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.'
[1.] The grace received, 'Ye are light;' that is, filled with the liglit 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 sinned 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 Eom. 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
246 SERMONS UPON EPHESIANS V. [SeR. VIII.
not complete fruitiou. Participation it noteth, for otherwise it could not be said tliat we are not only enlightened, but light itself ; not com- plete fruition, lor those that are said to be ' light iu the Lord' are pre- sently 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 hght 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 deriva- tively 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 vs^orld.' 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 ?
Ans. 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 dolh 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 moi-e particu- larly 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 beest a sun, shine as a sun ; if thou beest fire, burn as fire ? So some argued in Augustin'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, positis omnibus ad agendum r-equisitis, inanimate and unreason- able creatures, follow the inclination of their natures or the tendency of their principles of necessity ; but such as are endued with understand-