purity and forsake its nature—which cannot be admitted—or else the darkness of men's souls must be wiped off, and abolished by the brightness of God's light. And then there may be a communion between the primitive light and the derivative light, between the original light and that which flows out from the original. But take darkness remaining darkness, and light remaining light, and they cannot compone239together, for the first great separation that was made in the world was between light and darkness.“And God saw the light that it was good, and God divided the light from the darkness,”Gen. i. 4. And so it is impossible for men that live in the darkness of their minds, in ignorance, and in the darkness of sinful lusts, that they can have any fellowship with God, who is a fountain of pure light and undefiled sanctity.“What hast thou to do to take my covenant in thy mouth,”&c, and this God saith to the wicked. It is an incongruous and unsuitable thing, for man to pretend nearness and interest in this God and yet be buried in darkness and hatred of the light of personal reformation as a gold ring in a swine's nose, that rather deforms the jewel than beautifies the beast, so are the pretensions of ignorant and wicked men, to this divine society, &c.Sermon X.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.Who is a fit messenger to declare this message? Can darkness comprehend the light, or apprehend it? Or can those that are blind form any lively notion of light, to the instruction and persuasion of others? Truly, no more can we conceive or speak of God, who is that pure light, than a blind man can discourse on colours, or a deaf man on sounds.“Who is blind as the Lord's servant?”And therefore who are more unmeet to declare this message of light? What reverence and godly fear ought this to be declared withal, when mortal man speaks of the eternal God unto mortal men? What composure of spirit should be in us? What trembling and adoration? For, at our best, we can but declare our own ignorance, and the furthest attainment in this knowledge is but a further discovery of man's darkness. We have three ways of creeping towards that glorious light of God. First, his own works are like some visible appearances of that invisible and incomprehensible God, and in these we know him, but not what he is in himself. Consider how dark and dull we are in piercing into the hidden natures of things, even below us, as beasts and plants. We behold some effects flow from them, but from what principle these do flow, that we know not. How much less can we apprehend any thing suitable of the divine Majesty, that is infinitely above us, from these wonderful and glorious works of his power and wisdom! Man is endowed with wisdom to do some excellent works of art, as planting, grafting, building, painting, weaving, and such like. But the beasts that are below us cannot apprehend from these works what the nature of man is. Now is there not a more infinite distance, a greater disproportion between us and the divine nature, so that we cannot rise up to an understanding notion of it, in itself? Nay, besides, one man will do many things which another cannot understand—he beholds the art of it, he sees the matter, but yet he cannot pierce into the mind of the workman, and look upon that wisdom and idea of his mind. Therefore all that we can conclude from these wonderful works of God, is some silent admiration of him. If these be such, then what must he be?[pg 301]How infinitely distant from them, and transcendent over them? But what he is, these cannot declare, and we cannot apprehend. Then we use to climb up to the knowledge of God, by attributing to him all the perfections, excellencies, and eminences of the creatures. Whatsoever commends them we apprehend that originally and infinitely in him, and thus we spell out that name that is most simply one, in many letters and characters, according to our mean capacity, as children when they begin to learn. So we ascribe to him wisdom, goodness, power, justice, holiness, mercy, truth, &c. All which names being taken from the creatures, and so having significations suited to our imperfections, they must needs come infinitely short of him, and so our apprehensions of them. These are scattered among the creatures, therefore they cause divers conceptions in us, but all these are united in him. He is a most simple, pure being, that eminently and virtually is all things, and properly is none of all.Another way we have of apprehending him, by way of negation, denying all the imperfections of the creatures, and removing them at an infinite distance from him. And truly, though this be an imperfection in knowledge, yet it is the greatest knowledge we can attain to, to know rather what he is not, than what he is. He is not limited to any place, nor bounded with any measures and degrees of perfection, as creatures are, therefore we call him infinite. He is not comprehended within the limits of time, but comprehends all within himself, therefore he is eternal. He is not subject to changes and alterations, therefore called immutable. He is not compounded, as a result of divers parts, therefore he is most purely simple, and one. He is not like those things we see and hear, that fall under our senses, therefore we call him a Spirit, or a spiritual Being. Now, in all these weak endeavours of man, to detain and fix his own spirit in the contemplation of God, if he cannot reach the understanding of what God is, yet certainly he will attain this great point of wisdom,—not to be ignorant of his own ignorance. And truly, my beloved, this is the thing I would have us to learn to know, that the admiration of God in silence is the best expression of him. We would not search into these mysteries, to satisfy our curiosity, but rather compose our hearts to a continual silent wondering before him for where our understandings are confounded, and our minds overwhelmed with the infiniteness of that glory, so that we can see nothing but our ignorance of all this should certainly compose all to quiet admiration, for silence and wonder is the proper and natural posture of a soul that is at a stand, and can neither get forward for inaccessible light, nor will retire backward, for that it apprehends already.“This then is the message, that God is light.”Because we cannot conceive in our poor narrow minds what God is in himself, therefore he expresseth to us often in similitudes to the creatures, and condescends to our capacity. As he stands in manifold relations to us, so he takes the most familiar names, that may hold out to our dull senses what we may expect of him. Therefore he calls himself a Father, a King, a Husband, a Rock, a Buckler, and Strong Tower, a Mountain, and whatsoever else they may represent to our hearts, that which may strengthen them in believing. But there is no creature so directly attributed to God, as light, none used to express his very nature and being, as abstracted from these relations, but this,—“God is light,”and Christ takes it to himself—“the light of the world, and the life of men.”The truth is, it hath some excellency in it above all other visible creatures, that it may fitly carry some resemblance to him. The scripture calls light his garment, Psal. civ. 2. And truly it is a more glorious robe of Majesty than all the royal and imperial robes and garments of state that either angels or men could contrive. The light is, as it were, a visible appearance of the invisible God. He hath covered his invisible nature with this glorious garment to make himself in a manner visible to man. It is true, that light is but, as it were, a shadow of that inaccessible light,umbra Dei. It is the dark shadow of God, who is himself infinitely more beautiful and glorious. But yet, as to us, it hath greater glory and majesty in it than any creature besides. It is the chief of the works of God, without which the world would be without form, and void. It is the very beauty of the creation, that which gives lustre and amiableness to all that is in it, without which the pleasantest paradise would become a wilderness, and this beautiful structure, and adorned palace[pg 302]of the world, a loathsome dungeon. Besides the admirable beauty of it, it hath a wonderful swift conveyance, throughout the whole world, the upper and lower, in a moment, in the twinkling of an eye. It is carried from the one end of heaven to the other in a moment, and who can say by what way the light is parted? Job xxxviii. 24. Moreover it carries alongst with it a beautiful influence, and a refreshing heat and warmness, which is the very life and subsistence of all the creatures below. And so, as there is nothing so beautiful, so, nothing so universally and highly profitable. And to all this, add that singular property of it, that it is not capable of infection, it is of such absolute purity, that it can communicate itself to the dunghill, as well as to the garden, without receiving any mixture from it. In all the impurities it meets withal, it remains unmixed and untainted, and preserves its own nature entire. Now you may perceive, that there is nothing visible that is fitter to resemble the invisible God, than this glorious, beautiful, pure, and universally communicable creature, light.Hereby you may have shadowed out unto you the nature of God, that he is an all knowing, intelligent Being. As light is the first and principal visible thing yea, that which gives visibility to all things, and so is in its own nature a manifestation of all things material and bodily, so God is the first object of the understanding—primum intelligibile, et primum intelligens. Nothing so fit an emblem of knowledge as light, and truly in that respect God is the original light, a pure intellectual light that hath in himself the perfect idea and comprehension of all things. He hath anticipated in himself the knowledge of all, because all things were formed in his infinite understanding, and lay, as it were, first hid in the bowels of his infinite power. Therefore he is a globe or mass of light and knowledge, like the sun, from whom nothing is hid. Hell and destruction are not covered to him. There is no opacity, no darkness or thickness in the creation, that can terminate or bound this light, or hinder his understanding to pierce into it. Now as all things, by the irradiation of the light, become visible so the participation of this glorious Sun of righteousness, and the shining of his beams into the souls of men, makes them to partake of that heavenly intellectual nature, and reflects a wonderful beauty upon them, which is not in the rest of the world.Besides, here is represented to us the absolute purity and perfection of God's nature,—“God is light, and in him is no darkness.”Besides the purity of the light of knowledge, there is a purity of the beauty of holiness. The glorious light of God's virtue, and power, and wisdom, is communicated to all the creatures. There is an universal extent of his influence towards the good and bad, as the sun shines on both and yet there is no spot nor stain upon his holiness or righteousness, from all his intermingling with the creatures, the worst and basest creatures. All his works are holy and righteous, even his works in unholy and unrighteous men. He draws no defilement from the basest of the creatures, nor yet from the sinfulness of it. He can be intimately present and conjoined in working, in virtue and power, in care and providence with the dirt and mire of the streets, with the beasts of the field, and yet that is no stain upon his honour or credit, as men would suppose it to be, no more than it is a dishonour to the sun to shine on the dunghill. In a word, there is no mixture of ignorance, darkness, impunity, or iniquity in him not the least shadow of change or turning not the least seed of imperfection. In regard of him, the moon is not clean, and the sun is spotted. In respect of his holiness, angels may be charged with folly.Then add unto this to make up the resemblance fuller, the bounty and benignity of his influence upon the world, the flowings forth of his infinite goodness, that enrich the whole earth. Look as the sun is the greatest and most universal benefactor—his influence and heat is the very renovation of the world of the world. It makes all new, and green and flourishing, it puts a youth upon the world, and so is the very spring and fountain of life to all sublunary things. How much is that true of the true light, of the substantial, of whom this sun is but a shadow? He is the life of the world, and the light of men. Every good gift, and every perfect donation descends from him, James i. 17. His influence is more universal to the being, to the moving, to the living of all things. And then Jesus Christ, the Sun of righteousness, is carried about in the orb of the gospel, and in his beams there is a healing virtue.[pg 303]These are the refreshments of poor wearied souls, that are scorched with the anger of God. There is an admirable heat and warmness of love and affection that this glorious light carries embosomed in it, and that is it that pierces into souls, and warms hearts, and quickens dead spirits, and puts a new face upon all again. This is the spring of all the life that is truly spiritual, and it hath as sweet and comfortable effects upon the souls of men who receive the truth in love, the light in love, that is, the light with heat, as ever the sun approaching near the earth hath had upon plants and living creatures.And to complete the resemblance more, there may be something of the infallibility and incomprehensibility of the divine Majesty here represented. For though nothing be clearer than the light yet there is nothing in its own nature darker than light that which is so manifest to the eyes, how obscure is it to the understanding! Many debates and inquiries have been about it, but yet it is not known what that is, by which we know all things. Certainly such is the divine light. It is inconceivable and inexpressible, therefore is he said to dwell in light inaccessible and full of glory, 1 Tim. vi. 16. There is a twofold darkness that hinders us to see God, a darkness of ignorance in us, and a darkness of inaccessible light in him. The one is a vail upon our hearts, which blinds and darkens the souls of men, that they do not see that which is manifest of God, even in his works. O that cloud of unbelief that is spread over our souls, which hinders the glorious rays of that divine light to shine into them! This darkness Satan contributes much to, who is the prince of darkness, 2 Cor. iv. 4. This makes the most part of souls like dungeons within, when the glorious light of the gospel surrounds them without. This earthliness and carnality of our hearts makes them like the earth, receive only the light in the upper and outward superfice, and not suffer it to be transmitted into our hearts to change them. But when it pleaseth him, who at the first, by a word of power,“commanded light to shine out of darkness,”he can scatter that cloud of ignorance, and draw away the vail of unbelief, and can by his power and art, so transform the soul, as to remove its earthly quality, and make it transparent and pure, and then the light will shine into the heart, and get free access into the soul. But though this darkness were wholly removed, there is another darkness, that ariseth not from the want of light, but from the excessive superabundance of light—caligo lucis nimiæ,240that is, a divine darkness, a darkness of glory, such an infinite excess and superplus of light and glory, above all created capacities, that it dazzles and confounds all mortal or created understandings. We see some shadows of this, if we look up to the clear sun. We are able to see nothing for too much light. There is such an infinite disproportion here between the eye of our mind, and this divine light of glory, that if we curiously pry into it, it is rather confounding and astonishing, and therefore it fills the souls of saints with continual silent admiration and adoration.

Sermon VIII.1 John i. 4.—“And these things write we unto you, that your joy may be full.”All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul towards that it desires and apprehends as good, tend of their own nature, and are directed by the very intention of the soul to some rest and tranquillity, some joy and contentation of spirit. If other things that have no knowledge have their centre of rest, how much more must man, who is an understanding creature, have it by the ordination and appointment of God! But there is this wide difference in the point of capacity of happiness between man and other creatures, that they, whatsoever excellent virtues or properties they have, yet know them not themselves, and so can neither enjoy what excellency themselves have, nor have use of what is in others. For to what purpose is it to shine forth, if there be no eye to see? What advantage hath the rose in its fragrancy, if it cannot smell itself? That which is not perceived, is as if it were not. And therefore it is an evident testimony, that all these visible things were created, not for themselves, but for man's sake, who knows them, can use them, and enjoy them. Here is, then, the peculiar capacity that God hath given to man,—to discern and know what he seeks, what he hath, and possesses, that so he may be able to enjoy it, or use it, according to the nature of it. This is a great point of God's image and conformity with him, whose infinite blessedness and joy riseth from that perfect comprehension and intuitive beholding of himself, and his own incomprehensible riches. So then, man's happiness or misery must depend upon this,—both what the soul fixeth upon, and what it apprehendeth to be in it. For if that eternal and universal good, the all-fulness of God, be the centre of the soul's desires and endeavours, and there be apprehended and discovered in God that infinite excellency and variety of delights which nothing else can afford so much as a shadow of, then there cannot but result from such a conjunction of the soul's apprehension, suitable to the fulness of God, and of the excellency and goodness of God, suitable to the desires of the soul, such a rest and tranquillity, such joy and satisfaction, as cannot choose but make the soul infinitely happier than the enjoyment of any other thing could do.This being the thing, then, which all men's desires naturally tend unto, this tranquillity and perfect satisfaction of the heart being that which carries all men's hearts after it, and that which men seek for itself, and which they seek in all other things, the great misery of man is, that he mistakes the way to it, and seeks it where it is not to be found. The generality of men are so far degenerated, both from the impression of a divine majesty, and the sense of an immortal being within themselves, that they imagine to content and ease their own hearts in these outward, inconstant, perishing things, and so their life is spent in catching at shadows, in feeding on the wind, in labouring in the fire. There is nothing so plentifully satisfies our expectations as can quit the cost, and recompense the expense of our labour, toil, grief, and travail about it. There is nothing therefore but a continual, restless agitation of the heart from one thing to another, and that in a round, circling about, from one thing that now displeases or disappoints to things that were formerly loathed, as a sick man turns him from one side to another, or changes beds often, and at length returns, expecting to find some ease where he lay at first. And it may be judged that all circular motions are eternal, and so they can never be supposed to attain their end,—that is, rest and tranquillity. Therefore a soul thus carried in a round, by the vain imaginations of his heart, is likely never to settle and find solid rest and peace. Nay, how is it possible that they can give that tranquillity and contentation to the heart and soul of man, that are so utterly in their natures disproportioned to it, both because they are only suited to the senses, and[pg 294]likewise for that they are changeable? Now the soul is framed with a higher capacity, and can no more be satiated with visible things, than a man that is hungry can be satisfied with gold; and besides, it is immortal, and must have something to survive all the changes of time, and therefore is likely to rest nowhere but in that which hath eternal stability. Now, though these things cannot truly fill the heart, yet they swell the belly, like the east wind, or like the prodigal's husks, fill it with wind, which causeth many torments and distempers in the soul; and though they cannot give ease, yet they may be as thorns to prick and pierce a man through with many sorrows, as our Saviour speaks. So that there is no more wisdom or gain in this, than in gathering an armful of thorns, and enclosing and pressing hard unto them,—the more hardly and strongly we grip them, the more grievously they pierce us; or as if a man would flee into a hedge of thorns in a tempest,—the further he thrusts into it, he is the worse pricked: and that which he is fallen into is worse than that he fleeth from. I am sure all your experiences give a harmonious testimony to this, that there is no solid, permanent, constant, and equable heart-joy and contentation in all the fancied and imaginary felicities that this world adores. There is nothing of these things, that is not lesser, and lower in actual possession, nor in the first apprehension of them afar off. Nothing in them answers either our desires or expectations; and therefore, instead of peace and tranquillity, they breed more inward torment and disquiet, because of that necessary and inevitable disappointment that attends them. Therefore the apostle passeth all these things in silence, when he is to write of purpose, to give a fulness of joy; for he knows that in them there is neither that joy, nor that fulness of joy he would wish for from them; but it is other things he writes for this end.Now, indeed, there hath been some wiser than others, that have their apprehension far above the rest of mankind, and have laboured to frame some rules and precepts to lead man into this true rest and tranquillity. And truly, in this they have done much to discover the vanity and madness of the common practice of men, and to draw man from sensible and outward things, to things invisible and spiritual. Yet there is a defectiveness in all the rules that natural reason can reach unto. There is some crookedness withal adheres to them, which shows our departure from our original. There are many excellent discourses of morality in heathen writings, which may be very subservient to a Christian, and useful to the composing and settling of his mind, amidst all the fluctuations and uncertainties of this world. They may come well in as subsidies and guards to a Christian's heart, to preserve that peace and joy it hath from God, and keep out the ordinary tumultuous passions that disturb the most part of men. But here is the lamentable failing, that while they call a man off things without, as adventitious, they lead him but into his own spirit within, as if he could there find that rest in the very enjoyment of his poor, miserable, wretched self. But Christ Jesus calls us into our own spirits, not to dwell there. For O what a loathsome and irksome habitation is a defiled heart and a guilty conscience! But rather, that finding nothing of that joy and refreshment within, we may then freely and fully forsake ourselves, as well as the world without, and transport into God in Christ, the only habitation of joy and delight, that being filled with anguish from the world, and from ourselves, we may more willingly divorce from both, and agree to join unto Jesus Christ, and to embrace him in our hearts, who is the only Fountain of life and joy, who had no other errand and business from heaven, but to repair man's joy,—as grievous a breach as any in the creation,—a thing as much missed and sought after as any thing, yea, sought after in all things that are sought. John xv. 11.“These things I have spoken to you, that your joy may be full.”Therefore the apostle propounds this as the end of his writing on this subject,—the word of life; these things write I“that your joy may be full;”and the way to attain this fulness of joy, he expressed in the former verse,—by fellowship with the Father and the Son.That which makes all other things disproportioned to the soul of man, to give it this joy, is the extreme unsuitableness between them. The soul hath an infinite capacity, and besides, an immortality of endurance, but they are condemned under impotency to supply that infinite void and inconstancy, by which they must needs perish, and leave the soul without all comfort, and with more anxiety. But[pg 295]in those things written here we find all things suited and proportioned to the very great exigence of the soul. There is a suitableness in them, because of their spiritual nature, whereby they may close immediately with thy spirit. Other things are material and corporeal, and what union, what fellowship can a spirit be supposed to have with them? They are extrinsic, advenient things, that never come to a nearer union with thy soul; and though they could, they would debase thy soul, and not exalt it, because of a baser inferior nature. But these things, Jesus Christ, eternal life in him, these precious promises of the gospel, these spiritual privileges of Son-ship, &c., these are of a more divine nature, and by meditation and faith souls come to close with them. These are inward things more near the soul that believes, than himself is to himself; and so he may always carry them about in his heart, which may be a spring of everlasting joy. This no man can take from him. John xvi. 22. For the ground and fountain is inward, seated without the reach of all these vicissitudes and changes. Then, as they have a suitableness, so they have a fulness in them, to create fulness of joy. They are cordials to the heart, things that are in their own nature refreshing to the soul, and apt to beget heart-joy. Other things are not suitable to this, to produce any such inward soul-complacency. The things that are from without reach not so deep as the heart; they make their impressions rather on the outward senses, to tickle and please them, or the countenance, to put some pleasing shape upon it. But the wise man pronounceth all those joys that arise from external things to be superficial, only skin-deep.“In the midst of laughter the heart is sorrowful, and the end of that mirth is heaviness,”Prov. xiv. 13.Extrema gaudii luctus occupat.235There is no solid recreation to the soul in its retired thoughts, from all the delights of the senses; it is but like the pleasure of the itch, which no man esteems pleasure. But besides, as the things of the gospel affect the heart and soul by bringing soul-mercies and treasures, as forgiveness of sin, hope of heaven, &c., so there is a fulness in them, which may answerably fill all the corners of the heart with joy. There is an unexhaustedness in these things, an universality in Christ;—all in all, all the treasures of wisdom are in him; and may not this cause surely an high spring-tide of joy? The heart is eased upon the lowest clear apprehension of Christ and the gospel. It gives a heart-serenity and calmness to a troubled soul, that nothing else could do. Yet to make up the fulness of joy, as well as the solidity of it, to extend the measure of it, as well as to beget the true quality of it, it is requisite that not only there be a fulness in the object,—that is, full, superabundant, ample matter of rejoicing; but there must be a kind of fulness in the apprehension. It must be represented fully as it is, and the clouds of unbelief scattered; and then indeed, upon the full aspect of the gospel, and Christ in it, there is a fulness of joy that flows into the soul, as the sea is filled upon the full aspect of the moon. O that we could believe this, that there is a fulness of joy here, and nowhere else! Certainly, this alone being pondered and sunk into our hearts, would be a powerful reformer in us, and among us. How would it carry men's hearts to a disgracing and despising all the things that are held in admiration by men! How would it turn the channel of men's judgments, opinions, affections, and conversations! For certainly, whithersoever the tide of joy flows, thither the heart is carried, and this it is that all men are seeking, though they take many contrary and divers ways, as their own fancy leads them. Now, if once this were established in thy soul, that here is that truth and fulness of joy, which elsewhere is ignorantly and vainly sought, would it not divert thy desires, and turn the current of thy affections and endeavours, to fall into this ocean of gladness and delight? Elsewhere there is neither true joy nor full joy,—nec verum nec plenum gaudium. There is no verity in it; it is but an external garb and shadow, and there is no plenty or fulness in it. It fills not the hand of the reaper, it satisfieth not his very hunger. But here, when a soul is possessed with Christ by faith, and dwelleth in God by love, there is both reality and plenty. All the dimensions of the heart may be filled up. Some allegorize upon the triangular composition of man's heart, that no orbicular[pg 296]thing such as this world can fill it exactly without vacuity, but only the blessed and holy Trinity.236Truly we may conceive, this fulness of joy, excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son. Now, though these two be only mentioned yet the Holy Ghost must not be excluded, for the apostolic prayer doth attribute chiefly our fellowship with God to the Spirit, so that it is the Spirit unites our hearts, and associates them to God, and that seems to correspond between him and us. So then there is such a fellowship with the Father, Son, and Holy Ghost, that leaves no vacuity in the heart, that fills all the dimensions and corners of it with peace and joy.But add unto this in the third place that these things have not only a fulness, but, withal a durableness, not only plenty, but besides, eternity and perpetuity, to correspond to the immortality of the soul. And this, certainly, is a great congruity, and so makes up much beauty and harmony, for what more incongruous and unsuitable than for an immortal spirit to spend itself, and give up itself to that which is not which must leave it, which is mortal, and fading in its own nature, without which it must continue infinitely longer than it can enjoy it? And what more comely than for an immortal thing to associate with eternal things, and to derive its joy from an eternal spring? For, when all things visible are done away, and things mortal abolished, then its joy none can take from it, because it takes its joy from that which must survive all these changes. Suppose any thing could for the present give a fulness of joy, and absolute content to the heart, yet, if we imagine that that thing may be separated and disjoined from the heart, and cease to be, certainly the very expectation of such an eternal separation would almost extinguish all the joy, and make it dry up of the fulness, for, may a soul think, what shall I do for ever when this well dries? Whence shall I draw water of joy? Out of what well? But now, that fear is removed, and the soul needs not lose its sweetness of the present enjoyment of God through anxious foresight of the future, because he may know that the perfect fulness that shall never ebb is but coming, and the sun is but ascending yet towards the meridian, from whence he shall never go down, but stand fixed, to be the eternal wonder and delight of angels and men.Now, though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for, though their hearts be often filled with griefs and sorrows—partly from outward, partly from inward evils and afflictions,—yet, certainly, this ariseth but from the dark apprehension, dim belief, and slight consideration of those things that Christ spoke, and his apostles wrote unto us. We might, no question, keep our hearts in more peace and tranquillity, in all the commotions of the times or alterations in ourselves, if we did more steadfastly believe the gospel and keep more constant fellowship with God. But, however it be, there is radically a fulness of joy in every believer's heart. That seed is sown that shall one day be ripe of fulness of joy, it is always lying at the root, and reserved for them. O let us lay these things to heart, which, being laid to heart, and laid up in the heart, will fill it with this sweet fragrant perfume of peace and joy. They are written for this end, let us hear them for this end too, that our joy may be full. It is true, indeed, that this fulness of joy suits only the life to come, when the vessel is both enlarged and strengthened to contain it. Things that have strong spirits in them must have strong new bottles such as our crazy mortal bodies are not, therefore the Lord hath reserved the just fulness, the overflowings of this joy, for the time that the soul shall be purified from all sin, and the body delivered from all corruption. Because that sin lurks in many corners of the heart now, therefore this joy cannot fill up the heart and all the vacuities of it, for it is of so[pg 297]pure and heavenly a nature that it will not compound and intermingle with sin or sinful lusts. But when nothing of that remains in the heart then it flows in apace, and leaves no corner of the heart unsatisfied and unsupplied. I would have you, who get some tastes of this joy and peace by the way, not disquieted and troubled, because it abides not to be ordinary food. If you be set down again to your ordinary spare diet of manna in the wilderness and have not these first fruits and grapes of Canaan sent to you, think it not strange, for the fulness which you seek you are not capable of here, but you shall be capable of it hereafter. You ought, with patience, to wait for that day when your joy shall be full. As Christ is full, full measure heaped up and running over, will he mete out unto you then, and this shall be without the fear of any ebb or diminution of it for all eternity. Neither shall this fulness, and constant fulness, cloy the soul, or breed any satiety in it. There is fulness of joy without surfeit, without satiety, that which they have they shall always desire, and that which they desire they shall always have, everlasting desire and everlasting delight being married together in their fulness. But yet so much is attainable here as may truly be called fulness in regard of the world. The fulness of joy that all the pleasures of this earth can afford is but scarcity and want to the inward fulness of joy and contentation the poorest believers may have in God, reconciled in Christ. That which the wise man gives as the character of all earthly joy suits well,“I said of laughter, It is mad, and of mirth, what doeth it?”Eccl. ii. 2. Truly it cannot be supposed to be more real than that which is the ground and spring of it. It must be a perfunctorious,237superficial, and empty joy that is derived and distilled from such vanities. Nay, there is a madness in it besides, for men's apprehensions to swell so excessively towards poor, narrow, and limited things. It is a monster in reason to put such a value upon nothing, and make ourselves glad upon our own dreams and fancies. There is such a manifest abuse and violation of reason in it, that it can be supposed to proceed from nothing but a distemper in men's hearts. But, besides this, there are two other characters of it given (Prov. xiv. 13.),“Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.”There is no pure earthly joy, for it hath always a mixture of grief and sadness in the inward retired closet of the heart. It is of such deadness and inefficacy that it drives not out of the heart all discontentments and anxieties, but if the most jovial man, that seems to be transported with his delights would but retire within and examine his own conscience, he would find those delights have but little power to affect his heart. He would find terrible and dreadful representations there, that his joys may well for a time darken them, but cannot drive them away. And then it is the very natural law and fatal necessity that grief follows those joys at the heels, yea, is perpetually attending them, to come in their place. God hath so conjoined them together, and so disposed them, that men's joy shall be mingled with grief, but their grief is pure and unmixed, and that he who draws up joy to him from the creatures, must draw grief and vexation in that same chain, inseparably annexed to it by the wise ordination of God.But there are joys of the Holy Ghost arising from the intimation and apprehension of the gospel, from the consideration of the grace and goodness of God manifested in it and the experience of that in the soul, which are of another stamp and nature. These, indeed, affect the heart, and give the answer of a good conscience, in the blood of Christ, which is a continual feast. These drive out the bitter and dreadful apprehensions of sin and wrath. These sweeten and refresh the soul in all worldly afflictions and griefs. The heart of man knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. Indeed, the torments and perplexities of a troubled soul are better felt by itself than known by others, and so are the joys of that heart that apprehends Jesus Christ and peace purchased in him. They are such as no man that is a stranger to such things in his experience can apprehend. It is a joy unspeakable. O what unspeakable content gives it to the heart! And truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance, there needed not be so often an eclipse in the joys of believers. Yet the day is coming that ye shall see him fully as he is, and nothing be interposed between you and him, and then your joy shall be full &c.

1 John i. 4.—“And these things write we unto you, that your joy may be full.”

All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul towards that it desires and apprehends as good, tend of their own nature, and are directed by the very intention of the soul to some rest and tranquillity, some joy and contentation of spirit. If other things that have no knowledge have their centre of rest, how much more must man, who is an understanding creature, have it by the ordination and appointment of God! But there is this wide difference in the point of capacity of happiness between man and other creatures, that they, whatsoever excellent virtues or properties they have, yet know them not themselves, and so can neither enjoy what excellency themselves have, nor have use of what is in others. For to what purpose is it to shine forth, if there be no eye to see? What advantage hath the rose in its fragrancy, if it cannot smell itself? That which is not perceived, is as if it were not. And therefore it is an evident testimony, that all these visible things were created, not for themselves, but for man's sake, who knows them, can use them, and enjoy them. Here is, then, the peculiar capacity that God hath given to man,—to discern and know what he seeks, what he hath, and possesses, that so he may be able to enjoy it, or use it, according to the nature of it. This is a great point of God's image and conformity with him, whose infinite blessedness and joy riseth from that perfect comprehension and intuitive beholding of himself, and his own incomprehensible riches. So then, man's happiness or misery must depend upon this,—both what the soul fixeth upon, and what it apprehendeth to be in it. For if that eternal and universal good, the all-fulness of God, be the centre of the soul's desires and endeavours, and there be apprehended and discovered in God that infinite excellency and variety of delights which nothing else can afford so much as a shadow of, then there cannot but result from such a conjunction of the soul's apprehension, suitable to the fulness of God, and of the excellency and goodness of God, suitable to the desires of the soul, such a rest and tranquillity, such joy and satisfaction, as cannot choose but make the soul infinitely happier than the enjoyment of any other thing could do.

This being the thing, then, which all men's desires naturally tend unto, this tranquillity and perfect satisfaction of the heart being that which carries all men's hearts after it, and that which men seek for itself, and which they seek in all other things, the great misery of man is, that he mistakes the way to it, and seeks it where it is not to be found. The generality of men are so far degenerated, both from the impression of a divine majesty, and the sense of an immortal being within themselves, that they imagine to content and ease their own hearts in these outward, inconstant, perishing things, and so their life is spent in catching at shadows, in feeding on the wind, in labouring in the fire. There is nothing so plentifully satisfies our expectations as can quit the cost, and recompense the expense of our labour, toil, grief, and travail about it. There is nothing therefore but a continual, restless agitation of the heart from one thing to another, and that in a round, circling about, from one thing that now displeases or disappoints to things that were formerly loathed, as a sick man turns him from one side to another, or changes beds often, and at length returns, expecting to find some ease where he lay at first. And it may be judged that all circular motions are eternal, and so they can never be supposed to attain their end,—that is, rest and tranquillity. Therefore a soul thus carried in a round, by the vain imaginations of his heart, is likely never to settle and find solid rest and peace. Nay, how is it possible that they can give that tranquillity and contentation to the heart and soul of man, that are so utterly in their natures disproportioned to it, both because they are only suited to the senses, and[pg 294]likewise for that they are changeable? Now the soul is framed with a higher capacity, and can no more be satiated with visible things, than a man that is hungry can be satisfied with gold; and besides, it is immortal, and must have something to survive all the changes of time, and therefore is likely to rest nowhere but in that which hath eternal stability. Now, though these things cannot truly fill the heart, yet they swell the belly, like the east wind, or like the prodigal's husks, fill it with wind, which causeth many torments and distempers in the soul; and though they cannot give ease, yet they may be as thorns to prick and pierce a man through with many sorrows, as our Saviour speaks. So that there is no more wisdom or gain in this, than in gathering an armful of thorns, and enclosing and pressing hard unto them,—the more hardly and strongly we grip them, the more grievously they pierce us; or as if a man would flee into a hedge of thorns in a tempest,—the further he thrusts into it, he is the worse pricked: and that which he is fallen into is worse than that he fleeth from. I am sure all your experiences give a harmonious testimony to this, that there is no solid, permanent, constant, and equable heart-joy and contentation in all the fancied and imaginary felicities that this world adores. There is nothing of these things, that is not lesser, and lower in actual possession, nor in the first apprehension of them afar off. Nothing in them answers either our desires or expectations; and therefore, instead of peace and tranquillity, they breed more inward torment and disquiet, because of that necessary and inevitable disappointment that attends them. Therefore the apostle passeth all these things in silence, when he is to write of purpose, to give a fulness of joy; for he knows that in them there is neither that joy, nor that fulness of joy he would wish for from them; but it is other things he writes for this end.

Now, indeed, there hath been some wiser than others, that have their apprehension far above the rest of mankind, and have laboured to frame some rules and precepts to lead man into this true rest and tranquillity. And truly, in this they have done much to discover the vanity and madness of the common practice of men, and to draw man from sensible and outward things, to things invisible and spiritual. Yet there is a defectiveness in all the rules that natural reason can reach unto. There is some crookedness withal adheres to them, which shows our departure from our original. There are many excellent discourses of morality in heathen writings, which may be very subservient to a Christian, and useful to the composing and settling of his mind, amidst all the fluctuations and uncertainties of this world. They may come well in as subsidies and guards to a Christian's heart, to preserve that peace and joy it hath from God, and keep out the ordinary tumultuous passions that disturb the most part of men. But here is the lamentable failing, that while they call a man off things without, as adventitious, they lead him but into his own spirit within, as if he could there find that rest in the very enjoyment of his poor, miserable, wretched self. But Christ Jesus calls us into our own spirits, not to dwell there. For O what a loathsome and irksome habitation is a defiled heart and a guilty conscience! But rather, that finding nothing of that joy and refreshment within, we may then freely and fully forsake ourselves, as well as the world without, and transport into God in Christ, the only habitation of joy and delight, that being filled with anguish from the world, and from ourselves, we may more willingly divorce from both, and agree to join unto Jesus Christ, and to embrace him in our hearts, who is the only Fountain of life and joy, who had no other errand and business from heaven, but to repair man's joy,—as grievous a breach as any in the creation,—a thing as much missed and sought after as any thing, yea, sought after in all things that are sought. John xv. 11.“These things I have spoken to you, that your joy may be full.”Therefore the apostle propounds this as the end of his writing on this subject,—the word of life; these things write I“that your joy may be full;”and the way to attain this fulness of joy, he expressed in the former verse,—by fellowship with the Father and the Son.

That which makes all other things disproportioned to the soul of man, to give it this joy, is the extreme unsuitableness between them. The soul hath an infinite capacity, and besides, an immortality of endurance, but they are condemned under impotency to supply that infinite void and inconstancy, by which they must needs perish, and leave the soul without all comfort, and with more anxiety. But[pg 295]in those things written here we find all things suited and proportioned to the very great exigence of the soul. There is a suitableness in them, because of their spiritual nature, whereby they may close immediately with thy spirit. Other things are material and corporeal, and what union, what fellowship can a spirit be supposed to have with them? They are extrinsic, advenient things, that never come to a nearer union with thy soul; and though they could, they would debase thy soul, and not exalt it, because of a baser inferior nature. But these things, Jesus Christ, eternal life in him, these precious promises of the gospel, these spiritual privileges of Son-ship, &c., these are of a more divine nature, and by meditation and faith souls come to close with them. These are inward things more near the soul that believes, than himself is to himself; and so he may always carry them about in his heart, which may be a spring of everlasting joy. This no man can take from him. John xvi. 22. For the ground and fountain is inward, seated without the reach of all these vicissitudes and changes. Then, as they have a suitableness, so they have a fulness in them, to create fulness of joy. They are cordials to the heart, things that are in their own nature refreshing to the soul, and apt to beget heart-joy. Other things are not suitable to this, to produce any such inward soul-complacency. The things that are from without reach not so deep as the heart; they make their impressions rather on the outward senses, to tickle and please them, or the countenance, to put some pleasing shape upon it. But the wise man pronounceth all those joys that arise from external things to be superficial, only skin-deep.“In the midst of laughter the heart is sorrowful, and the end of that mirth is heaviness,”Prov. xiv. 13.Extrema gaudii luctus occupat.235There is no solid recreation to the soul in its retired thoughts, from all the delights of the senses; it is but like the pleasure of the itch, which no man esteems pleasure. But besides, as the things of the gospel affect the heart and soul by bringing soul-mercies and treasures, as forgiveness of sin, hope of heaven, &c., so there is a fulness in them, which may answerably fill all the corners of the heart with joy. There is an unexhaustedness in these things, an universality in Christ;—all in all, all the treasures of wisdom are in him; and may not this cause surely an high spring-tide of joy? The heart is eased upon the lowest clear apprehension of Christ and the gospel. It gives a heart-serenity and calmness to a troubled soul, that nothing else could do. Yet to make up the fulness of joy, as well as the solidity of it, to extend the measure of it, as well as to beget the true quality of it, it is requisite that not only there be a fulness in the object,—that is, full, superabundant, ample matter of rejoicing; but there must be a kind of fulness in the apprehension. It must be represented fully as it is, and the clouds of unbelief scattered; and then indeed, upon the full aspect of the gospel, and Christ in it, there is a fulness of joy that flows into the soul, as the sea is filled upon the full aspect of the moon. O that we could believe this, that there is a fulness of joy here, and nowhere else! Certainly, this alone being pondered and sunk into our hearts, would be a powerful reformer in us, and among us. How would it carry men's hearts to a disgracing and despising all the things that are held in admiration by men! How would it turn the channel of men's judgments, opinions, affections, and conversations! For certainly, whithersoever the tide of joy flows, thither the heart is carried, and this it is that all men are seeking, though they take many contrary and divers ways, as their own fancy leads them. Now, if once this were established in thy soul, that here is that truth and fulness of joy, which elsewhere is ignorantly and vainly sought, would it not divert thy desires, and turn the current of thy affections and endeavours, to fall into this ocean of gladness and delight? Elsewhere there is neither true joy nor full joy,—nec verum nec plenum gaudium. There is no verity in it; it is but an external garb and shadow, and there is no plenty or fulness in it. It fills not the hand of the reaper, it satisfieth not his very hunger. But here, when a soul is possessed with Christ by faith, and dwelleth in God by love, there is both reality and plenty. All the dimensions of the heart may be filled up. Some allegorize upon the triangular composition of man's heart, that no orbicular[pg 296]thing such as this world can fill it exactly without vacuity, but only the blessed and holy Trinity.236Truly we may conceive, this fulness of joy, excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son. Now, though these two be only mentioned yet the Holy Ghost must not be excluded, for the apostolic prayer doth attribute chiefly our fellowship with God to the Spirit, so that it is the Spirit unites our hearts, and associates them to God, and that seems to correspond between him and us. So then there is such a fellowship with the Father, Son, and Holy Ghost, that leaves no vacuity in the heart, that fills all the dimensions and corners of it with peace and joy.

But add unto this in the third place that these things have not only a fulness, but, withal a durableness, not only plenty, but besides, eternity and perpetuity, to correspond to the immortality of the soul. And this, certainly, is a great congruity, and so makes up much beauty and harmony, for what more incongruous and unsuitable than for an immortal spirit to spend itself, and give up itself to that which is not which must leave it, which is mortal, and fading in its own nature, without which it must continue infinitely longer than it can enjoy it? And what more comely than for an immortal thing to associate with eternal things, and to derive its joy from an eternal spring? For, when all things visible are done away, and things mortal abolished, then its joy none can take from it, because it takes its joy from that which must survive all these changes. Suppose any thing could for the present give a fulness of joy, and absolute content to the heart, yet, if we imagine that that thing may be separated and disjoined from the heart, and cease to be, certainly the very expectation of such an eternal separation would almost extinguish all the joy, and make it dry up of the fulness, for, may a soul think, what shall I do for ever when this well dries? Whence shall I draw water of joy? Out of what well? But now, that fear is removed, and the soul needs not lose its sweetness of the present enjoyment of God through anxious foresight of the future, because he may know that the perfect fulness that shall never ebb is but coming, and the sun is but ascending yet towards the meridian, from whence he shall never go down, but stand fixed, to be the eternal wonder and delight of angels and men.

Now, though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for, though their hearts be often filled with griefs and sorrows—partly from outward, partly from inward evils and afflictions,—yet, certainly, this ariseth but from the dark apprehension, dim belief, and slight consideration of those things that Christ spoke, and his apostles wrote unto us. We might, no question, keep our hearts in more peace and tranquillity, in all the commotions of the times or alterations in ourselves, if we did more steadfastly believe the gospel and keep more constant fellowship with God. But, however it be, there is radically a fulness of joy in every believer's heart. That seed is sown that shall one day be ripe of fulness of joy, it is always lying at the root, and reserved for them. O let us lay these things to heart, which, being laid to heart, and laid up in the heart, will fill it with this sweet fragrant perfume of peace and joy. They are written for this end, let us hear them for this end too, that our joy may be full. It is true, indeed, that this fulness of joy suits only the life to come, when the vessel is both enlarged and strengthened to contain it. Things that have strong spirits in them must have strong new bottles such as our crazy mortal bodies are not, therefore the Lord hath reserved the just fulness, the overflowings of this joy, for the time that the soul shall be purified from all sin, and the body delivered from all corruption. Because that sin lurks in many corners of the heart now, therefore this joy cannot fill up the heart and all the vacuities of it, for it is of so[pg 297]pure and heavenly a nature that it will not compound and intermingle with sin or sinful lusts. But when nothing of that remains in the heart then it flows in apace, and leaves no corner of the heart unsatisfied and unsupplied. I would have you, who get some tastes of this joy and peace by the way, not disquieted and troubled, because it abides not to be ordinary food. If you be set down again to your ordinary spare diet of manna in the wilderness and have not these first fruits and grapes of Canaan sent to you, think it not strange, for the fulness which you seek you are not capable of here, but you shall be capable of it hereafter. You ought, with patience, to wait for that day when your joy shall be full. As Christ is full, full measure heaped up and running over, will he mete out unto you then, and this shall be without the fear of any ebb or diminution of it for all eternity. Neither shall this fulness, and constant fulness, cloy the soul, or breed any satiety in it. There is fulness of joy without surfeit, without satiety, that which they have they shall always desire, and that which they desire they shall always have, everlasting desire and everlasting delight being married together in their fulness. But yet so much is attainable here as may truly be called fulness in regard of the world. The fulness of joy that all the pleasures of this earth can afford is but scarcity and want to the inward fulness of joy and contentation the poorest believers may have in God, reconciled in Christ. That which the wise man gives as the character of all earthly joy suits well,“I said of laughter, It is mad, and of mirth, what doeth it?”Eccl. ii. 2. Truly it cannot be supposed to be more real than that which is the ground and spring of it. It must be a perfunctorious,237superficial, and empty joy that is derived and distilled from such vanities. Nay, there is a madness in it besides, for men's apprehensions to swell so excessively towards poor, narrow, and limited things. It is a monster in reason to put such a value upon nothing, and make ourselves glad upon our own dreams and fancies. There is such a manifest abuse and violation of reason in it, that it can be supposed to proceed from nothing but a distemper in men's hearts. But, besides this, there are two other characters of it given (Prov. xiv. 13.),“Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.”There is no pure earthly joy, for it hath always a mixture of grief and sadness in the inward retired closet of the heart. It is of such deadness and inefficacy that it drives not out of the heart all discontentments and anxieties, but if the most jovial man, that seems to be transported with his delights would but retire within and examine his own conscience, he would find those delights have but little power to affect his heart. He would find terrible and dreadful representations there, that his joys may well for a time darken them, but cannot drive them away. And then it is the very natural law and fatal necessity that grief follows those joys at the heels, yea, is perpetually attending them, to come in their place. God hath so conjoined them together, and so disposed them, that men's joy shall be mingled with grief, but their grief is pure and unmixed, and that he who draws up joy to him from the creatures, must draw grief and vexation in that same chain, inseparably annexed to it by the wise ordination of God.

But there are joys of the Holy Ghost arising from the intimation and apprehension of the gospel, from the consideration of the grace and goodness of God manifested in it and the experience of that in the soul, which are of another stamp and nature. These, indeed, affect the heart, and give the answer of a good conscience, in the blood of Christ, which is a continual feast. These drive out the bitter and dreadful apprehensions of sin and wrath. These sweeten and refresh the soul in all worldly afflictions and griefs. The heart of man knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. Indeed, the torments and perplexities of a troubled soul are better felt by itself than known by others, and so are the joys of that heart that apprehends Jesus Christ and peace purchased in him. They are such as no man that is a stranger to such things in his experience can apprehend. It is a joy unspeakable. O what unspeakable content gives it to the heart! And truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance, there needed not be so often an eclipse in the joys of believers. Yet the day is coming that ye shall see him fully as he is, and nothing be interposed between you and him, and then your joy shall be full &c.

Sermon IX.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.The great design of the gospel is to make up the breach of man's joy, and open up the way to the fulness of it, and therefore it is the good news and glad tidings of great joy, the only best message that ever came to the world. Now it shows unto us the channel that this river of gladness and joy runs into, it discovers what is the way of the conveyance of it to the soul, and what are the banks it runs between, and that is fellowship with the Father and with the Son. In this channel that river of delight runs,—between the banks of the love of God to us, and our love to him. Herein a soul is happy, and accounts itself happy, and truly, in so much do we profit by the word, and answer the design of the gospel, by how much we estimate our happiness from this alone from the communication of God to us. Whensoever the gospel takes hold of your hearts, it will undoubtedly frame them to this,—to a measuring of all blessedness from God alone. And this will carry the heart to an undervaluing of all other things, as being too low and unworthy for this end, and so to a forsaking of every thing for the closer enjoyment of God. I fear many believers are little acquainted with this joy, because they draw not their joy singly out of the pure fountain of delight, but turn aside to other external comforts, and drown their souls in them. Now, indeed, these two cannot well consist together. If we take in any thing else to make up our happiness and comfort, so much we lose of God, and that which is truly spiritual, and therefore our hearts would be more purified from carnal delights, if we would have experience of this joy, we must hang only upon his countenance and company, else we lose the sweetness of it.Now the apostle prosecutes this further, to discover what conformity must be between them that should keep this fellowship, and what likeness of nature and qualities is necessary for them who would be happy in God's society.“This is the message we have heard,”saith he,“and which we declare unto you, that God is light,”&c. Take this jointly with that which went before,“this we declare, that ye may have fellowship with the Father and the Son.”And to the end this fellowship may hold and yield you fulness of joy, it is necessary that the nature of God be laid down as the pattern to which ye must be conformed,—“God is light,”and therefore you must be light too, if ye would have fellowship with that pure light. Now this, I say, is the full message of the gospel, that which was sent down from heaven with the Son of God, the messenger of the covenant, and which the apostles heard from him. Indeed the very manner of the proposal of these things stirs up our hearts to attention, and makes us more serious than commonly we are. That there is one, and such an one sent from heaven, with such an embassage as this is, to invite us to society with God again, one whose interest lies in this, to make us happy, and this he declares unto us, that he hath no other design but to fulfil our joy. O how powerful might this be on our hearts to conquer them, to make them willingly hearken to him! Any message that comes from heaven should be received with great reverence and respect of mortal men, because it comes from the court and palace of the great King. But when this is the substance of it, to make us happy in himself, to advance us to this incomparable dignity of society with himself, in which society there is a fulness of joy,—then how should we receive it with open hearts, and entertain it gladly! If we could take it always thus as a message from heaven, and look upon it and hear it in that notion, I think the fruit would be incomparably greater, for what is it that makes it dead and ineffectual in men's hearts, but that the apprehension of it degenerates and falls down from God to creatures, because it is not taken so as his word, carrying the stamp of his divine authority? We bring it forth, not as a message from him, but as from ourselves, and you receive it, not as from him, but from us, and thus it is adulterated and corrupted on both hands. My beloved, let us jointly mind this, that whatsoever we[pg 299]have to declare is a message from God to mortal men; and, therefore, let us so compose ourselves in his sight as if he were speaking to us. The conscience of a very heathen was awaked when Ehud told him he had a message from God to him. Eglon arose out of his seat, that he might hear it reverently, (Judg. iii. 20.) though it was a bloody message, as it proved in the event. Yet so much the common dictates of reason might teach you, that ye should arise and compose yourselves to reverend and awful attention to what the Lord God will speak. But when, moreover, we know that the sum of the message is to make us blessed, and raise us up to communion with him in his joy and happiness we are not only called to reverence, as to God, but to ardent affection and desire, as to him who by all means seeks our happiness. O how happy were he that could first hear and receive this message from him, and then declare it to others! But, however, though we should fail in that, this doth not change either the authority or nature of the message itself; and therefore, if men should be so far destitute of God as not to bring it from him immediately, yet do not you forsake your own mercy too, but receive it as that which is come forth from God, receive it for itself, as carrying in its bosom a fulness of joy to you, and receive it for his sake who moved this embassage first after sinners, and his sake who carried it to sinners, that is, for the Father and the Son, to whose fellowship you are here invited. Let us then hear the message.“This then is the message, that God is light,”&c. The ground of communion of persons is their union in nature, or likeness one to another. There is some general society between all mankind, as being conjoined in one common nature; but the contracting of that in narrower bounds of affinity and consanguinity doth enlarge the affection the more. You see it is natural for those who are joined by such relations of blood one to another, to love one another more than others out of these bonds. But true friendship draws the circle yet narrower, and contracts the love that is scattered abroad to mankind in a strange channel, to run towards one, or a few, and the foundation of this is some peculiar and particular similitude and likeness in manners and sympathy of disposition, which makes the souls of men to melt one into another, after some converse and acquaintance together. This is the bond that knits this near society, some conformity necessarily presupposed to communion and fellowship. Now, that which holds so in the communion of man with man, must be much more needful in man's communion with God, for all the societies, combinations, and conjunctions of the creatures, are but shadows of this higher communication of the spirit of man with God the Father of spirits. And, indeed, we may find some rude draughts and resemblances of this divine society, and of the rule according to which it must he modelled, in all the friendly or near conjunctions of creatures; for every thing is best preserved and agreeth best with things of its own nature. See the disposition of the parts of the world. Things contiguous and nearest other are also likest in nature one to another. So it is among men. The several agreements and symbolizings of men's spirits in different qualities and tempers, make several sorts of men, and part them into so many companies:Pares paribus congregantur. Simile simili gaudet.238Now, my beloved, this same supernatural and divine society that we speak of must be constituted according to this fundamental rule, that is, it is necessary, to the end that God and man may have fellowship together, that they come nearer in likeness one to another. Now for God, you know he cannot be liker us, for he is unchangeably holy and good. That were most absurd to bring down his Majesty to partake of our wretched infirmities of sin and darkness. Indeed in this he hath come as far as his own nature and our good would permit, to communicate in our nature, and all the sinless infirmities of it. It is impossible, then, that he should make up the distance by any change of himself, but we must be changed, and some way raised up to partake of the purity of his nature, and be transformed into some likeness to him, and then is the foundation of society and fellowship laid down.[pg 300]This is the apostle's meaning, in declaring to us what God is that according to that pattern, and in that glass we may see what to conform ourselves to, and may have a particular determination of the great qualification of those who pretend to fellowship with God.“God is light and in him is no darkness.”Now, take the just opposition—man is darkness and in him is no light. Now, what communion then can light have with darkness? Either the light must become darkness, or the darkness become light. Either the light must leave its glorious purity and forsake its nature—which cannot be admitted—or else the darkness of men's souls must be wiped off, and abolished by the brightness of God's light. And then there may be a communion between the primitive light and the derivative light, between the original light and that which flows out from the original. But take darkness remaining darkness, and light remaining light, and they cannot compone239together, for the first great separation that was made in the world was between light and darkness.“And God saw the light that it was good, and God divided the light from the darkness,”Gen. i. 4. And so it is impossible for men that live in the darkness of their minds, in ignorance, and in the darkness of sinful lusts, that they can have any fellowship with God, who is a fountain of pure light and undefiled sanctity.“What hast thou to do to take my covenant in thy mouth,”&c, and this God saith to the wicked. It is an incongruous and unsuitable thing, for man to pretend nearness and interest in this God and yet be buried in darkness and hatred of the light of personal reformation as a gold ring in a swine's nose, that rather deforms the jewel than beautifies the beast, so are the pretensions of ignorant and wicked men, to this divine society, &c.

1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.

The great design of the gospel is to make up the breach of man's joy, and open up the way to the fulness of it, and therefore it is the good news and glad tidings of great joy, the only best message that ever came to the world. Now it shows unto us the channel that this river of gladness and joy runs into, it discovers what is the way of the conveyance of it to the soul, and what are the banks it runs between, and that is fellowship with the Father and with the Son. In this channel that river of delight runs,—between the banks of the love of God to us, and our love to him. Herein a soul is happy, and accounts itself happy, and truly, in so much do we profit by the word, and answer the design of the gospel, by how much we estimate our happiness from this alone from the communication of God to us. Whensoever the gospel takes hold of your hearts, it will undoubtedly frame them to this,—to a measuring of all blessedness from God alone. And this will carry the heart to an undervaluing of all other things, as being too low and unworthy for this end, and so to a forsaking of every thing for the closer enjoyment of God. I fear many believers are little acquainted with this joy, because they draw not their joy singly out of the pure fountain of delight, but turn aside to other external comforts, and drown their souls in them. Now, indeed, these two cannot well consist together. If we take in any thing else to make up our happiness and comfort, so much we lose of God, and that which is truly spiritual, and therefore our hearts would be more purified from carnal delights, if we would have experience of this joy, we must hang only upon his countenance and company, else we lose the sweetness of it.

Now the apostle prosecutes this further, to discover what conformity must be between them that should keep this fellowship, and what likeness of nature and qualities is necessary for them who would be happy in God's society.“This is the message we have heard,”saith he,“and which we declare unto you, that God is light,”&c. Take this jointly with that which went before,“this we declare, that ye may have fellowship with the Father and the Son.”And to the end this fellowship may hold and yield you fulness of joy, it is necessary that the nature of God be laid down as the pattern to which ye must be conformed,—“God is light,”and therefore you must be light too, if ye would have fellowship with that pure light. Now this, I say, is the full message of the gospel, that which was sent down from heaven with the Son of God, the messenger of the covenant, and which the apostles heard from him. Indeed the very manner of the proposal of these things stirs up our hearts to attention, and makes us more serious than commonly we are. That there is one, and such an one sent from heaven, with such an embassage as this is, to invite us to society with God again, one whose interest lies in this, to make us happy, and this he declares unto us, that he hath no other design but to fulfil our joy. O how powerful might this be on our hearts to conquer them, to make them willingly hearken to him! Any message that comes from heaven should be received with great reverence and respect of mortal men, because it comes from the court and palace of the great King. But when this is the substance of it, to make us happy in himself, to advance us to this incomparable dignity of society with himself, in which society there is a fulness of joy,—then how should we receive it with open hearts, and entertain it gladly! If we could take it always thus as a message from heaven, and look upon it and hear it in that notion, I think the fruit would be incomparably greater, for what is it that makes it dead and ineffectual in men's hearts, but that the apprehension of it degenerates and falls down from God to creatures, because it is not taken so as his word, carrying the stamp of his divine authority? We bring it forth, not as a message from him, but as from ourselves, and you receive it, not as from him, but from us, and thus it is adulterated and corrupted on both hands. My beloved, let us jointly mind this, that whatsoever we[pg 299]have to declare is a message from God to mortal men; and, therefore, let us so compose ourselves in his sight as if he were speaking to us. The conscience of a very heathen was awaked when Ehud told him he had a message from God to him. Eglon arose out of his seat, that he might hear it reverently, (Judg. iii. 20.) though it was a bloody message, as it proved in the event. Yet so much the common dictates of reason might teach you, that ye should arise and compose yourselves to reverend and awful attention to what the Lord God will speak. But when, moreover, we know that the sum of the message is to make us blessed, and raise us up to communion with him in his joy and happiness we are not only called to reverence, as to God, but to ardent affection and desire, as to him who by all means seeks our happiness. O how happy were he that could first hear and receive this message from him, and then declare it to others! But, however, though we should fail in that, this doth not change either the authority or nature of the message itself; and therefore, if men should be so far destitute of God as not to bring it from him immediately, yet do not you forsake your own mercy too, but receive it as that which is come forth from God, receive it for itself, as carrying in its bosom a fulness of joy to you, and receive it for his sake who moved this embassage first after sinners, and his sake who carried it to sinners, that is, for the Father and the Son, to whose fellowship you are here invited. Let us then hear the message.

“This then is the message, that God is light,”&c. The ground of communion of persons is their union in nature, or likeness one to another. There is some general society between all mankind, as being conjoined in one common nature; but the contracting of that in narrower bounds of affinity and consanguinity doth enlarge the affection the more. You see it is natural for those who are joined by such relations of blood one to another, to love one another more than others out of these bonds. But true friendship draws the circle yet narrower, and contracts the love that is scattered abroad to mankind in a strange channel, to run towards one, or a few, and the foundation of this is some peculiar and particular similitude and likeness in manners and sympathy of disposition, which makes the souls of men to melt one into another, after some converse and acquaintance together. This is the bond that knits this near society, some conformity necessarily presupposed to communion and fellowship. Now, that which holds so in the communion of man with man, must be much more needful in man's communion with God, for all the societies, combinations, and conjunctions of the creatures, are but shadows of this higher communication of the spirit of man with God the Father of spirits. And, indeed, we may find some rude draughts and resemblances of this divine society, and of the rule according to which it must he modelled, in all the friendly or near conjunctions of creatures; for every thing is best preserved and agreeth best with things of its own nature. See the disposition of the parts of the world. Things contiguous and nearest other are also likest in nature one to another. So it is among men. The several agreements and symbolizings of men's spirits in different qualities and tempers, make several sorts of men, and part them into so many companies:Pares paribus congregantur. Simile simili gaudet.238

Now, my beloved, this same supernatural and divine society that we speak of must be constituted according to this fundamental rule, that is, it is necessary, to the end that God and man may have fellowship together, that they come nearer in likeness one to another. Now for God, you know he cannot be liker us, for he is unchangeably holy and good. That were most absurd to bring down his Majesty to partake of our wretched infirmities of sin and darkness. Indeed in this he hath come as far as his own nature and our good would permit, to communicate in our nature, and all the sinless infirmities of it. It is impossible, then, that he should make up the distance by any change of himself, but we must be changed, and some way raised up to partake of the purity of his nature, and be transformed into some likeness to him, and then is the foundation of society and fellowship laid down.[pg 300]This is the apostle's meaning, in declaring to us what God is that according to that pattern, and in that glass we may see what to conform ourselves to, and may have a particular determination of the great qualification of those who pretend to fellowship with God.“God is light and in him is no darkness.”Now, take the just opposition—man is darkness and in him is no light. Now, what communion then can light have with darkness? Either the light must become darkness, or the darkness become light. Either the light must leave its glorious purity and forsake its nature—which cannot be admitted—or else the darkness of men's souls must be wiped off, and abolished by the brightness of God's light. And then there may be a communion between the primitive light and the derivative light, between the original light and that which flows out from the original. But take darkness remaining darkness, and light remaining light, and they cannot compone239together, for the first great separation that was made in the world was between light and darkness.“And God saw the light that it was good, and God divided the light from the darkness,”Gen. i. 4. And so it is impossible for men that live in the darkness of their minds, in ignorance, and in the darkness of sinful lusts, that they can have any fellowship with God, who is a fountain of pure light and undefiled sanctity.“What hast thou to do to take my covenant in thy mouth,”&c, and this God saith to the wicked. It is an incongruous and unsuitable thing, for man to pretend nearness and interest in this God and yet be buried in darkness and hatred of the light of personal reformation as a gold ring in a swine's nose, that rather deforms the jewel than beautifies the beast, so are the pretensions of ignorant and wicked men, to this divine society, &c.

Sermon X.1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.Who is a fit messenger to declare this message? Can darkness comprehend the light, or apprehend it? Or can those that are blind form any lively notion of light, to the instruction and persuasion of others? Truly, no more can we conceive or speak of God, who is that pure light, than a blind man can discourse on colours, or a deaf man on sounds.“Who is blind as the Lord's servant?”And therefore who are more unmeet to declare this message of light? What reverence and godly fear ought this to be declared withal, when mortal man speaks of the eternal God unto mortal men? What composure of spirit should be in us? What trembling and adoration? For, at our best, we can but declare our own ignorance, and the furthest attainment in this knowledge is but a further discovery of man's darkness. We have three ways of creeping towards that glorious light of God. First, his own works are like some visible appearances of that invisible and incomprehensible God, and in these we know him, but not what he is in himself. Consider how dark and dull we are in piercing into the hidden natures of things, even below us, as beasts and plants. We behold some effects flow from them, but from what principle these do flow, that we know not. How much less can we apprehend any thing suitable of the divine Majesty, that is infinitely above us, from these wonderful and glorious works of his power and wisdom! Man is endowed with wisdom to do some excellent works of art, as planting, grafting, building, painting, weaving, and such like. But the beasts that are below us cannot apprehend from these works what the nature of man is. Now is there not a more infinite distance, a greater disproportion between us and the divine nature, so that we cannot rise up to an understanding notion of it, in itself? Nay, besides, one man will do many things which another cannot understand—he beholds the art of it, he sees the matter, but yet he cannot pierce into the mind of the workman, and look upon that wisdom and idea of his mind. Therefore all that we can conclude from these wonderful works of God, is some silent admiration of him. If these be such, then what must he be?[pg 301]How infinitely distant from them, and transcendent over them? But what he is, these cannot declare, and we cannot apprehend. Then we use to climb up to the knowledge of God, by attributing to him all the perfections, excellencies, and eminences of the creatures. Whatsoever commends them we apprehend that originally and infinitely in him, and thus we spell out that name that is most simply one, in many letters and characters, according to our mean capacity, as children when they begin to learn. So we ascribe to him wisdom, goodness, power, justice, holiness, mercy, truth, &c. All which names being taken from the creatures, and so having significations suited to our imperfections, they must needs come infinitely short of him, and so our apprehensions of them. These are scattered among the creatures, therefore they cause divers conceptions in us, but all these are united in him. He is a most simple, pure being, that eminently and virtually is all things, and properly is none of all.Another way we have of apprehending him, by way of negation, denying all the imperfections of the creatures, and removing them at an infinite distance from him. And truly, though this be an imperfection in knowledge, yet it is the greatest knowledge we can attain to, to know rather what he is not, than what he is. He is not limited to any place, nor bounded with any measures and degrees of perfection, as creatures are, therefore we call him infinite. He is not comprehended within the limits of time, but comprehends all within himself, therefore he is eternal. He is not subject to changes and alterations, therefore called immutable. He is not compounded, as a result of divers parts, therefore he is most purely simple, and one. He is not like those things we see and hear, that fall under our senses, therefore we call him a Spirit, or a spiritual Being. Now, in all these weak endeavours of man, to detain and fix his own spirit in the contemplation of God, if he cannot reach the understanding of what God is, yet certainly he will attain this great point of wisdom,—not to be ignorant of his own ignorance. And truly, my beloved, this is the thing I would have us to learn to know, that the admiration of God in silence is the best expression of him. We would not search into these mysteries, to satisfy our curiosity, but rather compose our hearts to a continual silent wondering before him for where our understandings are confounded, and our minds overwhelmed with the infiniteness of that glory, so that we can see nothing but our ignorance of all this should certainly compose all to quiet admiration, for silence and wonder is the proper and natural posture of a soul that is at a stand, and can neither get forward for inaccessible light, nor will retire backward, for that it apprehends already.“This then is the message, that God is light.”Because we cannot conceive in our poor narrow minds what God is in himself, therefore he expresseth to us often in similitudes to the creatures, and condescends to our capacity. As he stands in manifold relations to us, so he takes the most familiar names, that may hold out to our dull senses what we may expect of him. Therefore he calls himself a Father, a King, a Husband, a Rock, a Buckler, and Strong Tower, a Mountain, and whatsoever else they may represent to our hearts, that which may strengthen them in believing. But there is no creature so directly attributed to God, as light, none used to express his very nature and being, as abstracted from these relations, but this,—“God is light,”and Christ takes it to himself—“the light of the world, and the life of men.”The truth is, it hath some excellency in it above all other visible creatures, that it may fitly carry some resemblance to him. The scripture calls light his garment, Psal. civ. 2. And truly it is a more glorious robe of Majesty than all the royal and imperial robes and garments of state that either angels or men could contrive. The light is, as it were, a visible appearance of the invisible God. He hath covered his invisible nature with this glorious garment to make himself in a manner visible to man. It is true, that light is but, as it were, a shadow of that inaccessible light,umbra Dei. It is the dark shadow of God, who is himself infinitely more beautiful and glorious. But yet, as to us, it hath greater glory and majesty in it than any creature besides. It is the chief of the works of God, without which the world would be without form, and void. It is the very beauty of the creation, that which gives lustre and amiableness to all that is in it, without which the pleasantest paradise would become a wilderness, and this beautiful structure, and adorned palace[pg 302]of the world, a loathsome dungeon. Besides the admirable beauty of it, it hath a wonderful swift conveyance, throughout the whole world, the upper and lower, in a moment, in the twinkling of an eye. It is carried from the one end of heaven to the other in a moment, and who can say by what way the light is parted? Job xxxviii. 24. Moreover it carries alongst with it a beautiful influence, and a refreshing heat and warmness, which is the very life and subsistence of all the creatures below. And so, as there is nothing so beautiful, so, nothing so universally and highly profitable. And to all this, add that singular property of it, that it is not capable of infection, it is of such absolute purity, that it can communicate itself to the dunghill, as well as to the garden, without receiving any mixture from it. In all the impurities it meets withal, it remains unmixed and untainted, and preserves its own nature entire. Now you may perceive, that there is nothing visible that is fitter to resemble the invisible God, than this glorious, beautiful, pure, and universally communicable creature, light.Hereby you may have shadowed out unto you the nature of God, that he is an all knowing, intelligent Being. As light is the first and principal visible thing yea, that which gives visibility to all things, and so is in its own nature a manifestation of all things material and bodily, so God is the first object of the understanding—primum intelligibile, et primum intelligens. Nothing so fit an emblem of knowledge as light, and truly in that respect God is the original light, a pure intellectual light that hath in himself the perfect idea and comprehension of all things. He hath anticipated in himself the knowledge of all, because all things were formed in his infinite understanding, and lay, as it were, first hid in the bowels of his infinite power. Therefore he is a globe or mass of light and knowledge, like the sun, from whom nothing is hid. Hell and destruction are not covered to him. There is no opacity, no darkness or thickness in the creation, that can terminate or bound this light, or hinder his understanding to pierce into it. Now as all things, by the irradiation of the light, become visible so the participation of this glorious Sun of righteousness, and the shining of his beams into the souls of men, makes them to partake of that heavenly intellectual nature, and reflects a wonderful beauty upon them, which is not in the rest of the world.Besides, here is represented to us the absolute purity and perfection of God's nature,—“God is light, and in him is no darkness.”Besides the purity of the light of knowledge, there is a purity of the beauty of holiness. The glorious light of God's virtue, and power, and wisdom, is communicated to all the creatures. There is an universal extent of his influence towards the good and bad, as the sun shines on both and yet there is no spot nor stain upon his holiness or righteousness, from all his intermingling with the creatures, the worst and basest creatures. All his works are holy and righteous, even his works in unholy and unrighteous men. He draws no defilement from the basest of the creatures, nor yet from the sinfulness of it. He can be intimately present and conjoined in working, in virtue and power, in care and providence with the dirt and mire of the streets, with the beasts of the field, and yet that is no stain upon his honour or credit, as men would suppose it to be, no more than it is a dishonour to the sun to shine on the dunghill. In a word, there is no mixture of ignorance, darkness, impunity, or iniquity in him not the least shadow of change or turning not the least seed of imperfection. In regard of him, the moon is not clean, and the sun is spotted. In respect of his holiness, angels may be charged with folly.Then add unto this to make up the resemblance fuller, the bounty and benignity of his influence upon the world, the flowings forth of his infinite goodness, that enrich the whole earth. Look as the sun is the greatest and most universal benefactor—his influence and heat is the very renovation of the world of the world. It makes all new, and green and flourishing, it puts a youth upon the world, and so is the very spring and fountain of life to all sublunary things. How much is that true of the true light, of the substantial, of whom this sun is but a shadow? He is the life of the world, and the light of men. Every good gift, and every perfect donation descends from him, James i. 17. His influence is more universal to the being, to the moving, to the living of all things. And then Jesus Christ, the Sun of righteousness, is carried about in the orb of the gospel, and in his beams there is a healing virtue.[pg 303]These are the refreshments of poor wearied souls, that are scorched with the anger of God. There is an admirable heat and warmness of love and affection that this glorious light carries embosomed in it, and that is it that pierces into souls, and warms hearts, and quickens dead spirits, and puts a new face upon all again. This is the spring of all the life that is truly spiritual, and it hath as sweet and comfortable effects upon the souls of men who receive the truth in love, the light in love, that is, the light with heat, as ever the sun approaching near the earth hath had upon plants and living creatures.And to complete the resemblance more, there may be something of the infallibility and incomprehensibility of the divine Majesty here represented. For though nothing be clearer than the light yet there is nothing in its own nature darker than light that which is so manifest to the eyes, how obscure is it to the understanding! Many debates and inquiries have been about it, but yet it is not known what that is, by which we know all things. Certainly such is the divine light. It is inconceivable and inexpressible, therefore is he said to dwell in light inaccessible and full of glory, 1 Tim. vi. 16. There is a twofold darkness that hinders us to see God, a darkness of ignorance in us, and a darkness of inaccessible light in him. The one is a vail upon our hearts, which blinds and darkens the souls of men, that they do not see that which is manifest of God, even in his works. O that cloud of unbelief that is spread over our souls, which hinders the glorious rays of that divine light to shine into them! This darkness Satan contributes much to, who is the prince of darkness, 2 Cor. iv. 4. This makes the most part of souls like dungeons within, when the glorious light of the gospel surrounds them without. This earthliness and carnality of our hearts makes them like the earth, receive only the light in the upper and outward superfice, and not suffer it to be transmitted into our hearts to change them. But when it pleaseth him, who at the first, by a word of power,“commanded light to shine out of darkness,”he can scatter that cloud of ignorance, and draw away the vail of unbelief, and can by his power and art, so transform the soul, as to remove its earthly quality, and make it transparent and pure, and then the light will shine into the heart, and get free access into the soul. But though this darkness were wholly removed, there is another darkness, that ariseth not from the want of light, but from the excessive superabundance of light—caligo lucis nimiæ,240that is, a divine darkness, a darkness of glory, such an infinite excess and superplus of light and glory, above all created capacities, that it dazzles and confounds all mortal or created understandings. We see some shadows of this, if we look up to the clear sun. We are able to see nothing for too much light. There is such an infinite disproportion here between the eye of our mind, and this divine light of glory, that if we curiously pry into it, it is rather confounding and astonishing, and therefore it fills the souls of saints with continual silent admiration and adoration.

1 John i. 5.—“This then is the message which we have heard of him, and declare unto you, that God is light,”&c.

Who is a fit messenger to declare this message? Can darkness comprehend the light, or apprehend it? Or can those that are blind form any lively notion of light, to the instruction and persuasion of others? Truly, no more can we conceive or speak of God, who is that pure light, than a blind man can discourse on colours, or a deaf man on sounds.“Who is blind as the Lord's servant?”And therefore who are more unmeet to declare this message of light? What reverence and godly fear ought this to be declared withal, when mortal man speaks of the eternal God unto mortal men? What composure of spirit should be in us? What trembling and adoration? For, at our best, we can but declare our own ignorance, and the furthest attainment in this knowledge is but a further discovery of man's darkness. We have three ways of creeping towards that glorious light of God. First, his own works are like some visible appearances of that invisible and incomprehensible God, and in these we know him, but not what he is in himself. Consider how dark and dull we are in piercing into the hidden natures of things, even below us, as beasts and plants. We behold some effects flow from them, but from what principle these do flow, that we know not. How much less can we apprehend any thing suitable of the divine Majesty, that is infinitely above us, from these wonderful and glorious works of his power and wisdom! Man is endowed with wisdom to do some excellent works of art, as planting, grafting, building, painting, weaving, and such like. But the beasts that are below us cannot apprehend from these works what the nature of man is. Now is there not a more infinite distance, a greater disproportion between us and the divine nature, so that we cannot rise up to an understanding notion of it, in itself? Nay, besides, one man will do many things which another cannot understand—he beholds the art of it, he sees the matter, but yet he cannot pierce into the mind of the workman, and look upon that wisdom and idea of his mind. Therefore all that we can conclude from these wonderful works of God, is some silent admiration of him. If these be such, then what must he be?[pg 301]How infinitely distant from them, and transcendent over them? But what he is, these cannot declare, and we cannot apprehend. Then we use to climb up to the knowledge of God, by attributing to him all the perfections, excellencies, and eminences of the creatures. Whatsoever commends them we apprehend that originally and infinitely in him, and thus we spell out that name that is most simply one, in many letters and characters, according to our mean capacity, as children when they begin to learn. So we ascribe to him wisdom, goodness, power, justice, holiness, mercy, truth, &c. All which names being taken from the creatures, and so having significations suited to our imperfections, they must needs come infinitely short of him, and so our apprehensions of them. These are scattered among the creatures, therefore they cause divers conceptions in us, but all these are united in him. He is a most simple, pure being, that eminently and virtually is all things, and properly is none of all.

Another way we have of apprehending him, by way of negation, denying all the imperfections of the creatures, and removing them at an infinite distance from him. And truly, though this be an imperfection in knowledge, yet it is the greatest knowledge we can attain to, to know rather what he is not, than what he is. He is not limited to any place, nor bounded with any measures and degrees of perfection, as creatures are, therefore we call him infinite. He is not comprehended within the limits of time, but comprehends all within himself, therefore he is eternal. He is not subject to changes and alterations, therefore called immutable. He is not compounded, as a result of divers parts, therefore he is most purely simple, and one. He is not like those things we see and hear, that fall under our senses, therefore we call him a Spirit, or a spiritual Being. Now, in all these weak endeavours of man, to detain and fix his own spirit in the contemplation of God, if he cannot reach the understanding of what God is, yet certainly he will attain this great point of wisdom,—not to be ignorant of his own ignorance. And truly, my beloved, this is the thing I would have us to learn to know, that the admiration of God in silence is the best expression of him. We would not search into these mysteries, to satisfy our curiosity, but rather compose our hearts to a continual silent wondering before him for where our understandings are confounded, and our minds overwhelmed with the infiniteness of that glory, so that we can see nothing but our ignorance of all this should certainly compose all to quiet admiration, for silence and wonder is the proper and natural posture of a soul that is at a stand, and can neither get forward for inaccessible light, nor will retire backward, for that it apprehends already.

“This then is the message, that God is light.”Because we cannot conceive in our poor narrow minds what God is in himself, therefore he expresseth to us often in similitudes to the creatures, and condescends to our capacity. As he stands in manifold relations to us, so he takes the most familiar names, that may hold out to our dull senses what we may expect of him. Therefore he calls himself a Father, a King, a Husband, a Rock, a Buckler, and Strong Tower, a Mountain, and whatsoever else they may represent to our hearts, that which may strengthen them in believing. But there is no creature so directly attributed to God, as light, none used to express his very nature and being, as abstracted from these relations, but this,—“God is light,”and Christ takes it to himself—“the light of the world, and the life of men.”The truth is, it hath some excellency in it above all other visible creatures, that it may fitly carry some resemblance to him. The scripture calls light his garment, Psal. civ. 2. And truly it is a more glorious robe of Majesty than all the royal and imperial robes and garments of state that either angels or men could contrive. The light is, as it were, a visible appearance of the invisible God. He hath covered his invisible nature with this glorious garment to make himself in a manner visible to man. It is true, that light is but, as it were, a shadow of that inaccessible light,umbra Dei. It is the dark shadow of God, who is himself infinitely more beautiful and glorious. But yet, as to us, it hath greater glory and majesty in it than any creature besides. It is the chief of the works of God, without which the world would be without form, and void. It is the very beauty of the creation, that which gives lustre and amiableness to all that is in it, without which the pleasantest paradise would become a wilderness, and this beautiful structure, and adorned palace[pg 302]of the world, a loathsome dungeon. Besides the admirable beauty of it, it hath a wonderful swift conveyance, throughout the whole world, the upper and lower, in a moment, in the twinkling of an eye. It is carried from the one end of heaven to the other in a moment, and who can say by what way the light is parted? Job xxxviii. 24. Moreover it carries alongst with it a beautiful influence, and a refreshing heat and warmness, which is the very life and subsistence of all the creatures below. And so, as there is nothing so beautiful, so, nothing so universally and highly profitable. And to all this, add that singular property of it, that it is not capable of infection, it is of such absolute purity, that it can communicate itself to the dunghill, as well as to the garden, without receiving any mixture from it. In all the impurities it meets withal, it remains unmixed and untainted, and preserves its own nature entire. Now you may perceive, that there is nothing visible that is fitter to resemble the invisible God, than this glorious, beautiful, pure, and universally communicable creature, light.

Hereby you may have shadowed out unto you the nature of God, that he is an all knowing, intelligent Being. As light is the first and principal visible thing yea, that which gives visibility to all things, and so is in its own nature a manifestation of all things material and bodily, so God is the first object of the understanding—primum intelligibile, et primum intelligens. Nothing so fit an emblem of knowledge as light, and truly in that respect God is the original light, a pure intellectual light that hath in himself the perfect idea and comprehension of all things. He hath anticipated in himself the knowledge of all, because all things were formed in his infinite understanding, and lay, as it were, first hid in the bowels of his infinite power. Therefore he is a globe or mass of light and knowledge, like the sun, from whom nothing is hid. Hell and destruction are not covered to him. There is no opacity, no darkness or thickness in the creation, that can terminate or bound this light, or hinder his understanding to pierce into it. Now as all things, by the irradiation of the light, become visible so the participation of this glorious Sun of righteousness, and the shining of his beams into the souls of men, makes them to partake of that heavenly intellectual nature, and reflects a wonderful beauty upon them, which is not in the rest of the world.

Besides, here is represented to us the absolute purity and perfection of God's nature,—“God is light, and in him is no darkness.”Besides the purity of the light of knowledge, there is a purity of the beauty of holiness. The glorious light of God's virtue, and power, and wisdom, is communicated to all the creatures. There is an universal extent of his influence towards the good and bad, as the sun shines on both and yet there is no spot nor stain upon his holiness or righteousness, from all his intermingling with the creatures, the worst and basest creatures. All his works are holy and righteous, even his works in unholy and unrighteous men. He draws no defilement from the basest of the creatures, nor yet from the sinfulness of it. He can be intimately present and conjoined in working, in virtue and power, in care and providence with the dirt and mire of the streets, with the beasts of the field, and yet that is no stain upon his honour or credit, as men would suppose it to be, no more than it is a dishonour to the sun to shine on the dunghill. In a word, there is no mixture of ignorance, darkness, impunity, or iniquity in him not the least shadow of change or turning not the least seed of imperfection. In regard of him, the moon is not clean, and the sun is spotted. In respect of his holiness, angels may be charged with folly.

Then add unto this to make up the resemblance fuller, the bounty and benignity of his influence upon the world, the flowings forth of his infinite goodness, that enrich the whole earth. Look as the sun is the greatest and most universal benefactor—his influence and heat is the very renovation of the world of the world. It makes all new, and green and flourishing, it puts a youth upon the world, and so is the very spring and fountain of life to all sublunary things. How much is that true of the true light, of the substantial, of whom this sun is but a shadow? He is the life of the world, and the light of men. Every good gift, and every perfect donation descends from him, James i. 17. His influence is more universal to the being, to the moving, to the living of all things. And then Jesus Christ, the Sun of righteousness, is carried about in the orb of the gospel, and in his beams there is a healing virtue.[pg 303]These are the refreshments of poor wearied souls, that are scorched with the anger of God. There is an admirable heat and warmness of love and affection that this glorious light carries embosomed in it, and that is it that pierces into souls, and warms hearts, and quickens dead spirits, and puts a new face upon all again. This is the spring of all the life that is truly spiritual, and it hath as sweet and comfortable effects upon the souls of men who receive the truth in love, the light in love, that is, the light with heat, as ever the sun approaching near the earth hath had upon plants and living creatures.

And to complete the resemblance more, there may be something of the infallibility and incomprehensibility of the divine Majesty here represented. For though nothing be clearer than the light yet there is nothing in its own nature darker than light that which is so manifest to the eyes, how obscure is it to the understanding! Many debates and inquiries have been about it, but yet it is not known what that is, by which we know all things. Certainly such is the divine light. It is inconceivable and inexpressible, therefore is he said to dwell in light inaccessible and full of glory, 1 Tim. vi. 16. There is a twofold darkness that hinders us to see God, a darkness of ignorance in us, and a darkness of inaccessible light in him. The one is a vail upon our hearts, which blinds and darkens the souls of men, that they do not see that which is manifest of God, even in his works. O that cloud of unbelief that is spread over our souls, which hinders the glorious rays of that divine light to shine into them! This darkness Satan contributes much to, who is the prince of darkness, 2 Cor. iv. 4. This makes the most part of souls like dungeons within, when the glorious light of the gospel surrounds them without. This earthliness and carnality of our hearts makes them like the earth, receive only the light in the upper and outward superfice, and not suffer it to be transmitted into our hearts to change them. But when it pleaseth him, who at the first, by a word of power,“commanded light to shine out of darkness,”he can scatter that cloud of ignorance, and draw away the vail of unbelief, and can by his power and art, so transform the soul, as to remove its earthly quality, and make it transparent and pure, and then the light will shine into the heart, and get free access into the soul. But though this darkness were wholly removed, there is another darkness, that ariseth not from the want of light, but from the excessive superabundance of light—caligo lucis nimiæ,240that is, a divine darkness, a darkness of glory, such an infinite excess and superplus of light and glory, above all created capacities, that it dazzles and confounds all mortal or created understandings. We see some shadows of this, if we look up to the clear sun. We are able to see nothing for too much light. There is such an infinite disproportion here between the eye of our mind, and this divine light of glory, that if we curiously pry into it, it is rather confounding and astonishing, and therefore it fills the souls of saints with continual silent admiration and adoration.

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