1 Peter 2:9

But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that you should show forth the praises of him who has called you out of darkness into his marvelous light.

It is matter of very much both consolation, and instruction to Christians, to know their own estate, what they are, as they are Christians. This Epistle is much and often upon this point for both those ends, both, that the reflecting on their dignities in Christ, may uphold them with comfort under suffering for him, and may lead them in doing, and walking, as becomes such a condition. Here it has been represented to us by a building, a spiritual temple, and by a priesthood conform to it.

The former is confirmed, and illustrated by testimonies of Scripture in the preceding verses, in this the latter, in these words: though it is not expressly cited, yet it is clear, that the Apostle here has reference to Exodus 19:5-6, where this dignity of priesthood, together with the other titles here expressed, is ascribed to all the chosen people of God. It is there a promise made to the nation of the Jews, but under the condition of obedience, and therefore is most fitly here applied by the Apostle, to the believing Jews, to whom particularly he writes.

It is true, that the external priesthood of the Law, is abolished by the coming of this great high Priest; Jesus Christ being the body of all those shadows: But this promised dignity of spiritual priesthood, is so far from being nullified by Christ, that it is altogether dependent on him, and therefore fails in those that reject Christ, although they be of that nation, to which this promise was made: But it holds good in all, of all nations that believe, and particularly, says the Apostle it is verified in you. You that are believing Jews, by receiving Christ, you receive withal this dignity.

As the legal priesthood was removed by Christ's fulfilling all that it prefigured, so he was rejected by them that were at his coming in possession of that office: as the standing of that their priesthood was inconsistent, with the revealing of Jesus Christ; so they that were then in it, being ungodly men, their carnal minds had a kind of antipathy against him, though they pretended themselves builders of the Church, and by their calling ought to have been so, yet they threw away the foundation stone that God had chosen, and designed; and in rejecting it, manifest that they themselves are rejected of God; but on the contrary, You that have laid your souls on Christ by believing, have this your choosing him as a certain evidence, that God has chosen you to be his peculiar people, yes, to be so dignified, as to be a kingly priesthood through Christ.

We have here 1. To consider the estate of Christians, in the words that here describe it. 2. The opposition of it to the state of unbelievers. 3. The end of it.

A chosen generation,] The Psalmist there speaks first of God's universal sovereignty, then of his peculiar choice (Psalm 24). The earth is the Lord's. But there is a select company appointed for this holy mountain described and then closed thus. This is the generation of them that seek him. Thus (Deuteronomy 10:14-15). So (Exodus 19:5), from where this is taken; for all the earth is mine, and that nation which is a figure of the elect of all nations, God's peculiar, beyond all others in the world. As men that have great variety of possessions, yet have usually their special delight in some one, beyond all the rest, and choose to reside most in it, and bestow most expense on it, to make it pleasant. Thus does the Lord of the whole earth choose out to himself from the rest of the world, a number that are a chosen generation.

Choosing here, is the work of effectual calling, or severing of believers from the rest, for it signifies a difference in their present estate, as the other words joined with it. But this election, is altogether conform to that of God's eternal decree, and is no other, but the execution, or performance of it, God's framing of this his building, just according to the idea of it, which was in his mind, and purpose, before all time. The drawing forth, and investing of such into this Christian, this kingly priesthood, whose names were expressly written up for it, in the Book of Life.

Generation] This imports them to be of one race, or stock, as the Israelites who were by outward calling the chosen of God, were all the seed of Abraham according to the flesh: So they that believe in the Lord Jesus; are children of the promise, and all of them by their new birth, one people or generation, they are of one nation, belonging to the same blessed land of promise, all citizens of the new Jerusalem, yes all children of the same family whereof Jesus Christ, the root of Jesse, is the stock, who is the great King, and the great high Priest, and thus they are a royal priesthood, there is no devolving of his royalty, or priesthood on any other, as it is in himself, for his proper dignity, is supreme, and incommunicable, and there is no succession in his order, he lives for ever, and is Priest for ever (Psalm 110:4), and King for ever too (Psalm 45:6), but they that are descended from him, do derive from him by that new original this double dignity, in that way that they are capable of it, to be likewise kings, and priests; as he is both. They are of the seed-royal, and of the holy seed of the priesthood, in as much as they partake of a new life from Christ; first there is his own dignity expressed, then his dignifying us, who is himself the first begotten among the dead, and the Prince of the kings of the earth (Revelation 1:5), and then, as follows, verse 6, has made us kings and priests to God the Father.

A Royal Priesthood] That the dignity of believers is expressed by these two together, by priesthood and royalty, teaches us the worth and excellency of that holy function taken properly, and so by analogy, the dignity of the ministry of the gospel, which God has placed in his Church instead of the priesthood of the law: for therefore does this title of spiritual priesthood fitly signify a great privilege and honor that Christians are promoted to, and is joined with that of kings, because the proper office of priesthood was so honorable. Before it was established in one family, the chief, the firstborn of each family had right to this, as a special honor; and among the heathens in some places, their princes and greatest men, indeed their kings were their priests, and universally the performing of their holy things was an employment of great honor and esteem among them. Though human ambition has strained this consideration too high, to the favoring and founding of a monarchical prelacy in the Christian world, yet that abuse of it ought not to prejudge us of this due and just consequence from it, that the holy functions of God's house have very much honor and dignity in them. And the Apostle we see (2 Corinthians 3) prefers the ministry of the gospel to the priesthood of the law, so then they mistake much that think it a disparagement to men that have some advantage of birth or wit more than ordinary, to bestow them thus, and judge the meanest persons and things good enough for this high calling, sure this conceit cannot have place but in an unholy, irreligious mind that has either none or very mean thoughts of God. If they that are called to this holy service would themselves consider this aright, it would not puff them up, but humble them; comparing their own worthlessness with this great work, and wonder at God's dispensation, that should have honored them so (Ephesians 3:8). So the more a man rightly extols this his calling, the more he humbles himself under the weight of it, and would make them very careful to walk more like it in eminence of holiness, for in that consists the true dignity of it.

There is no doubt that this kingly priesthood is the common dignity of all believers, this honor have all the saints, they are kings, have victory and dominion given them over the powers of darkness, and the lusts of their own hearts, that held them captive and domineered over them before. Base slavish lusts, not born to command, yet are the hard taskmasters of unrenewed minds, and there is no true subduing them but by the power and spirit of Christ; they may be quiet for a while in a natural man, but they are but then asleep, as soon as they awake again, they return to hurry and drive him with their accustomed violence. Now this is the benefit of receiving the kingdom of Christ into a man's heart, that it makes him a king himself, all the subjects of Christ are kings, not only in regard of that pure crown of glory they hope for and shall certainly attain: but in the present, they have a kingdom, that is the pledge of that other, overcoming the world, and Satan, and themselves, by the power of faith. Mens bona regnum possidet, it is true, but there is no mind truly good, but that wherein Christ dwells. There is not any kind of spirit in the world noble, like that spirit that is in a Christian, the very Spirit of Jesus Christ that great King, the spirit of glory, as our Apostle calls it below, chapter 4. This is a sure way to ennoble the basest and poorest among us, this royalty takes away all [reconstructed: attainders], nothing of all that is past to be laid to our charge, or to dishonor us.

They are not shut out from God, as before: but being in Christ are brought near to him, and have free access to the throne of his grace (Hebrews 10). They resemble in their spiritual estate the legal priesthood very clearly. 1. In their consecration. 2. In their service, and 3. In their laws of living.

1. They were washed; therefore this expressed (Revelation 1:5): He has washed us in his blood, and then follows, made us kings and priests. There was no coming near to God in his holy services as his priests, unless we were cleansed from the guiltiness and pollution of our sins. This that pure and purging blood does, and it alone — no other laver can do it, no water, but that fountain opened for sin and for uncleanness. No blood, none of all that blood of legal sacrifices (Hebrews 9), but only the blood of that spotless Lamb, that takes away the sins of the world. So with this, we have that other ceremony of the priests' consecration, which was by sacrifice, as well as by washing, for he at once offered up himself as our sacrifice, and let out his blood for our washing, and with good reason, is that prefixed there (Revelation 1:5): He has loved us, and then it follows, washed us in his blood, that precious stream of his heart blood, for our washing, told clearly, that it was a heart full of unspeakable love that was the source of it. 3. There is anointing, namely, the graces of the Spirit, conferred upon believers, flowing to them from Christ: for it is of his fullness, that we all receive, grace for grace, and the Apostle Saint Paul says (2 Corinthians 1:21) that we are established, and anointed in Christ, it was poured on him, as our head, and runs down from him to us. He — Christ — and we Christians, as partakers of his anointing. The consecrating oil of the priests was made of the richest ointments and spices, to show the preciousness of the graces of God's Spirit, that are bestowed on those spiritual priests, and as that holy oil was not for common use, nor for any other persons to be anointed with, save the priests only; so is the Spirit of grace, a peculiar gift of believers; others might have costly ointments among the Jews, but none of that same sort with the consecration oil. Natural men may have very great gifts of judgment and learning, and eloquence, and moral virtues; but they have none of this precious oil, namely, the spirit of Christ communicated to them. No, all their endowments are but common and profane. That holy oil signified particularly eminence of light and knowledge in the priests; therefore in Christians there must be light — they that are grossly ignorant of spiritual things are, surely, not of this order; this anointing is said to teach us all things (1 John 2:27). That holy oil was of a most fragrant sweet smell, by reason of its precious composition, but much more sweet is the smell of that Spirit, with which believers are anointed — those several fragrant graces, that are the ingredients of their anointing oil, that heavenly mindedness, and meekness, and patience, and humility, and the rest, that diffuse a pleasing scent into the places and societies where they come; their words, actions, and their deportment smelling sweet of them. 4. Their garments wherein they were inaugurated, and were after to wear in their services, were outshone by that purity and holiness with which all the saints are adorned: but more by that imputed righteousness of Christ, those pure robes, that are put upon them, wherein they appear before the Lord, and are acceptable in his sight — these priests are indeed clothed with righteousness, according to that of the Psalmist (Psalm 132:9).

5. They were to have the offerings put into their hands; from there, filling of the hand signifies consecrating to the priesthood, and this does Jesus Christ, that is the consecrator of these priests — he puts into their hands by his spirit these offerings, they are to present to God. He furnishes them with prayers, and praises, and all other oblations, that are to be offered by them; he gives them themselves, that they are to offer as a living sacrifice, rescuing them from the usurped possession of Satan and sin.

Secondly, let us consider their services which were diverse; to name the chief: they had charge of the sanctuary, and the vessels of it, and the lights, and were to keep the lamps burning.

The heart of every Christian is made a temple to the Holy Spirit, and he himself, as a priest consecrated to God, is to keep it diligently, and the furniture of divine grace in it, to have the light of spiritual knowledge within him, and to nourish it by drawing continually new supplies from Jesus Christ. Secondly, they were to bless the people, and truly it is this spiritual priesthood, the elect, that procure blessings upon the rest of the world, and particularly on the places where they live; they are daily to offer the incense of prayer, and other spiritual sacrifices to God, as the Apostle expresses it, above, verse 5. Not to neglect those holy exercises together, and apart. And as the priests offered not only for themselves, but for the people: thus Christians are to extend their prayers, and to entreat the blessings of God for others, especially for the public estate of the Church. As the Lord's priests they are to offer up those praises to God, that are his due from the other creatures which praise him indeed, yet cannot do it after that manner, as these priests do. Therefore are they to offer as it were their sacrifices for them, as the priests did for the people, and because the most of men neglect to do this, and cannot do it indeed, because they are unholy, and not of this priesthood; therefore should they be so much the more careful of it, and diligent in it. How few of these that the heavens calls to by their light and revolution that they enjoy, do offer that sacrifice which becomes, for this acknowledging the glory of God which they declare. This therefore is, as it were, put into the hands of these priests, namely, the godly, to do.

Thirdly, let us consider their course of life. We shall find rules given to the legal priests, stricter than to others; of avoiding legal pollutions, etc. And from these this spiritual priesthood must learn an exact holy conversation, keeping themselves from the pollutions of the world, as here it follows, a holy nation, and that of necessity — if a priesthood, then holy.

Purchased indeed to be a peculiar treasure to God, as Exodus 19:5, at a very high rate. He spared not his only Son, nor spared the Son himself; so that these priests ought to be the Lord's peculiar portion: All believers are his clergy, and as they are his portion so he is theirs: The priests had no assigned inheritance among their brethren, and the reason is added, for the Lord is their portion; and truly so they needed not envy any of the rest, they had the choicest of all, the Lord of all. Whatever a Christian possesses in the world, yet being of this spiritual priesthood, he is as if he possessed it not, lays little account on it: That which his mind is set on, is, how he may enjoy God, and find clear assurance that he has him for his portion.

It is not so mean a thing, to be a Christian, as we think, it is a holy, an honorable, a happy estate; few of us can esteem it, or do labor to find it so. No, we know not these things, our hearts are not on them, to make this dignity and happiness sure to our souls. Where is that true greatness of mind, and holiness to be found, that becomes those, that are kings, and priests to God? That contempt of earthly things, and minding of heaven that should be in such? But sure, as many as find themselves indeed partakers of these dignities, will study to live conform to them, and will not fail to love that Lord Jesus, that has purchased all this for them, and exalted them to it, humbled himself to exalt them.

We best discern, and are most sensible of the evils and good of things, by comparison. In outward condition how many be there, that are vexing themselves with causeless murmurings, and discontents, that if they would look upon the many in the world that are in a far meaner condition than they, it would cure that evil, and make them not only content, but cheerful and thankful. But the difference here expressed is far greater, and more considerable, than any can be in outward things. Though the estate of a Christian is very excellent, and precious, and rightly valued has enough in itself to commend it, yet it does, and ought to raise our esteem of it the higher, when we compare it, both with the misery of our former condition, and the continuing misery of those that abide still, and are left to perish in that woeful estate. We have here both these parallels. The happiness and dignity to which they are chosen, and called, is opposed to the rejection, and misery of them that continue unbelievers, and rejecters of Christ.

Not only natural men; but even they that have a spiritual life in them, yet when they forget themselves, are subject to look upon the things that are before them with a natural eye, and to think hardly, or at least doubtfully concerning God's dispensation, beholding the flourishing, and prosperities of the ungodly together with their own sufferings, and distresses, thus (Psalm 73), etc. But when they turn the other side of the medal, and view them with a right eye, and by a true light, they are no longer abused with those appearances. When they consider unbelievers, as strangers, indeed enemies to God, and slaves to Satan, held fast in the chains of their own impenitency, and unbelief, and by those bound over to eternal death, and then see themselves called to the liberties, and dignities of the sons of God, partakers of the honor of the only begotten Son, on whom they have believed, made by him kings, and priests to God the Father: then sure they have other thoughts, it makes them no more envy, but pity the ungodly, and account all their pomp, and all their possessions, what it is indeed, no other, but a glittering misery, and themselves happy in all estates to say with David. The lines have fallen to me in a pleasant place, I have a goodly heritage. Makes them digest all their sufferings, and disgraces with patience, indeed with joy; and think more of praising, than complaining, of showing forth his honor, who has so honored them, especially considering the freeness of his grace, that it was that alone made the difference, calling them altogether undeservedly from that same darkness, and misery in which unbelievers are deservedly left.

Now the third thing here to be spoken to, is the end of their calling, to show his praise, etc. And the more to prize the reasonableness of that their happy estate, to which God has exalted them, it is expressed in other terms, which therefore we will first consider, and then the end.

To magnify the grace of God the more, we have here 1. Both the terms of this motion, or change from where, and to what it is. 2. The principle of it, the calling of God.

From darkness. There is nothing more usual not only in divine, but in human writings, than to borrow outward sensible things, to express things intellectual; and among such expressions, there is none more frequent, than that of light and darkness, transferred, to signify the good, and evil estate of man, as sometimes for his outward prosperity, or adversity, but especially for things proper to his mind, the mind is called light because the seat of truth, and truth is most fitly called light being the chief beauty, and ornament of the rational world, as light is of the visible. And as the light, because of that its beauty is a thing very refreshing, and comfortable to them that behold it, as Solomon says it is a pleasant thing to see the sun. So is truth, a most delightful thing to the soul that rightly apprehends it.

This may help us, to conceive of the spiritual sense, in which it is here taken. The estate of lost mankind, is indeed nothing, but darkness, being destitute of all spiritual truth, and comfort, and tending to utter and everlasting darkness.

And it is so, because by sin the soul is separate from God, who is the first and highest light, that primitive truth, as he is light in himself. As the Apostle [reconstructed: 1 John 1:5] tells us, God is light, and in him there is no darkness at all; expressing the excellency, and purity of his nature, so he is light relatively to the soul of man. Psalm 27: the Lord is my light, says David.

And the soul being made capable of divine light, cannot be happy without it, give it what other light you will, still it is in darkness, so long as it is without God, being the peculiar light, and life of the soul. And as truth is united with the soul in apprehending it, and light with the visual faculty, so, that the soul may have God as its light, it must of necessity be in union with God. Now sin has broke that union, and so cut off the soul from its light, and plunged it into spiritual darkness.

Hence all that confusion, and disorder in the soul, which is ever the companion of darkness — Tohu vahohu, as at first, when darkness was on the face of the deep: being ignorant of God, and of ourselves, it follows that we love not God; because we know him not, indeed (though we think it a hard word) we are haters of God, for not only does our darkness import ignorance of him, but an enmity to him, because he is light and we are darkness. And being ignorant of ourselves, not seeing our own vileness, because we are in the dark, we are pleased with ourselves, and having left God, do love ourselves instead of God. Hence are all the wickednesses of our hearts, and lives, which are no other but in place of obeying, and pleasing God, a continual sacrificing to those Gillulim, those base dunghill gods, our own lusts. For this the Apostle gives, as the root of all those evils (2 Timothy 3:2) — covetous, boasters, etc. — because in the first place, lovers of themselves, therefore proud, etc. And lovers of pleasures more than of God; and this self-love cannot subsist without gross ignorance, minds so darkened, that we cannot as well see what we are: for if we did, it were not possible, but we would be far of another mind, very far out of loving, and liking with ourselves. Thus our souls being filled with darkness, are likewise full of uncleanness; as that goes along too with darkness, they are not only dark as dungeons, but as well filthy as they use to be, so (Ephesians 4:18) — understandings darkened, alienated from the life of God. And therefore verse 19, give themselves over to lasciviousness, to work all uncleanness with greediness. They have no light of solid comfort. Our great comfort here is not in anything present; but in hope — now being without Christ and without God, we are without hope (Ephesians 2:12).

And as the estate from where we are called by grace, is worthily called Darkness, so that to which it calls us deserves as well the name of Light. As Christ likewise, that came to work our deliverance, is frequently so called in Scripture (John 1), etc. — not only in regard of his own nature, being God equal with the Father, and therefore light, as he is God of God, and therefore Light of light: but relating to men (John 1:4) — that life was the light of men. As he is styled the word, and the wisdom of the Father, not only in regard of his own knowledge; but as revealing him to us (John 1:18; 1 Corinthians 1:24), compared with verse 30. And styled by Malachi the sun of righteousness. Now the sun, is not only a luminous body, but a luminary giving light to the world (Genesis 1).

He is our light, opposed to all kind of darkness: to the dark shadows of the ceremonial Law, which possibly is here meant, as a part of that darkness, from which the Apostle writes that these Jews were delivered also by the knowledge of Christ: when he came, the day broke, and the shadows flew away. To the darkness likewise of the Gentiles' superstitions, and idolatries; therefore these two are joined by old Simeon — a light to lighten the Gentiles, and the glory of his people Israel.

And to all that believe of both, he is Light opposed to the ignorance, and slavery, and misery of their natural estate, teaching them by his Spirit, the things of God, and reuniting them with God, who is the light of the soul. I am, says he, the light of the world — he that follows me shall not walk in darkness.

And it is that mysterious union of the soul with God in Christ (which a natural man so little understands) that is the cause of all that spiritual light of grace, that a believer does enjoy.

No right knowledge of God to man, once fallen from it, but in his Son — no comfort in beholding God, but through him. Nothing but just anger and wrath to be seen in God's looks, but through him, in whom he is well pleased. The Gospel shows us the light of the knowledge of God (2 Corinthians 4:6), but it is in the face of Jesus Christ; therefore the kingdom of light, opposed to that of darkness (Colossians 1), is called the kingdom of his dear Son, or the Son of his love.

There is a Spirit of Light, and knowledge flows from Jesus Christ into the souls of believers, that acquaints them with the mysteries of the kingdom of God, which cannot otherwise be known. And this Spirit of knowledge is as well a Spirit of Holiness, for purity, and holiness is likewise signified by this Light; he removed that huge dark body of sin, that was between us, and the Father, and eclipsed him from us; the light of his countenance sanctifies by truth; it is a light that has heat with it, and has influence upon the affections, warms them towards God, and divine things — this darkness here is indeed the shadow of death; and so they that are without Christ, till he visit them, are said to sit in darkness, and in the shadow of death. So this Light is Life (John 1:4). Does enlighten, and enliven, begets new actions, and motions in the soul, the right notion that he has of things as they are, works upon him, and stirs him accordingly, discovers a man to himself, and lets him see his own natural filthiness, and makes him loathe himself, and fly from himself, run out of himself. And the excellency he sees in God, and his Son Jesus Christ by this new Light, enflames his heart with their love, takes him up with estimation of the Lord Jesus, and makes the world, and all things in it, that he esteemed before, base, and mean in his eyes.

Then from this Light arises spiritual joy, and comfort — so Light signifies frequently, as in that of the Psalmist, the latter clause expounds the former: light is sown for the righteous, and joy for the upright in heart. As this kingdom of God's dear Son — that is, this kingdom of light — has righteousness in it; so it has peace and joy in the Holy Ghost (Romans 14). It is a false prejudice the world has taken up against religion, that it is a sour melancholy thing: there is no truly lightsome, and comfortable life but it. All others, have what they will, they live in darkness, and is not that truly sad, and comfortless? Would you think it a pleasant life, though you had fine clothes, and good [reconstructed: diet]; but never see the sun; and were still kept in a dungeon with them? Thus are they that live in worldly honor and plenty; but still without God they are in continual darkness with all their enjoyments.

It is true, the light of believers is not here perfect, and therefore their joy is not perfect neither: sometimes over clouded, but the comfort is this, that it is an everlasting light, it shall never go out in darkness, as is said in Job of the light of the wicked; and it shall within a while be perfected. There is a bright morning without a cloud, that shall arise. The saints have not only light to lead them in their journey, but much purer light at home, an inheritance in light (Colossians 1). The land where their inheritance lies, is full of light, and their inheritance itself is light: for the vision of God forever is that inheritance, that city has no need of the sun, nor of the moon to shine in it, for the glory of the Lord does lighten it, and the Lamb is the light thereof. As we said that uncreated light is the happiness of the soul, the beginnings of it are our begun happiness, they are beams of it sent from above, to lead us to the fountain and fullness of it. With you (says David) is the fountain of life, and in your light shall we see light.

There are two things spoken of this light, to commend it, His marvelous light; that it is after a peculiar manner God's, and then that it is marvelous. All light is from him, the light of sense, and that of reason; therefore he is called the Father of Lights: but this light of grace is after a peculiar manner his, being a light above the reach of nature, infused into the soul, in a supernatural way. The light of the elect world, where God specially and graciously resides. Natural men may know very much, in natural things, and it may be in supernatural things, after a natural manner. They may be full of school divinity, and able to discourse of God, and his Son Christ, and the mystery of redemption, etc. and yet want this peculiar light, by which Christ is known to believers, they may speak of him; but it is in the dark, they see him not, and therefore they love him not, the light they have, is as the light of some things that shine only in the night, a cold glow-worm light that has no heat with it at all.

Whereas a soul, that has some of His light, God's peculiar light communicated to it, sees Jesus Christ, and loves, and delights in Him, and walks with Him: a little of this light is worth a great deal, indeed, more worth than all that other common, speculative, and discoursing knowledge, that the greatest doctors can attain to, it is of a more excellent kind, and original, it is from heaven, and you know that one beam of the sun is more worth than the light of ten thousand torches together; it is a pure undecaying heavenly light, whereas the other is, gross, and earthly (be it never so great) and lasts but a while. Let us not therefore think it incredible, that a poor unlettered Christian may know more of God in the best kind of knowledge, than any the wisest, and most learned natural man can do, for the one knows God only by man's light, the other knows him by his own light, and that is the only right knowledge; as the sun cannot be seen but by its own light, so neither can God be savingly known, but by his own revealing.

Now this light being so peculiarly God's, no marvel if it be marvelous, the common light of the world is so, though because of its commonness, we think not so, the Lord is marvelous in wisdom, in power, in all his works of creation, and providence: but above all, in the workings of his grace. This light is unknown to the world, and so marvelous in the rareness of beholding it, that there be but a few that partake of it. And to them that see, it is marvelous; because in it, they see so many excellent things, that they knew not before. As if a man were born, and brought up, till he came to years of understanding in a dungeon, where he had never seen light, and were brought forth on a sudden; or, not to need that imagination, take the man that was born blind, at his first sight, after Christ had cured him, what wonder, think we, would seize upon him, to behold on a sudden the beauty of this visible world, especially of that sun, and that light, that makes it both visible and beautiful. But much more matter of admiration is there in this light to the soul, that is brought newly from the darkness of corrupt nature: they see as it were a new world, and in it such wonders of the rich grace, and love of God; such matchless worth in Jesus Christ, the Sun of Righteousness, that their souls are filled with admiration, and if this light of grace be so marvelous, how much more marvelous shall the light of glory be in which it ends.

Hence learn, 1. To esteem highly of the gospel, in which this light shines to us, the Apostle calls it therefore, the glorious gospel (2 Corinthians 4), sure we have no cause to be ashamed of it, but of ourselves that we are so unlike it.

2. Think not you that are grossly ignorant of God, and his Son Christ, and the mysteries of salvation, that you have any portion as yet in his grace; for the first character of his renewed image in the soul, is light, as it was his first work in the world. What avails it us to live in the noon-day light of the gospel, if our hearts be still shut against it, and so within we be nothing but darkness, as a house that is close shut up, and has no entry for light, though it is day without, still it is night within.

3. Consider your delight in the works of darkness, and be afraid of that great condemnation, this is the condemnation of the world, that light is come into it, and men love darkness rather than light (John 3:19).

4. You that are indeed partakers of this happy change, let your hearts be habitations of light, have no fellowship with the unfruitful works of darkness, but rather reprove them. Study much to increase in spiritual light, and knowledge, and withal in holiness, and obedience; if your light be this light of God, truly spiritual light, these will accompany it: consider the rich love of God, and account His light marvelous, as in itself, so in this, that he has bestowed it on you, and seeing you were once darkness, but now are light in the Lord, I beseech you, indeed it is the Apostle and in him the Spirit of God does it, walk as children of the light.

But to proceed to speak to the other parts of this verse. It is known, and confessed to be a chief point of wisdom in a man, to consider what he is, from whom he has that his being, and to what end. When a Christian has thought on this in his natural being, as he is a man, he has 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. From where a Christian has this excellent being, is very express here, He has called. That God, who is the Author of all kind of being, has given you this, called you from darkness to his marvelous light, if you be a chosen generation, it is he that has chosen you (1 Peter 1:2), if you be a royal priesthood, you know that it is he that has anointed you. If a holy nation, he has sanctified you (Job 17:17). If a peculiar or purchased people, it is he that has bought you (1 Corinthians 6:20). All are in this calling, and they are all one thing. 3. To what end, to show 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.

2. Called you] They that live in the society, and profess the faith of Christians, are called to light, the light of the gospel that shines in the Church of God. Now this is no small favor, 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 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 to a light, hid from the rest of their nation, and from many other nations in the world. But because the Apostle does (out of doubt) describe here the lively spiritual estate of true believers, therefore this calling does further import the effectual work of conversion, making the daylight of salvation, not only without, but within them, the daystar to arise in their hearts, as he speaks (2 Peter 1:19). 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 does, in the calling here meant. That which is here called, Calling, in regard of the way of God's working with the soul, in regard of the power of it, is called a rescuing, and bringing forth of the soul, so the Apostle Saint Paul speaks of it (Colossians 1:13). 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 soul unconverted, that can be taken off by no other hand, but the powerful hand of God. He calls the sinner to come forth, and also 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 has reference (2 Corinthians 4:6). 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, does in a way known to himself turn and wind the heart which way he pleases. The voice of the Lord is powerful and full of majesty (Psalm 29). If he speak once to the heart it cannot choose but follow him, and yet most willingly chooses 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 Saint 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 to you, yet he had done so much, as made him forsake all to go with him. And this every believer is most really 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 is the third thing, that it becomes him, to show forth his praise who has so mercifully, and so powerfully called him, from so miserable, to so happy an estate.

For 1. This is God's end in calling us, to communicate 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 swore by himself, because he could swear by no greater, so in all, he must be the end of his own actions, because there is no greater, nor better end, indeed none by infinite odds so great, or good, particularly in the calling, and exalting a number of lost mankind to so great honor, and happiness, both in designing that great work, and in performing it, he aims at the opening up, and declaring of his rich grace, for the glory of it. As the Apostle Saint Paul tells us once, and again (Ephesians 1).

2. As this is God's end, it ought to be ours, and therefore ours, because it is His. And for this very purpose, are we elsewhere, and here, 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 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 passive only: Whereas, the rest have it wrested from them, they do declare it cheerfully, as the glorious angels do: As the Gospel brings them glad tidings of peace from God, declares to them, that love, and mercy that is in Him, they smother it not, but answer 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 does tend to the exalting of God: And 2. That in those actions they do intend this end, set up this for their aim.

1. Their words and actions being conform to their high, and holy estate, to which they are called, do commend, and praise their Lord, that has called them to it; the virtues that are in them tell us of his virtues, as brooks lead us to their springs: 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 Savior) is your heavenly Father glorified, that you 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 well be, some Christian had rather altogether look up, and keep within any grace he has, 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 hypocrisy does for itself, a real Christian may, and should do for God. The other thing mentioned as making up this rule, will give the difference, that not only, what we speak and do should be such as agrees with this end, but that in so speaking and doing our eye be upon this end, that all our Christian conversation, be directly intended by us, not to cry up our own virtues, but to glorify God, and His virtues, to declare his praises who has called us.

Let your light, says our Savior, shine and shine before men too, that is not forbidden, indeed it is commanded, but it is thus commanded. Let your light so shine before men, that men seeing your good works, your selves as little as may be, your works more than your selves (as the Sun gives us its light, and will scarce suffer us to look upon itself) may glorify whom? You. No, but your Father which is in heaven. Let your light shine, it is given for that purpose, but let it shine always to the glory of the Father of Lights. Men that seek themselves, may share in the same public kind of actions with you; but let your secret intention (which God eyes most) sever you. This is the impress, that a sincere humble Christian sets upon all his actions, to the glory of God: he uses all he has, especially all his graces to His praise that gives it, and is sorry he has no more for this use and is daily seeking after more, not to bring more esteem to himself, but more honor to God. It is a poor prize to hunt after that, namely, an airy vain breath of men. The best things in them, their solidest good, is altogether vanity. How much more that which is lightest and vainest in them. This is the mind, that is in every Christian, in all his ways to deny himself, and be willing to abase himself to exalt his Master, to be of Saint Paul's temper, that regarded not himself at all, honor, or dishonor, prison or liberty, life or death, content of any thing, so Christ might be magnified (Philippians 1). And as every godly mind, must be thus affected, especially the ministers of the Gospel, they that are not only called with others, to partake of this marvelous light, but are in a special manner to hold it forth to others; how pure affections, and ardent desires become them to his glory, who has so called them? A rush for your praise, or dispraise, only receive Jesus Christ, and esteem highly of him, and it is enough. That is the thing we give to some of you. We preach not ourselves (says the Apostle) but Christ Jesus the Lord. That is our errand, not to catch, either at base gain, or vain applause for ourselves: but to exalt our Lord Jesus, in the hearts of men, and to those that are so minded, there is a reward abiding them, of such riches, and honor, as they would be very loath to exchange for any thing to be had among men.

But in his station, this is the mind of every one, that loves the Lord Jesus most heartily, to make a sacrifice of himself, and all he is, and has, means, and esteem, and life, and all to His glory, that humbled himself so low, to exalt us to these dignities, to make us kings and priests to God.

It is most just, seeing we have our crowns from Him, and that he has set them on our heads, that we take them in our hands, and throw them down before his throne. All our graces (if we have any) are his free gift, and are given as the rich garments of this spiritual priesthood, only to attire us, suitably for this spiritual sacrifice of his praises. As the costly vesture of the high priest under the law, was not appointed to make himself gay for himself, but to adorn him for his holy service, and to commend, as a figure of it, the perfect holiness, with which our great high priest Jesus Christ was clothed. What good thing have we, that is not from the hand of our good God, and receiving all from him, and after a special manner spiritual blessings, is it not reasonable, that all we have (but those spiritual gifts especially) declare His praise, and His only (Psalm 30:1). David does not grow big with vain thoughts, and lift up himself, because God had lifted him up: but I will extol you, because you have lifted me up. The visible heavens, and all the beauty, and the lights in them speak nothing, but His glory, that framed them, as the Psalmist teaches us, and shall not these spiritual lights, his called ones, whom he has made lights so peculiarly for that purpose: these stars in his right hand, do it much more? Oh, let it be thus with us, the more he gives, be still the more humble, and let him have the return of more glory, and let it go entire to Him, it is all His due, and in doing thus, we shall still grow richer, for where He sees the most faithful servant that purloins nothing, but improves all to his Master's advantage, surely, him He will trust with most.

And as it is thus, both most due to God, and most profitable for ourselves, in all, to seek his praises, with our own interest, so it is the most excellent and generous intent, to have the same thought with God, the same purpose that is his, and aim no lower, than at his glory: whereas it is a base poor thing for a man to seek himself, far below that royal dignity, that is here put upon Christians, and that priesthood joined with it. Under the law, they that were squint-eyed were incapable of the priesthood, truly, this squinting out to our own interest, looking aside to that (in God's affairs especially) so deforms the face of the soul, that it makes it altogether unworthy the honor of this spiritual priesthood. Oh, this is a large task, an infinite task the several creatures bear their part in this, the Sun says somewhat, and Moon, and Stars, indeed, the lowest have some share in it, the very plants, and herbs of the field speak of God, and yet the very highest and best, indeed, altogether, the whole consort of heaven, and earth, cannot show forth all his praise to the full. No, it is but a part, the [reconstructed: smallest] part of that glory, which they can reach.

We all pretend to these dignities, in that we profess ourselves Christians, but if we have a mind to be resolved of the truth in this (for many, many are deceived in it) we may, by asking ourselves seriously, and answering truly to this. First, whether are my actions, and the course of my life such, as give evidence of the grace of God, and so speak his praise? If not, sure, I am not of this number, that God thus called, and dignified, and this (I fear) would degrade many. Second, if my life be somewhat regular, and Christian-like, yet whether do I in it all, singly, and constantly without any self, or sinister end, desire, and seek the glory of God alone? Otherwise I may be like this chosen generation; but I am not of them: and this out of doubt, would make the number yet far less. Well, think on it — it's a miserable condition for men, either to be grossly staining and dishonoring the holy religion they profess, or in seeming to serve, and honor God to be serving, and seeking themselves; it is the way to lose themselves forever. Oh! it's a comfortable thing to have an upright mind, and to love God for himself, and love seeks not its own things; they are truly happy that make this their work sincerely, though weakly, to advance the praises of their God in all things, and finding the great imperfection of their best diligence in this work here, are still longing to be where they shall do it better.