Practical Commentary of 1 Peter Volume 1, Chapter 2 · Verse 9
Verse 9.
But ye are a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar People, that ye should shew forth the Praises of him who hath called you out of darkness into his marvellous 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 hath been represented to us by a building, a Spiritual Temple, and by a Priesthood conform to it.
The former is confirm'd, and illustrated by testimonies of Scripture in the preceeding Verses, In this the latter, in these words: tho 'tis not expressly cited, yet 'tis clear, that the Apostle here hath reference to Exod. 19.5, 6. where this dignity of Priesthood, together with the other titles here express'd, is ascrib'd to all the chosen People of God. 'Tis there a promise made to the Nation of the Jewes, but under the condition of obedience, and therefore is most fitly here apply'd by the Apostle, to the believing Jews, to whom particularly he writes.
'Tis true, that the external Priesthood of the Law, is abolish'd by the coming of this great high Priest; Jesus Christ being the body of all those shaddowes: But this promis'd Dignity of Spiritual Priesthood, is so far from being nulled by Christ, that it is altogether dependant 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, sayes the Apostle 'tis verified in you. You that are believing Jewes, by receiving Christ, you receive withal this dignity.
As the Legal Priesthood was remov'd by Christs fulfilling all that it prefigur'd, 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 design'd; and in rejecting it, manifest that they themselves are rejected of God; but on the contrary, You that have laid your soules on Christ by believing, have this your chusing him as a certain evidence, that God hath chosen you to be his peculiar People, yea, 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,] Psal. 24. The Psalmist there speaks first of Gods universal Soveraignty, then of his peculiar choyce. The earth is the Lords. But there is a select company appointed for this holy Mountain describ'd and then clos'd thus. This is the generation of them that seek him. Thus Deut. 10.14, 15. So Exod. 19.5. Whence this is taken; for all the Earth is mine, and that Nation which is a figure of the Elect of all Nations, Gods 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 chuse to recide most in it, and bestow most expence on it, to make it pleasant. Thus doth the Lord of the whole earth chuse out to himself from the rest of the World, a number that are a chosen generation.
Chusing 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 joyned with it. But this election, is altogether conform to that of Gods Eternal Decree, and is no other, but the execution, or performance of it, Gods 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 expresly 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 Ierusalem, yea all Children of the same family whereof Jesus Christ, the root of Iesse, 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. Psal. 110.4. and King for ever too, Psal. 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's his own dignity express'd, then his dignifying us, who is himself the first begotten among the dead, and the Prince of the Kings of the earth. Revel. 1.5. and then, as followes, Verse 6, hath made us Kings and Priests unto God the Father.
A Royal Priesthood] That the Dignity of Believers, is express'd 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 hath plac'd in his Church in stead of the Priesthood of the Law: for therefore doth this Title of Spiritual Priesthood fitly signify a great Priviledge, and Honour, that Christians are promoted to, and is joyn'd with that of Kings, because the proper Office of Priesthood was so Honourable. Before it was establish'd in one Family, the chief, the first born of each Family had right to this, as a special Honour; and amongst the Heathens in some places, their Princes, and greatest Men, yea, their Kings were their Priests, and universally the performing of their Holy things, was an imployment of great Honour, and esteem amongst them. Though humane ambition hath strain'd this consideration too high, to the favouring, 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 Gods House have very much Honour and Dignity in them. And the Apostle we see 2 Cor. 3. preferr's 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 hath 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 worthlesness with this great work, and wonder at Gods dispensation, that should have honour'd them so Eph. 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 eminency 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 honour 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 domineer'd 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; thay 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 wonted violence. Now this is the benefit of receiving the Kingdom of Christ into a Mans 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, 'tis 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 infr. c. 4. This is a sure way to enoble the basest, and poorest amongst us, this Royalty takes away all attendors, nothing of all that is past to be laid to our charge, or to dishonour us.
They are not shut out from God, as before: But being in Christ are brought neer unto him, and have free access to the Throne of his grace, Heb. 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 wash'd; therefore this express'd Revel. 1.5. He hath washt us in his Blood, and then followes, made us Kings and Priests. There were no coming near unto God in his holy Services as his Priests, unless we were cleans'd from the guiltiness and pollution of our sins. This that pure and purging Blood doth, 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, Heb. 9. but only the Blood of that spotless Lamb, that takes away the sins of the World. So with this, we have that other Ceremoany of the Priests Consecration, which was by Sacrifice, as well as by washing, for he at once offer'd up himself, as our Sacrifice, and let out his blood for our washing, and with good reason, is that prefix'd there Revel. 1.5. He hath loved us, and then it followes, 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, confer'd upon Believers, flowing unto them from Christ: For 'tis of his fulness, that we all receive, grace, for grace, and the Apostle St. Paul sayes 2 Cor. 1.21. that we are establish'd, and anointed in Christ, it was poured on him, as our head, and runs down from him unto us. He Christ and we Christians, as partakers of his anointing. The consecrating Oyl of the Priests, was made of the richest Oyntments, and Spices, to shew the preciousness of the graces of Gods Spirit, that are bestow'd on those Spiritual Priests, and as that holy Oyl was not for common use, nor for any other Persons to be anointed withal, save the Priests only; so is the Spirit of grace, a peculiar gift of Believers; others might have costly oyntments amongst the Jewes, but none of that same sort with the Consecration-Oyl. Natural Men may have very great gifts of Judgment and Learning, and eloquence, and Moral Vertues; but they have none of this precious Oyl, Namely, the spirit of Christ communicated to them. No, all their endowments, are but common and profane, that Holy Oyl signified particularly, Eminency of light, and knowledge in the Priests; therefore in Christians there must be light, they that are grosly ignorant of Spiritual things, are (sure) not of this order, this anointing is said to teach us all things, 1. Iohn. 2.27. That holy Oyl was of a most fragrant sweet smell, by reason of its precious composition, but much more sweet is the smell of that Spirit, wherewith believers are anointed, those several odoriferous graces, that are the ingredients of their anointing oyl, that heavenly mindedness, and meekness, and patience, and humility, and the rest, that diffuse a pleasing sent into the places, and societies where they comes; their words, actions, and their deportment smelling sweet of them. 4. Their garments wherein they were inaugurate, and were after to wear in their services, were outshin'd by that purity, and holiness, wherewith all the Saints are adorn'd: 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 cloath'd with righteousness, according to that of the Psalmist Psa. 132.9.
5. They were to have the offerings put into their hands; from thence, filling of the hand, signifies consecrating to the Priestood, and this doth Jesus Christ, that is the Consecrator of these Priests, he puts into their hands by his spirit these offerings, they are to present unto God. He furnishes them with prayers, and praises, and all other oblations, that are to be offer'd by them, he gives them themselves, that they are to offer a living sacrifice, rescuing them from the usurp'd possession of Satan and sin.
2ly· Let us Consider, their services which were divers; to name the chief: They had charge of the Sanctuary, and the vessels of it, and the lights, and were to keep the Lamps burnings.
The heart of every Christian, is made a Temple to the holy Ghost, and he himself, as a priest consecrated unto God, is to keep it diligently, and the furniture of divine grace in it, to have the light of Spiritual knowledge with in him, and to nourish it by drawing continually new supplies from Jesus Christ. 2ly. They were to bless the People, and truely 'tis this Spiritual Priesthood, the Elect, that procure blesings 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 unto God, as the Apostle expresseth it, supr. Verse. 5. Not to neglect those holy exercises together, and apart. And as the Priests offer'd not only for themselves; but for the People: thus Christians, are to extend their prayers, and to intreat the blessings of God, for others, especially for the publick estate of the Church. As the Lords 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.
3ly. Let us Consider their course of life. We shall find rules given to the Legal Priests, stricter than to others; of avoiding legal pollutions, &c. 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 Priestood, than holy.
Purchas'd indeed to be a peculiar treasure to God, as Exod. 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 Lords peculiar poriton: All believers are his Clergy, and as they are his portion so he is theirs: The priests had no assign'd Inheritance amongst their Brethren, and the reason is added, for the Lord is their portion; and truely so they needed not envy any of the rest, they had the choycest of all, the Lord of all. Whatsoever a Christian possesses in the world, yet being of this Spiritual Priesthood, he is as if he possess'd it not, lays little account on't: That which his mind is set on, is, how he may enjoy God, and find clear assurance that he hath him for his portion.
'Tis not so mean a thing, to be a Christian, as we think, 'tis a Holy, an Honourable, a Happy estate; few of us can esteem it, or do labour to find it so. No, we know not these things, our hearts are not on them, to make this dignity and happiness sure unto our souls. Where is that true greatness of mind, and holiness to be found, that becomes those, that are Kings, and Priests unto God? That contempt of earthly things, and minding or 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 hath purchas'd 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 causless 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 chearfull and thankfull: But the difference here express'd 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 hath enough in it self to commend it, yet it doth, 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 wofull estate. We have here both these parallels. The happiness and dignity to which they are chosen, and call…d, is oppos'd to the rejection, and misery of them that continue unbelievers, and rejecters of Christ.
Not only Naturall 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 Gods dispensation, Beholding the flourishing, and prosperities of the ungodly together with their own sufferings, and distresses, thus Psa. 73. &c. 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 abus'd with those appearances, When they consider unbelievers, as strangers, yea 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 call'd to the liberties, and dignities of the Sons of God, partakers of the honour of the only begotten Sons, on whom they have believed, made by him Kings, and Priests unto 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 glistering 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, yea with joy; and think more of praising, than complaining, of shewing forth his honour, who hath so honoured them, especially considering the freeness of his grace, that it was that alone ma…e 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 shew his praise, &c. And the more to prize the reasonableness of that their happy estate, to which God hath exalted them, it is express'd in other termes, which therefore we will first consider, and then the end.
To magnifie the grace of God the more, we have here 1. Both the termes of this motion, or change from whence, 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 humane writings, than to borrow outward sensible things, to expresse things intellectual; and amongst such expressions, there is none more frequent, than that of Light and darkness, transfer'd, to signifie 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 Salomon sayes 'tis a pleasant thing to see the sun. So is Truth, a most delightfull thing to the soul that rightly apprehends it.
This may hely 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 Spirituall 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 8. Iohn 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. Psa. 27. the Lord is my light sayes, David.
And the soul being made capable of divine light, cannot be happy without it, give it what other light you will, still 'tis in darkness, so long as 'tis 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 visive faculty, so, that the soul may have God as its light, it must of necessity be in union with God. Now sin hath broke that union, and so cut off the soul from its light, and implung'd 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 our selves, it followes that we love not God; because we know him not, yea (though we think it a hard word) we are haters of God, for not only doth our darkness import Ignorance of him, but an enmity to him, because he is light and we are darkness. And being ignorant of our selves, not seeing our own vileness, because we are in the dark, we are pleas'd with our selves, and having left God, do love our selves in stead 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 Tim. 3.2. covetous, boasters &c. Because in the first place, lovers of themselves, therefore proud. &c. And lovers of pleasures more than of God; and this self-love cannot subsist without gross ignorance, minds so darkned, that we cannot withal 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 our selves. Thus our souls being filled with darkness, are likewise full of uncleaness; as that goes along too with darkness, they are not only dark as dungeons, but withall filthy as they use to be, so Eph. 4.18. understandings darkned, alienated from the life of God. And therefore Ver. 19. give themselves over unto lasciviousness, to work all uncleaness with greediness. They have no light of solid comfort. Our great comfort here is not in any thing present; but in hope now being without Christ and without God, we are without hope Eph. 2.12.
And as the estate from whence 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 call'd in Scripture Io. 1. &c. 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 Iohn. 1.4. that life was the light of Men. as he is stiled the word, and the wisdom of the father, not only in regard of his own knowledge; but as revealing him unto us Iohn. 1.18. 1 Cor. 1.24. Compared with Ver. 30. And stiled by Malachy the sun of righteousness. Now the sun, is not only a Luminous body, but a Luminary giving light unto the world, Gen. 1.
He is our light, oppos'd to all kind of darkness: to the dark shaddow's 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 shaddowes flew away: To the darkness likewise of the Gentiles superstitions, and Idolatries; therefore these two are joyned 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 oppos'd 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 sayes he, the light of the World, he that followes 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 Gods lookes, but through him, in whom he is well pleased. The Gospel shews us the Light of the knowledge of God. 2 Cor. 4.6. but 'tis in the face of Iesus Christ; therefore the Kingdom of light, oppos'd to that of Darkness, Col. 1. is called the Kingdom of his dear Son, or the Son of his Love.
There is a Spirit of Light, and Knowledge flowes 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 withal a Spirit of Holiness, for Purity, and Holiness is likewise signified by this Light; he remov'd that huge dark body of sin, that was betwixt us, and the Father, and eclips'd him from us; the light of his countenance sanctifieth by truth; 'tis a light that hath heat with it, and hath influence upon the affections, warmes 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, Ioh. 1.4. Doth enlighten, and enliven, beg…ts new actions, and motions in the Soul, the right notion that he hath of things as they are, work upon him, and stir him accordingly, discovers a man to himself, and lets him see his own Natural filthiness, and makes him loath 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 sowen for the Righteous, and joy for the upright in heart. As this Kingdom of Gods dear Son, that is, this Kingdom of Light, hath righteousness in it; so it hath Peace and Ioy in the Holy Ghost, Rom. 14. 'Tis a false prejudice the World hath taken up against Religion, that 'tis a sowr Melancholly 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 comfor…less? Would you think it a pleasant life, though you had fine Cloathes, and good Die…; but never see the Sun; and were still kept in a Dungeon with them? thus are they that live in Worldly Honour and Plenty; but still without God they are in continual darkness with all their injoyments.
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 Iob of the light of the Wicked; …nd 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, Colos. 1. The Land where their Inheritance lyeth, is full of Light, and their Inheritance it self is light: For the Vision of God for ever is that Inheritance, that City hath no need of the Sun, nor of the Moon to shine in it, for the glory of the Lord doth lighten it, and the Lamb is the light thereof. As we said that increated 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 fulness of it. With thee (sayes David) is the Fountain of Life, and in thy Light shall we see light.
There are two things spoken of this Light, to commend it, His Marvellous Light; that it is after a peculiar manner Gods, and then that is is Marvellous. 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, infus'd into the Soul, in a supernatural way. The light of the Elect World, where God specially and graciously recides. 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, &c. and yet want this peculiar light, by which Christ is known to Believers, they may speak of him; but 'tis 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 hath no heat with it at all.
Whereas a Soul, that hath some of His Light, Gods 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, yea, more worth than all that other common, speculative, and discoursing knowledge, that the greatest Doctors can attain unto, 'tis of a more excellent kind, and original, 'tis from Heaven, and ye know that one beam of the Sun is more worth than the light of ten thousand Torches together; 'tis 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 unletter'd Christian may know more of God in the best kind of knowledge, than any the wisest, and Learnedest natural Man can do, for the one knowes God only by Mans Light, the other knowes him by his own light, and that's 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 Gods, no marvel if it be Marvellous, the common light of the world is so, though because of its commoness, we think not so, The Lord is Marvellous is 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 Marvellous in the rareness of beholding it, that there be but a few that partake of it. And to them that see, it is Marvellous; 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 cur'd 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 fill'd with admiration, and if this Light of Grace be so Marvellous, how much more Marvellous shall the Light of Glory be in which it ends.
Hence learn, 1. To Esteem highly of the Gospel, in which this Light shines unto us, the Apostle calls it therefore, the Glorious Gospel, 2 Cor. 4. sure we have no cause to be asham'd of it, but of our selves that we are so unlike it.
2. Think not you that are grosly 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 availes 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 hath no entry for light, though 'tis day without, still 'tis night within.
3. Consider your delight in the works of Darkness, and be affraid of that great Condemnation, this is the Condemnation of the World, that light is come into it, and Men love darkness rather than Light, Joh. 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 marvellous, as in it self, so in this, that he hath bestow'd it on you, and seeing you were once darkness, but now are light in the Lord, I beseech you, nay 'tis 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. 'Tis known, and confess'd 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 expresse 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, 1 Pet. 1.2. if you be a Royal Priesthood, you know that 'tis he that hath anointed you. If a Holy Nation, he hath sanctified you. Iob. 17.17. If a Peculiar or Purchasd People, 'Tis he that hath bought you. 1 Cor. 6.20. 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.
2. 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 Priviledge, while many People are left in darkness, and in the shaddow 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 Jewes 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 (out of doubt) describe here the lively Spiritual Estate of true Believers, therefore this calling doth further import the effectual work of conversion, making the day-light of Salvation, not only without, but within them, the day star to arise in their hearts, as he speaks, 2 Ep. 1.19. When the Sun is arisen, yet if a Man be lying fast in a dark Prison, and in a deep sleep too; 'tis not day to him, he is not call'd 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 called, Calling, in regard of the way of Gods working with the Soul, in regard of the power of it, is called a rescuing, & bringing forth of the soul, so the Apostle St. Paul speaks of it, Col. 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 'tis from the Power of Darkness, a forcible Power, that detains the Soul Captive, as there are chaines of Eternal darkness upon damned Spirits, which shall never be taken off, wherein they are said to be reserv'd to the judgment of the great day, so there are chaines 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 withal causes by the power of that his voyce the bolts, and fetters to fall off, and inables the Soul to come forth into the Light, 'tis 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, 2 Cor. 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 call'd a mountain to come to him, but it stirr'd 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 voyce of the Lord is powerfull and full of Majesty. Psa. 29. If he speak once to the heart it cannot chuse but follow Him, and yet most willingly chuses that. The workings of grace (as oyl to which it is often compar'd) 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 receit of custom, puts off the heart from all its customes, and receits 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 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 him out of it, and therefore he willingly assents to that. Which is the third thing, that it becomes him, to shew forth his praise who hath so mercifully, and so powerfully called him, from so miserable, to so happy an estate.
For 1. This is Gods 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 sware 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, 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 aimes at the opening up, and declaring of his rich grace, for the glory of it. As the Apostle S. Paul tells us once, and again. Eph. 1.
2. As this is Gods 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 tydings 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 doth 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 hath called them to it; the vertues that are in them tell us of his vertues, 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 (sayes 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 well be, some Christian had rather altogether look up, and keep within 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 worlds mistakes, and disesteem of him: But seeing both Piety, and Charity requires the acting of graces in converse with Men, That which Hypocrisie doth for it self, a real Christian may, and should do for God. The other thing mention'd 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 vertues, but to glorifie God, and His vertues, to declare his praises who hath called us.
Let your light, sayes our Saviour, shine and shine before Men too, that's not forbidden, yea 'tis commanded, but 'tis 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 it self) may glorifie whom? You. No, but your father which is in heaven. Let your light shine, 'tis given for that purpose, but let it shine alwayes to the glory of the Father of Lights. Men that seek themselves, may share in the same publick kind of actions with you; but let your secret intention (which God eyes most) sever you. This is the impress, that a sincere humble Chiristian sets upon all his actions, to the glory of God: He useth all he hath, especially all his graces to His praise that gives it, and is sorry he hath no more for this use and is daily seeking after more, not to bring more esteem to himself, but more honour to God. 'Tis a poor booty 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 wayes to deny himself, and be willing to abase himself to exalt his Master, to be of St. Paul's temper, that regarded not himself at all, honour, or dishonour, prison or liberty, life or death, content of any thing, so Christ might be magnified. Phil. 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 marvellous Light, but are in a special manner to hold it forth to others; How pure affections, and ardent desires becomes them to his glory, who hath so called them? A rush for your praise, or dispraise, only receive Jesus Christ, and esteem highly of him, and 'tis enough. That's the thing we give to some of you. We preach not our selves (sayes the Apostle) but Christ Iesus the Lord. That's our errand, not to to catch, either at base gain, or vain applause for our selves: 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 honour, as they would be very loath to exchange for any thing to be had amongst 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 hath, 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 unto God.
"Tis most just, seeing we have our Crowns from Him, and that he hath 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, sutably 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 decore him for his holy service, and to commend, as a figure of it, the perfect holiness, wherewith our great high Priest Iesus Christ was cloathed. 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 especialy) declare His praise, and His only. Pas. 30.1. David doth not grow big with vain thoughts, and lift up himself, because God had lift him up: but I will extol thee, because thou hast 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 teacheth us, and shall not these Spiritual Lights, his called ones, whom he hath 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, 'tis all His due, and in doing thus, we shall still grow richer, for where He sees the faithfullest Servant that purloins nothing, but improves all to his Masters advantage, sure, him He will trust with most.
And as it is thus, both most due to God, and most profitable for our selves, in all, to seek his praises, with our own Interest, so 'tis 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 'tis a base poor thing for a Man to seek himself, far below that Royall dignity, that is here put upon Christians, and that Priesthood joyned with it. Under the Law, they that were squint ey'd were uncapable of the Priesthood, truely, this squinting out to our own interest, looking aside to that (in Gods affairs especially) so deformes the face of the soul, that it makes it altogether unworthy the honour of this Spiritual Priesthood. Oh! this is a large task, an infinite task the several creatures bear their part in this, the Sun sayes somewhat, and Moon, and Stars, yea, 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, Yea, altogether, the whole Consort of Heaven, and earth, cannot shew forth all his praise to the full. No, 'tis but a part, the smellast part of that glory, which they can reach.
We all pretend to these dignities, in that we profess our selves Christians, but if we have a mind to be resolv'd of the truth in this (for many, many are deceiv'd in't) we may, by asking our selves seriously, and answering truely to this. 1. 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 call'd, and dignified, and this (I fear) would degrade many. 2ly. 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? Otherwayes 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 'its a miserable condition for Men, either to be grossely staining and dishonouring the holy Religion they profess, or in seeming to serve, and honour God to be serving, and seeking themselves; it is the way to lose themselves for ever. Oh! 'its a comfortable thing to have an upright mind, and to love God for himself, and love seeks not its own things; they are truely 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.