VeR 8.] SERMONS UPON EPHESIANS V. 247
ing work with a kind of liberty and choice. Fire bnrneth wliere it ineeteth with matter combustible, but a reasonable creature needeth to be exhorted to perform acts agreeable to his principle ; for in reasonable creatures, 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 suit- able conversation.
I. Let me speak of the two opposite states, ' darkness' and ' light,' and there show you 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 o-voto?, darkness itself, for the greater vehemency of the expression.
[1.] The darkness of the understanding is ignorance ; they are in- capable 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
248 SERMONS UPON EPHESIANS V. [SeR. VIIL
blindness of their heart/ Whatever understanding and quickness of judgment they have in other things, yet they are gross, brutish, 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 graces 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 know- ledge 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 : Eom. 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 ro <yvoiarov deov. So it is with carnal christians : 1 Cor. viii. 2, 3, ' And if any man think that he knoweth anything, he knoweth nothing yet 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 discliarge its office, to bridle corruptions, is but as darkness : Eom, i. 18, ' They withhold the truth in unrighteousness ; ' like a prisoner in fetters. It may talk its fill, but can do nothing. It urgetli 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 reinedy, our faith is opinionative and superficial ; we shall not value him as a saviour indeed ; and therefore it is not talking by rote after otliers wliich will excuse. There is a vain mind in every unconverted man, and a dark understanding which cannot do its office. Now this is a miser- able 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 doubt- fulness: John xii. 35, 'Ho 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, and knoweth not what to fear or hope for.