the Spirit of God does it, Walk as children of the light". But, to proceed to speak to the other parts of this verse, under the second head, the principle of this calling. It is known and confessed to be a chief point of wisdom in a man, to consider what he is, from whom he hath that his being, and to what end. When a christian hath thought on this in his natural being, as he is a man, he hath the same to consider over again of his spiritual being, as he is a christian, and so a new creature. And in this notion, all the three are very clearly represented to him in these words, 1. What he is. First, by these titles of dignity in the first words of this verse. And again by an estate of light in the last clause of it. 2. Whence a christian hath this excellent being, is very clearly expressed here, He hath called. That God, who is the author of all kind of being, hath given you this, called you from darkness to his marvellous light. If you be a chosen generation, it is he that hath chosen you. If you be a royal priesthood, you know that it is he that hath anointed you. a holy nation, he hath sanctified you". If a peculiar or purchased people, it is he that hath bought you. All are in this calling, and they are all one thing. 3. To what end, to shew forth his praises. Of the first of these in all the several expressions of it we have spoken before, now are to be considered the other two. If 2. He hath called you.] They that live in the society, and profess the faith of christians, are called unto light, the light of the gospel that shines in the church of God. Now this is no small favour and privilege, while many people are left in darkness, and in the shadow of death, to have this light arise upon us, and to be in the region of it, the church, the Goshen of the world; for by this outward light we are invited to this b Joh. xvii. 17. 2 Eph. v. 8. a 1 Pet. i. 2. happy state of saving inward light, and that is here to be understood as the means of this. These Jews that were called to the profession of the christian faith, to whom our apostle writes, were even in that called unto a light hid from the rest of their nation, and from many other nations in the world: but because the Apostle doth undoubtedly describe here the lively spiritual state of true believers, therefore this calling doth further import the effectual work of conversion, making the daylight of salvation, not only without, but within them, the day-star to arise in their hearts, as he speaks. When the sun is arisen, yet if a man be lying fast in a dark prison, and in a deep sleep too, it is not day to him; he is not called to light, till some open the doors and awake him, and bring him forth to it. This God doth, in the calling here meant. That which is here termed, calling, in regard of the way of God's working with the soul, is in regard of the power of it, called a rescuing, and bringing forth of the soul; so the apostle St. Paul speaks of it, Delivered from the power of darkness, and translated to the kingdom of his dear Son. That delivering and translating is this calling; and it is from the power of darkness, a forcible power, that detains the soul captive: as there are chains of eternal darkness upon damned spirits, which shall never be taken off, wherein they are said to be reserved to the judgment of the great day; so there are chains of spiritual darkness upon the unconverted soul, that can be taken off by no other hand, but the powerful hand of God. He calls the sinner to come forth, and withal causes by the power of that his voice, the bolts and fetters to fall off, and enables the soul to come forth, into the light. It is an operative word that effects what it bids, as that in the creation, He said, let there be light, and it was light. To which the apostle hath reference, when he says, God who commanded the light to shine out of darkness, hath shined into your hearts'. God calls man, he works with him indeed, as with a reasonable creature; but sure he likewise works as himself, as an Almighty Creator. He works strongly, and sweetly, with an Almighty easiness. One man may call another to this light; and if there be no more, he may call long enough to no purpose; as they tell of Mahomet's miracle that misgave, he called a mountain to come to him, but it stirred not. But his call that shakes and removes the mountains, doth in a way known to himself, turn and wind the heart which way he pleaseth. The voice of the Lord is powerful and full of majesty, If he speaks once to the heart it cannot chuse but follow him, and yet most willingly chuses that. The workings of grace (as oil to which it is often compared) do insensibly, and silently penetrate, and sink into the soul, and dilate themselves through it. That word of his own calling, disentangles the heart from all its nets (as it did the disciples) to follow Christ. That call that brought St. Matthew presently from his receipt of custom, puts off the heart from all its customs, and receipts too: makes it reject gains and pleasures, and all that hinders it, to go after Christ. And it is a call that touches the soul so, as the touch of Elijah's mantle, that made Elisha follow him. Go back, said he, for what have I done unto thee? yet he had done so much, as made him forsake all to go with him. And this every believer is most ready to acknowledge, that knows what the rebellion of his heart was, and what his miserable love of darkness was; that the gracious, yet mighty call of God, was that, which drew him out of it, and therefore he willingly assents to that. Which lead us to the third thing to be spoken of, namely, the end of this calling and state of christians, which is to shew forth his praise, who hath so mercifully, and so powerfully called them from so miserable to so happy an estate. For 1. this is God's end in calling us, to commuf 2 Cor. iv. 6. 8 Psal. xxix. 4. h1 Kings xix. 20. nicate his goodness to us, that so the glory of it may return to himself. The highest agent cannot work but for the highest end; so that, as the apostle speaks, when God would confirm his covenant by an oath, he sware by himself, because he could swear by no greater, so in all things he must be the end of his own actions; because there is no greater, nor better end, yea none by infinite odds so great, or good; particularly in the calling and exalting a number of lost mankind to so great honour, and happiness, both in designing that great work and in performing it, he aims at the opening, and declaring of his rich grace, for the glory of it. As the Apostle St. Paul tells us once, and again! 2. As this is God's end, it ought to be ours, and therefore ours because it is his. And for this very purpose, both here and elsewhere, are we put in mind of it, that we may be true to his end, and intend it with him: this is his purpose in calling us, and therefore it is our great duty being so called, to declare his praises. All things and persons shall pay this tribute; even they that are most unwilling: but the happiness of his chosen is, that they are active in it, others are passive only. Whereas, the rest have his praise wrested from them, they do declare it chearfully, as the glorious angels do. As the gospel brings them glad tidings of peace from God, and declares to them that love and mercy that is in him, they smother it not, but proclaim it; they declare it, and set forth the glory of it, with their utmost power and skill. There be in this two things, 1. Not only to speak upon all occasions to the advantage of his grace, but that the frame of their actions be such as doth tend to the exalting of God. And 2. That in those actions they do intend this end, or set up this for their aim. 1. Their words and actions being conformable to that high, and holy estate, to which they are called, i Eph. i. 6, 12. do commend, and praise their Lord, that hath called them to it. The virtues that are in them tell us of his virtues, as brooks lead us to their springs. Then faith glorifies God, when a christian can quietly repose, and trust on God, in a matter of very great difficulty, wherein there is no other thing to stay him but God alone, this declares, that there is strength enough in God that bears him up, that there must be in him that real abundance of goodness and truth that the word speaks of him, Abraham believed, and gave glory to God. This is that which a believer can do, to declare the truth of God, he relies on it. He that believes sets to his seal that God is true'. So also their holiness is for his praise. Men hear that there is a God who is infinitely holy, but they can neither see him, nor his holiness; but when they perceive some lineaments of it in the faces of his children, which are in no others; this may convince them that its perfection, which must be somewhere, can be no where else, but in their heavenly Father. When these that are his peculiar plants bring forth the fruits of holiness, which naturally they yielded not, it testifies a supernatural work of his hand, that planted them, and the more they are fruitful the greater is his praise. Herein (says our Saviour,) is your heavenly Father glorified, that ye bring forth much fruit. Were it not the conscience of this duty to God, and possibly the necessity of their station, and calling, it may be, some christian had rather altogether lock up, and keep within him any grace he hath, than let it appear at all, considering some hazards he and it runs in the discovery; and it may be, could take some pleasure in the world's mistakes, and disesteem of him. But, seeing both piety, and charity requires the acting of graces in converse with men, that which hypocricy doth for itself, a real christian may, and should do for God. 2. The other thing mentioned as making up this rule, will give the difference; that not only, what * Rom. iv. 20. 1 John iii. 33. m John xv. 8. |