THE apostle having dissuaded them from foul practices,
which would be a blemish not only to Christians, but heathens, he now exhorteth
them to walk suitably to their profession and that blessed estate into which
they were translated. Change of state calleth for a different course of life.
You were darkness, and if yon had so continued, we could look for nothing else
from you than the works of darkness. But when you become light in the Lord, you
must 'walk as children of the light,' as those that know their way, and see
their danger, if they go amiss : ' For ye were sometimes darkness,'
&c.;
In the words we have-(1.) An antecedent; (2.) A consequent, or an
argument and an inference.
First, The antecedent, or argument, is taken
from their present compared with their past estate, what they are with what
they were. Formerly they were heathens, and did as other heathens do, but they
were now become Christians; and if Christians, they should live christianly.
Both estates are spoken of in the abstract,'darkness' and 'light;' sceluspro
scelerati. If we call a wicked man wickedness it-self, we say more than if we
only said that he were a naughty or wicked person. To express the extreme
misery of the carnal state,' Ye were darkness;' and the exceeding happiness of
the renewed estate,' Ye are light'
1. The apostle representeth their past estate, ' Ye were sometimes darkness.' But doth he do well to upbraid them with their former condition ? I answer - He doth not upbraid, but exhort There is a difference between envious exprobration and a Christian exhortation. Upbraiding is a remembering the sins of others committed before conversion, with a purpose to reproach and shame them; a practice usual among base spirits, whose eye is evil, because God's hand is good. Christ representeth it in the practice of the elder brother: Luke xv. 30, ' This thy son hath devoured thy living with harlots.' This is sometimes done by the profane, who would fain represent others as bad as themselves, that their own practices may be less odious, because more common; or else in carnal professors, who would shine alone, and therefore envy the reputation of religion to others, yea, begrudge the divine grace vouchsafed to them. But a Christian exhortation is a thing quite different; it is a putting others in mind of their former condition, to stir them up to more zeal and thankfulness. To remember it by way of exprobration is unlawful; it is to rake in the filth which God hath covered: Ps. xxxii. 1, ' Blessed is he whose transgression is forgiven, whose sin is covered;' a revoking as much as in us lieth God's grant of grace to them. Ananias objecteth against Paul his former practices, not knowing his change, Acts ix. 13-15. Then Ananias answered, ' Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem. But the Lord said unto him, Go thy way, for he is a chosen vessel unto me.' Satan is called a slanderer, though most of his allegations against the saints are true, because he accuseth them of what God hath pardoned. But enough of this.
2. Their present estate,' Ye are light in the Lord.' Where-
[1.] The grace received,' Ye are light.'
[2] The author of it,' In the
Lord.'
[l.] The grace received, 'Ye are light;' that is, filled with the
light of wisdom and holiness. No question the expression heightens the sense;
to be enlightened is a great thing in itself, but he speaketh of some eminent
and glorious privilege bestowed upon us: 'Ye are light.'
But can it be used of any mere man liable to such
imperfections ?
(1.) It noteth not their perfection so much as the
perfection of the dispensation they are under. Not their perfection, as if
there were no darkness in them at all, but the clearness of the gospel which
then shined brightly to them. There is a difference between the gospel and
believers; the gospel is a perfect light, but we do but imperfectly receive it
Compare two places: 1 John ii. 8, ' The darkness is past, and the true light
now shineth.' This I understand of the gospel, which was then set afoot, as the
sun risen and shining in our horizon. The other place is Rom. xiii. 12, ' The
night is far spent, and the day is at hand.' Not wholly gone, but pretty well
over; day not altogether come, but it is at hand. This I understand of a
Christian in his mixed and imperfect state.
(2.) It noteth some good
measure and degree of participation, but not complete fruition. Participation
it noteth, for otherwise it could not be said that we are not only enlightened,
but light itself; not complete fruition, for those that are said to be ' light
in the Lord' are presently called 'children of the light;' which doth somewhat
abate of the expression.
(3.) It noteth that we have received grace, not
only for ourselves, but for the good of others. He that is enlightened
receiveth a benefit for himself; but he that is light is to shine forth to
direct others: Phil. ii. 15, 'Shining as lights in the world ;' and Mat. v.
16,' Let your light so shine before men, that they may see your good works, and
glorify your Father which is in heaven.'
[2.] The author of this grace, '
In the Lord;' that is, Christ; for there is 'but One Lord,' as well as 'One God
and Father of all,' Eph. iv. 5, 6; and whatever good we have, we have it from
Christ and in Christ.
The light is said to be in him, and to come from him.
(1.) In opposition to Satan, who is the prince of darkness. The devils are
called ' The rulers of the darkness of this world,' Eph. vi. 12; and their
kingdom is a kingdom of darkness; but Christ is a fountain of light, and his
kingdom the kingdom of light
(2.) In subordination to God, God is light,
and Christ is light. Originally God is light, and in him is no darkness at all;
but derivatively Christ as mediator is light: John viii. 12,' I am the light of
the world; he that followeth me shall not walk in darkness, but shall have the
light of life.' The Father is a light to whom no man can approach, and before
whom the angels cover their faces ; but this light is brought near to us by
Christ: John iii. 19, ' Light is come into the world.' It is more comfortable
to us, as it shineth forth in the person of the mediator, and so the better
conveyed to us, he being one in our nature.
But how is this communicated from the Lord ?
Answer. He enlighteneth by his word and Spirit. His word: 2 Cor. iv.
4,' Lest the light of the glorious gospel of Christ, who is the image of God,
should shine unto them.' By his Spirit: Eph. i. 17, 'That the God of our Lord
Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and
revelation in the knowledge of him.' The Spirit of wisdom and revelation doth
open the eyes of their minds, that so they may be light in the Lord.
Secondly, The consequent or inference. From their change of state he
inferreth a change of life. Therefore, before I come more particularly to
discuss the force of this argument, let us a little see the necessity or need
of this exhortation. For some might argue, If they be' light in the Lord,' then
what need is there to exhort them ' to walk as children of the light ?' Is it
not all one as to say, If thou seest a sun, shine as a sun; if thou seest fire,
burn as fire ? So some argued in Angustin's time, as if believers had no need
of exhortation, because of the potency and inclination of grace. I answer-
1. There is a difference between natural agents and moral. Natural agents,
posttis omnibus ad agendum requisitis, inanimate and unreasonable creatures,
follow the inclination of their natures or the tendency of their principles of
necessity; but such as are endued with understanding work with a kind of
liberty and choice. Fire burneth where it meeteth with matter combustible, but
a reasonable creature needeth to be exhorted to perform acts agreeable to his
principle; for in reasonable «reatures, though the inclination be
necessary, the acts are voluntary; therefore though they have an inclination,
they need to be quickened by counsel and exhortation. Though it be in vain for
us to bid the sun shine, whether we will or no it will do so, if there be no
impediment; yet it is not in vain to bid a reasonable creature to walk suitably
to his principles.
2. Exhortation is God's appointed means, necessary for
us while we are in our imperfect state. Sluggish nature is backward to good,
and we have much opposite corruption in us. Earth would be heaven, grace would
be glory, our way would be our country, if we could not at all obey the flesh.
In heaven the being of sin is abolished; therefore there will be no room for
exhortation, there is no preaching there, no calling upon men to serve God, no
dissuasions from sin, no corruption remaining in the saints, no liberty left
unto them of hearkening to temptations; that liberty which they have as
reasonable creatures is swallowed up by the amplitude of their love to God; as
the good angels have a liberty which doth not consist in an indifferency to
good and evil, but in largeness of love to God, and a happy necessity of doing
that which is pleasing to him, and an impossibility of doing otherwise.
Doct. That those who are called out of darkness to light have a
great obligation upon them to walk as children of light
1. I shall open the
two opposite states,' darkness' and 'light.'
2. Show that there is a mighty
change wrought in them that are called out of the one into the other.
3.
That it is good often to compare these two estates, and consider what we are by
nature, and what we are by grace.
4. If this change be wrought in us, it
must be manifested by a suitable conversation.
I. Let me speak
of the two opposite states,' darkness' and * light,' nnd there show yon that
the carnal estate is an estate of darkness, and the renewed state is a state of
light.
1. The carnal estate is an estate of darkness. So the apostle
telleth the Ephesians, Ye were not only darksome, but darkness itself, for the
greater vehemency of the expression.
[1.] The darkness of the understanding
is ignorance; they are incapable of discerning between good and evil, know
nothing of the nature and will of the true God. These Ephesians were given to
curious arts, Acts xix.; they were the flower of all Asia for curious
knowledge. But a people that lie in their sins, without the saving knowledge of
the gospel, are in great darkness. A drachm of sanctified knowledge is better
than all the curious arts in the world, and those most lawful.
But you
will say, Thus he spoke of them as heathens; are all carnal men to be accounted
darkness ? I answer-Yes; they are blind and dark as to those things that relate
to God and heaven. To God: Eph. iv. 18,' Having the understanding darkened,
being alienated from the life of God, through the ignorance that is in them,
because of the blindness of their heart.' Whatever understanding and quickness
of judgment they have in other things, yet they are gross, bullish, and wild in
such things as appertain to God and their communion with God. And as to heaven:
2 Peter i 9, 'He that lacketh these things is blind, and cannot see afar off.'
' These things, that is, the graccs of the Spirit. There is a mist upon
eternity, and a carnal eye cannot look through it. His eyes are not anointed
with spiritual eye-salve ; he cannot see these things so as to take off his
heart from his vain pleasures.
But you will say, Many carnal men that
live in the bosom of the church are orthodox, have good opinions in religion,
and great knowledge of the mysteries of salvation. I answer-But this knowledge
is neither accompanied with application nor affection to what they know.
First, Not with application. It is not a directive light, to show them how
to come out of their misery, or to guide their choice: Rom. i. 21, ' They
became vain in their imaginations, and their foolish heart was darkened.' It
doth not teach them how to love, and please, or trust in God, as the heathens
with their 'knowing God'. So it is with carnal Christians: 1 Cor. viii. 2, 3, '
And if any man think that he knoweth anything, he knoweth nothing }et as he
ought to know. But if any man love God, the same is known of him.'
Secondly, Nor persuasive, and with affection, so as to change their hearts,
so that they may seek after God in Christ. It neither restraineth evil, nor
constraineth to that which is good. Light that is unable to discharge its
office, to bridle corruptions, is but as darkness: Rom. i. 18,' They withhold
the truth in unrighteousness;' like a prisoner in fetters. It may talk its
fill, but can do nothing. It urgeth not to good ; they are secure and careless;
they are Christ's, but prepare not to do their master's will: Luke xii. 47. It
doth not overcome their prejudice against the holy and heavenly life: 1 Cor.
ii. 14,' But the natural man receiveth not the things of the Spirit of God, for
they are foolishness unto him; neither can he know them, because they are
spiritually discerned' The name is prized, but the thing hated, Christ's
offices and government Or else if there be any motion towards Christ, it is as
their knowledge is. If it be a sensible, awakening, practical knowledge that we
have, accordingly will our esteem of Christ be; but if it be a superficial
speculative knowledge, either of sin or misery, or of Christ our remedy, our
faith is opinionative and superficial; we shall not value him as a saviour
indeed; and therefore it is not talking by rote after others which will excuse.
There is a vain mind in every unconverted man, and a dark understanding which
cannot do its office. Now this is a miserable estate, either to be altogether
ignorant, or to have but a speculative traditional knowledge of the things of
God; either to have no knowledge, or not that which is directive and
persuasive. This breedeth doubtfulness: John xii. 35, 'He that walketh in
darkness knoweth not whither he goeth;' 1 John ii. 11,' He that hateth his
brother is in darkness, and walketh in darkness, and knoweth not whither he
goeth, because that darkness hath blinded his eyes.' He wandereth in a maze of
uncertainties, not knowing whether he goeth right or wrong, whether he be in
the way that leadeth to heaven or hell; he liveth by guess, nnd knoweth not
what to fear or hope for.
[2] Theie is downright and apparent wandering
fiom God. The Greek scholiast saith Paul calleth daikness 'a life spent in
error'; for by their ignorance men run into all profaneness, and become very
slaves of sin. To walk in darkness is often put in scripture for living in a
course of sin : Prov. iv. 19, ' The way of the wicked is as darkness.' He
compares the course of the godly to a growing light,' that shines more and more
unto the perfect day,' ver. 18 ; and the course of the wicked to a growing
darkness, till it comes to the dead of the night
[3 ] Eternal misery is
the issue and close of it, called ' outer darkness,' Mat. xxv. 30; and 2 Peter
ii. 17,' To whom the mist of dark-ness is reserved for ever;' because the
sunshine of God's presence never cometh there; they are for ever separated from
the face of God,, and presence and communion with him. Well, then, you see one
darkness maketh way for another-the darkness of ignorance for the darkness of
sin, and both for eveilasting darkness.
2. The renewed estate is an
estate of light. Light is a quality pure and unmixed, and implieth both
knowledge, holiness, and happiness. Knowledge, as it discovereth all things;
holiness, as it is pure, and can shine on the filthiest dunghill without any
stain; felicity, as it is the smile of heaven upon the earth. Light is
pleasant. Surely this ought to be the more prized by us, because originally
man's life is light: John i. 4, ' And the life was the light of men.' Man had a
reasonable soul, but it is in a great measure eclipsed by sin. Now, to restore
us, Christ's doctrine, which bringeth life, is also light, and the new man
begins in light: Col. iii. 10, ' And have put on the new man, which is renewed
in knowledge, after the image of him that created him.' When once we receive
the saving knowledge of saving-truth, then all other things follow which belong
to the spiritual life; such truth for the object, such manner of apprehension
for the kind as may be saving. This introduceth and leadeth on other things.
Because I shall have occasion to speak of it afterwards, I shall say the less
now ; only show you how great a blessing divine illumination is. Common
knowledge of divine things is an excellent gift, though it be cold and weak,
and doth not warm the heart with love to the thing known; but the grace of
illumination is much more excellent to further the glory of God. The bare gift
is used to the interest of the flesh, for fame and esteem in the world: 1 Cor.
viii. 1, 'We know that we all have knowledge: knowledge puffeth up, but charity
edifieth.' The gift, if it be single and alone, puffeth us up with a lofty
conceit and vain ostentation of ourselves and a disdain of others ; but the
grace keepeth us humble, for the more we know affectively, the more we see our
defects, not in knowledge only, but in holiness. And the grace is wrought in us
by the special and sanctifying influence of the Holy Ghost, and is not only
knowledge, but wisdom, and maketh us serious, operative, and full of good
fruits: James iii. 17, ' But the wisdom that is from above is first pure, then
peaceable, gentle, and easy to be entreated; full of mercy and good fruits,
without partiality, and without hypocrisy;' begetting earnest desires and
endeavours after the things known : John iv. 10, ' If thou knewest the gift of
God, and who it is that saith to thee, Give me to drink, thou wouldst have
asked of him.' Now when our eyes are thus opened, and turned from darkness to
light, we begin to be serious Christians : Acts xxvi. 18, ' To open their eyes,
and turn them from darkness to light, and from the power of Satan to God, that
they may receive forgiveness of sins, and an inheritance among them which are
sanctified by faith that is in me;' and carry ourselves as those that are
affected with their misery and remedy. They talked before of sin as a thing of
course, and were wont to marvel why men kept such a deal of do about it; but
the case is altered. God hath opened their eyes, and therefore they complain of
sin as the greatest burden, and would fain be rid of it at any rate. They also
seek after Christ as the only remedy; nothing will satisfy them but Christ: '
All things are dung and dross in comparison of the excellency of the knowledge
of him. Phil. iii. 8. And they are resolved to venture all with him and for
him: Mat xiii. 45, 46, ' The kingdom of heaven is like unto a merchant-man
seeking goodly pearls; and when he hath found one pearl of great price, he went
and sold all that he had, and bought it.' Certainly then a great privilege it
is when God doth thus cure the blindness of our minds, and open and incline our
hearts to spiritual and heavenly things; whether you consider-
[1.] The
objects known are the highest and most important matters in the world. The
knowledge of the profoundest science is question-less more than skill in some
low and petty employments. As Themistocles said, To know how to govern a city
is more than how to play upon a lute. But to have the saving knowledge of God
and the life to come is more than all the admired wisdom of the flesh, or all
the common learning of the world. Therefore how much are we bound to praise God
if we may be light in the Lord t It is more than to know how to govern kingdoms
and commonwealths, and to do the greatest business upon earth. To know God, the
first cause of all things, Jesus Christ, who is the restorer of all things, and
the Holy Spirit, who cherisheth and preserveth all things, to know his heavenly
operations, the nature and action of his several graces, this is the happiness
and glory of a man; all other knowledge is a poor low thing to this. Alas! what
are all the mysteries of nature to the mysteries of godliness. To know our
disease and remedy, danger and cure, our work and end, what is to be believed
and practised, what we shall enjoy, and what we must do to obtain it, these are
the things do most concern us; all other knowledge is but curious, and hath
more of pleasure than profit. To know our own affairs, and our greatest and
most necessary affairs, these are the things we should busy ourselves about;
other knowledge may be well spared. To know our misery, that we may prevent it;
our remedy, that we may look after it in time; our work, that we may perform
it; our end, that we may intend it, and be encouraged by it, and what course we
must take that we may be everlastingly happy; this is the greatest favour can
be bestowed upon us: we should beg it of God. .
[2] The manner of
knowing.To see these things with clearness, certinty, efficacy, and power. Now
this is diversely expressed in scripture; sometimes to know them 'as we ought
to know them.' 1 Cr. viii.2; 'To know the grace of God in truth,' Col. i. 6; to
get a ' spiritual discerning,' 1 Cor. ii. 14; to get not a sight only, but a
taste, 1 Peter ii.3.
It is a sweeter knowledge than all learned men have
who are ungodly. Others may have more of the words and notions, but less of the
thing itself; they have the sign, but true Christians the thing signified ;
they break the shell, but others eat the kernel; they dress the meat, but
others feed upon it and digest it; they dig in the mines of knowledge as
negroes, but others have the gold. True Christians take up religion out of
inspiration, but others out of opinion and tradition ; they have a divine
faith, whilst others have but human credulity; they may talk of what they hear
and read from others, but these receive it ' not in word only, but in power,
and in the Holy Ghost, and in much assurance. 1 Thes. i. 5. They are not only
affected with the truths they know, but transformed by them, and changed into
the divine nature. Now what a mercy is this, that when they might have gone to
hell as witless fools, as others do, God hath given them counsel in their
reins!
II. That there is a mighty change wrought in them who are called
out of one estate into the other. A great difference there is certainly between
the carnal and regenerate estate; they differ as much as darkness and light, as
death and life, «s the new man and the old: ' Ye were sometimes darkness,
but are now light in the Lord.' There is a difference between them and
themselves,and between them and others; both are of respect in this place. Not,
They are darkness nnd ye are light, but,' Ye were sometimes darkness, but ye
are now light in the Lord;' because the apostle speaketh of the same men; and
to this end it is spoken, that they may h:ave no fellowship with evil ones, or
be partakers with them in works of darkness. Now both these are proved by the
same reasons.
1. Because they have a different principle; the internal
principle is not alike in both. All things work according to their nature ; as
fire ascendeth and water descendeth; fishes go to the water, and beasts keep on
dry land;·it is according to their nature, and that principle of life
which they have. The saints have a divine nature: 2 Peter i. 4, ' Whereby ye
are made partakers of the divine nature.' And the carnal are scarce men,
because they are governed by their sensitive appetite, and so come nearer to
the nature of beasts; and so the one are led by the flesh, the other by the
Spirit, as is often observed in scripture. But you will say, There is no old
nature in God's children, flesh as well as spirit. I answer-
[1.] By
concession there is indeed a diversity or contrariety of principles : Gal. v.
17, ' For the flesh lusteth against the spirit, and the spirit against the
flesh ; and these are contrary one to the other.' These two powers and
principles are of contrary natures and tempers. By the one they delight in the
law of God: Rom. vii. 22,' I delight in the law of God after the inward man ;'
and avoid sin : 1 John iii. 9,' Whosoever is born of God doth not commit sin ;
for his seed remaineth in him: and he cannot sin, because he is born of God.'
Yet there is corruption, which often opposeth and rebelleth against the new
nature, so that its operations are much hindered and obscured.
[2.] Though
there be an opposite principle, and though it impede, and hinder, and obscure
the operations of the new nature, and the inclination of it be weakened by the
back bias of corruption, yet there is a prevalency of the better principle,
which doth most usually discover itself in our conversations. The constant
effects declare the prevailing principle. As the children of Israel brought
under the Canaanites in the land of promise, and had the chief sway of affairs
there, so doth grace abate the power of corruption, and restrain its
exorbitances, that it doth not ordinarily break out. The man is not what he was
before: Gal. v. 24,' They that are Christ's have crucified the flesh with the
affections and lusts.' They have crucified, and do crucify it still in their
desire and endeavours, and gain more success against it. The work is not quite
done, but it is begun, and carried on with an intent to be finished. Already
there is enough done to bridle the corrupt nature, and to constitute a plain
difference between them and others, who are wholly guided by the flesh. They
are differenced from others by change of heart, from themselves by a change of
life.
2. As the internal principle of our operation is unlike, so the
external rule of our conversations are quite different, viz., the will of God
revealed in the word, which they study to know and obey: Eph. v. 10, 1 Proving
what is acceptable unto the Lord;' ver. 17,' Be not unwise, but understanding
what the will of the Lord is;' Rom. xii. 2,' That ye may prove what is that
good and acceptable and perfect will of God.'
III. That it is
good often to compare those two estates, and to consider what we are by nature
and what we are by grace.
First, That we ought frequently to reflect on our
former woful estate. The apostle often directeth Christians to look back : Eph.
ii. 2, 3,' Wherein in times past ye walked according to the course of this
world, according to the prince of the power of the air, the spirit that now
worketh in the children of disobedience : among whom also we all had our
conversation in times past, in the lusts of our flesh, fulfilling the desires
of the flesh and of the mind, and were by nature the children of wrath, even as
others ;' Col. i. 21,' And you that were sometimes alienated, and enemies in
your mind by wicked works, yet now hath he reconciled.' God appointed
ordinances to this end among the Jews. The passover to remember their bondage
in Egypt; and the parents were obliged to interpret it to their children :
Exod. xii. 26, 27, ' And it shall come to pass, when your children shall say
unto you, What mean you by this service ? that ye shall say, It is the
sacrifice of the Lord's passover, who passed over the houses of the children of
Israel in Egypt, when he smote the Egyptians, and delivered our houses.' So the
first-fruits: Deut xxvi. 5,' A Syrian ready to perish was my father, and he
went down into Egypt, and sojourned there with a few, and became there a nation
great, mighty, and populous.'
Reasons there are for this-
1. To magnify
the riches of God's mercy in our deliverance from that woful estate. We wonder
at it more when we compare both together: 1 Peter ii. 9,' But ye are a chosen
generation, a royal priesthood, a holy nation, a peculiar people; that ye
should show forth the praises of him who hath called you out of darkness into
his marvellous light;' 1 Tim. i. 13,' Who was before a blasphemer, and a
persecutor, and injurious ; but I obtained mercy, because I did it ignorantly,
in unbelief.'
2. That we may admire his power in the change: 1 Cor. vi. 11,
'And such were some of you ; but ye are washed, but ye are sanctified, but ye
are justified, in the name of the Lord Jesus, and by the Spirit of our God.'
That ever our sins should be washed and cleansed: Isa. i. 18, 4 Though your
sins be as scarlet, they shall be as white as snow; and though they be red like
crimson, they shall be as wool.'
3. To keep us humble: 1 Cor. xv. 9,' For I
am the least of the apostles, and am not meet to be called an apostle, because
I persecuted the church of God.' A man may be proud of spiritual enjoyments, so
far as he is unholy: 2 Cor. xii. 7,' And lest I should be exalted above measure
through the abundance of revelations, there was given me a thorn in the flesh,
the messenger of Satan to buffet me, lest I should be exalted above measure.'
Now, to take us down and to humble us, let us remember the sin and misery we
were once in when we knew it not God will do much to keep gracious souls humble
as long as they live. They were once as bad as the worst, and were children of
wrath even as others. Though God forgets their sins so as to forgive them, yet
they cannot forget them, but are humbled in the remembrance of them ; they
condemn themselves when God justifieth them : Exek. xx. 34,' Then shall ye
remember your own ways, and all your doings wherein you have been defiled ; and
you shall loathe yourselves in your own sight for all your evils that you have
committed.' They set those sins before their faces, which God hath cast behind
his back ; not to breed a distrust of God's mercy, but to humble their own
souls. Though mercy hath washed, and justified, and sanctified you, yet you
were as bad as others; no poverty, beggary, and reproach in the world will be
so humbling to them as this.
4. It maketh us more compassionate to others,
we having once as blind a mind and as hard a heart as they · Titus iii.
2, 3, ' To speak evil of no man, to be no brawlers, but gentle, showing all
meekness unto all men. For we ourselves were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice and envy,
hateful, and hating one another.' We had as bad natures as any, and lay in the
same puddle of corruption, were hewn out of the same rock, and digged out of
the same pit, and came into the world as naked and destitute of grace as any
others. Israel knew the heart of a stranger, therefore they were to pity
strangers : Deut. xxiv. 18,19.' Thou shalt remember that thou wast a bondman in
Egypt, and the Lord thy God redeemed thee thence; therefore I command thee to
do this thing. When thou cuttest down thine harvest in the field, and hast
forgot a sheaf in the field, thou shalt not go again to fetch it; it shall be
for the stranger, for the fatherless, and the widow; that the Lord thy God may
bless thee in all the work of thy hands.'
5. It maketh us more watchful. A
man that hath escaped a dangerous disease or surfeit is very careful from his
own experience that he doth not lapse into it again. Alas! too much corruption
still remaineth with us ; we still have flesh that fighteth against the Spirit,
Gal. v. 17. Old lusts soon awaken at the knock of a temptation. Paul groaneth
sorely that so much of this carnal nature was left; to find such remnants of
that odious sin, which cost us so dear, and had cost us dearer if our Lord
Jesus Christ had not paid our ransom. We were darkness; . but alas! how dark
are we still! how far from heaven ! how little do we know, and believe, and
love! We know but in part, and love God but in part, and serve God with such
constant weakness, and the old working warring principle doth often get the
advantage of us, and produce some actual sin of thought, word, and deed, that
we have need to take heed to ourselves lest we be again brought under the
captivity and bondage of the law of sin. Shall we drink once more of the bitter
waters ? Josh. xxii. 17,' Is the iniquity of Peor too little for us, from which
we are not cleansed unto this day, though there be a plague in the
con-gregation of the Lord ?'
6. It doth quicken us to greater fruitful ness
for time to come. Was I so zealous for sin, and shall I not do so much for God
? Rom. vi. 39, 'As ye have yielded your members servants unto uncleanness, and
to iniquity unto iniquity; even so now yield your members servants to
righteousness unto holiness;' Acts xxvi. 11, 'Being exceeding mad against them,
I persecuted them even unto strange cities;' compared with 2 Cor. v. 13, ' For
whether we be beside ourselves, it is for God ; or whether we be sober, it is
for your cause.' Since we set out so late, let us mend our pace: 1 Peter iv.
3,' For the time past of our life may suffice us to have wrought the will of
the gentiles, when we walked in lasciviousness, lusts, excess of wine,
revellings, banquetings, and abominable idolatries.' 7. It maketh our
conversion more evident and sensible, and so quickeneth us to thankfulness and
praise. When we compare the two extremes, darkness and light, nature and grace,
it doth much hurt to believers, in judging of their condition, to forget what
they once were, and not to consider what they now are. The comparing of these
two, what they were with what they now are, would make the change more sensible
and evident: 2 Cor. v. 17, ' Whosoever is in Christ is a new creature; old
things are passed away, and all things are become new.' Old things are passed
away, and are passing away still. Our gradual progress in holiness is more
insensible, and therefore we may overlook the mercy ; but the first work is
more sensible, wo may find a great change in ourselves. All that belong to God
may say, as the blind man, John ix. 25,' One thing I know, that whereas I was
born blind, I now see.' By comparing the two extremes they find they are not
the same men they were before. Once they had no delight in communion with God,
now it is a trouble to keep out of God's company. Nothing was so tedious and
burdensome as the duties of religion, now their hearts are more agreeable to
them, and they are sweeter to them than their appointed food. Before they were
slight and sluggish, now they are hard at work for God. Before, they abandoned
themselves to all manner of carnalities, now they are troubled about the first
risings and bubbling up of sin; the conscience which was stupid is made tender;
the stream of their thoughts, desires, and endeavours run in another channel;
their hearts are altered, life altered, speech altered. And by comparing these
extremes it is the ready way to interpret our condition. Men forget the estate
they once were in, and the great change which the Spirit of God hath wrought in
them, and because such alterations are not wrought in them continually, live in
doubt and fear. Look, as the forgetting our poverty and affliction maketh us
undervalue a more plentiful condition, and those comforts which we should have
counted a wonderful mercy before; or when we are recovered from a sickness, and
live in health, we forget the tediousness of sickness, and are not thankful for
the health which we enjoy; so we undervalue, or overlook, or question the
present state of grace, because we forget the unfruitful works of darkness, or
the evil disposition and practices of our unregeneracy, and have not such
comfortable apprehensions of the mercy which God hath bestowed in our change.
Time was when you had little savour of the things of the Spirit, little mind to
Christ and holiness, and were wholly given up to the pleasures of the flesh,
and profits of the world ; but your minds and ways are changed, and you are not
the persons that you were, and that will help yon to interpret your condition
before God.
8. It increaseth your confidence and hopes of eternal life: he
that could take us with all our faults, and love us, and pardon us, and heal
our natures, and reconcile us to himself, will he not give us eternal life
after we begin to obey him, and love him, and serve him in our measure ? Rom.
v. 9,10, ' Much more then, being now justified by his blood, we shall be saved
from wrath through him. For if, when we were enemies, we were reconciled unto
God by the death of his Son, much more, being reconciled, shall we be saved by
his life.' You can not be worse than you were at first.
9. It putteth an
argument in your hands against sin: Rom. vi. 20,21, 'For when ye were the
servants of sin, ye were free from righteousness : what fruit had you then in
those things whereof ye are now ashamed ?' and ver. 22, ' But now being made
free from sin, and become servants to God, you have your fruits unto holiness.'
Shall a servant of God walk as he did when he was a servant of sin ?
Righteousness had no whit of your service, why should sin have any part of your
service now ? especially if you consider how little fruit, benefit, or
satisfaction your sins brought you in the time of enjoying them; but now having
given over yourselves to the service of God, sanctification must daily increase
in you.
Secondly, We ought to remember what we were by nature, so as
not to deny what we are by grace: Rom. vi. 17,' But God be thanked that ye were
the servants of sin; but ye have obeyed from the heart the form of doctrine
which was delivered you.' Christ checketh Peter, John xiii. 10, for not owning
grace. Though his feet need to be washed, God would not have us deny our
renewed estate. Remember your past estate for humiliation, not for your
confusion. Remember old sins and old mercies. So David: Ps. xxv. 6, 7, '
Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they hare
ever been of old. Remember not the sins of my youth, nor my transgressions :
according to thy mercy remember thou me for thy goodness' sake, O Lord.' Not to
tear open the wounds of an healed conscience, not to terrify conscience, but
admire mercy, and to 'love much, because much is forgiven,' Luke vii. 47.
IV. This change must be manifested by a suitable conversation: ' Walk
as children of the light.' We have the same exhortation, Rom. xiii. 12, 13,
· The night is far spent» the day is at hand ; let us there-fore
cast off the works of darkness, and let us put on the armour of light. Lot us
walk honestly as in the day, not in rioting and drunkenness, not in chambering
and wantonness, not in strife and envying;' 1 Thes. v. 5-8, ' Ye are all the
children of the light, and the children of the day; we are not of the night,
nor of darkness. Therefore let ns not sleep, as do others, but let us watch and
be sober: for they that sleep, sleep in the night; and they that are drunken,
are drunken in the night. But let us who are of the day be sober, putting on
the breastplate of faith and love, and for an helmet the hope of salvation.'
Children of the light may refer to the dispensation we are under, or the grace
we have received by it.
1. The dispensation we are under, as those that live in the
clearness of gospel light are children of the day. Ye are not of the night;
walk as children of light, that have the light of the gospel, or becoming that
most holy religion which Christ hath taught us
(1.) In the light all
blemishes are soon discovered, and so our sins are without excuse; whereas
people that have not the gospel, or not so fully preached, are more excusable.
Men might plead this, that they knew no better; but now they ' have no cloak
for their sin,' John xv. 22. Men have some cloak to hide the odiousncss of sin
from themselves and others; their ignorance, their infirmity; yea, the Lord
himself doth pity men, considering their education, prejudices, temptations;
but the gospel holdeth out such convincing light as taketh away all excuse from
wicked sinners.
(2.) As they are without sin, so without shame, when they
sin in the open light: Zeph. iii. 5,' Every morning, doth he bring his judgment
to light; he faileth not, but the unjust knoweth no shame.' While the light of
nature is not violated, sin breedeth a bashfulness and unconfidence; but when
men despise both the light of nature and scripture, they grow impudent, and
lose all tenderness, and awakening of conscience, and outgrow the heart of a
man.
(3.) Sins are more dangerous and deadly: John iii. 19,' And this is
the condemnation, that Light is come into the world, and men loved darkness
rather than light, because their deeds are evil.' It is an affront to the light
that shineth to us, gives a double dye to our sins, and so increases our
punishment and condemnation.
2. The grace received by it. Now the children
of light are those who are enlightened by the Holy Spirit, have a new nature,
and a sense of the other world. Luke xvi. 8, the 'lord commended the unjust
steward, because he had done wisely; for the children of this world «re
wiser in their generation than the children of light.' Surely they should watch
and be sober, and plainly distinguish themselves from the carnal world.
[1.] To show their thankfulness for the grace received : Luke i. 74, 75, ' That
he would grant unto us that we, being delivered out of the hands of our
enemies, might serve him without fear, in holiness and righteousness before him
all the days of our life.'
[2.] That they may not obstruct the new nature
put into them, and hinder its operations, and so grieve the Spirit of God, who
would work in them all righteousness, godliness, and holiness: ver. 9, ' For
the fruit of the Spirit is in all goodness, and righteousness, and truth.'
[3.] That they may obey the light, and comply with the sense of their duty
written on their hearts ; otherwise they offer violence, not only to their
duty, but to their nature; not only to their rule without, but their conscience
within, or the law written upon their hearts: Heb. viii. 10,' I will put my
laws into their mind, and write them in their hearts.'
[4.] They have
tasted of all waters, the bitterness of sin and the sweetness of grace, the
terrors of the Lord, and the sweetness of the mercy of God and the grace of
Christ; and shall they give way to sin and folly ?
[5.] They are posting to
a better estate, and preparing for it: Col. i. 12, 'Who hath made us meet to be
partakers of the inheritance of the saints in light.' Therefore for them to
walk in works of darkness is more blameworthy, as if the way to hell would
bring them to heaven.
Use. Remember it often to your humiliation, lest
God permit you to remember it to your confusion. Those whose sins are pardoned
may to their sense have their guilt raked out of its grave. It is possible the
wounds of an healed conscience may bleed afresh, when we walk not humbly and
cautiously. Though God doth not recant his sentence of pardon, yet the sin may
occur to us, and ghosts haunt us of those who were long since buried.