dark prison and in a deep sleep too, it is not day to him; he is not called to light, till some one open the doors, and awake him, and bring him forth to it. This God doth in the calling here meant. That which is here termed Calling in regard of the way of God's working with the soul, is, in regard of the power of it, called a rescuing and bringing forth of the soul: so the apostle St, Paul speaks of it, Col. i, 13; Delivered from the power of darkness, and translated into the kingdom of his dear Son. That delivering and translating, is this calling; and it is from the power of darkness, a forcible power, that detains the soul captive. As there are chains of eternal darkness upon damned spirits, which shall never be taken off, wherein they are said to be reserved to the judgment of the great day, so there are chains of spiritual darkness upon the unconverted soul, that can be taken off by no other hand but the powerful hand of God. He calls the sinner to come forth, and causes by the power of his voice the bolts and fetters to fall off, and enables the soul to come forth into the light. It is an operative word that effects what it bids, as that in the creation, He said, Let there be light, and there was light, to which the apostle hath reference when he says, God, who commanded the light to shine out of darkness, hath shined into your hearts. God calls man. He works with him indeed as with a reasonable creature, but 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 this be all, he may call long enough to no purpose; as they tell of Mahomet's miracle-he called a mountain to come to him, but it stirred 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. voice of the Lord is powerful and full of majesty. If he speaks once to the heart, it cannot choose but follow him, and yet most willingly chooses that. The workings of grace, as oil to which it is often compared, do insensibly and silently penetrate and sink into the soul, and dilate themselves through it. That word of his own calling, disentangles the heart from all its nets, as it did the dis

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ciples from theirs, to follow Christ. That call which brought St. Matthew presently from his receipt of custom, puts off the heart from all its customs and receipts too; makes it reject gains and pleasures and all that hinders it, to go after Christ. And it is a call that touches the soul so as the touch of Elijah's mantle, that made Elisha follow him. Go back, said he, for what have I done unto thee? Yet he had done so much, as made him forsake all to go with him. And this every believer is most ready to acknowledge, who 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 what drew him out of it: and therefore he willingly assents to that which is another thing to be spoken of, that it becomes him, as being the End of his Calling, to show forth his praise, who hath so mercifully and so powerfully. called him from so miserable to so happy an estate.

This is God's end in calling us, to communicate his goodness to us, that so the glory of it may return to himself. The highest agent cannot work but for the highest end; so that, as the apostle speaks, when God would confirm his covenant by an oath, he sware by himself, because he could swear by no greater; so, in all things, he must be the end of his own actions, because there is no greater nor better end, yea, none so great or good. Particularly in the calling and exalting of a number of lost mankind to so great honor and happiness, both in designing that great work and in performing it, he aims at the opening up, and declaring of his rich grace, for the glory of it; as the apostle St. Paul tells us once and again, Ephes. i, 6, 12.

As this is God's end, it ought to be ours, and therefore ours because it is his. And for this very purpose, both here and elsewhere are we 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 it is our great duty, being so called-to declare his praises. All things and persons shall pay this tribute, even those who are most unwilling; but the happiness of his chosen is, that they are active in it, others are passive only. Whereas the rest have his praise wrested from them, they do declare

it cheerfully, as the glorious angels do. As the gospel brings them glad tidings of peace from God, and 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.

Let your light, says our Saviour, shine, and shine before men too; that is not forbidden, yea, it is commanded, but it is thus commanded, Let your light so shine before men, that they seeing your good works-yourselves as little as may be, your works more than yourselves, as the sun gives us its light, and will scarcely suffer us to look upon itself-may glorify-Whom? You? No, but, your Father which is in heaven. Let your light shine, it is given for that purpose, but let it shine always to the glory of the Father of lights. Men that seek themselves may share in the same public kind of actions with you; but let your secret intention, which God eyes most, sever you. This is the impress that a sincere and humble Christian sets upon all his actions, To the glory of God. He useth all he hath, especially all his graces, to his praise who gives all, 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 honor to God. It is 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 ways to deny himself, and to be willing to abase himself to exalt his master; to be of St. Paul's temper, who regarded not himself at all, honor or dishonor, prison or liberty, life or death, content he was with any thing, so Christ might be magnified.

And as every godly mind must be thus affected, so especially the ministers of the gospel, they who 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 do pure affections become them, and ardent desires to promote his glory who hath so called them! A rush for your praise or dispraise of us! Only receive Jesus Christ and esteem highly of him, and it is enough. We preach not ourselves, says the apostle, but Christ Jesus the

Lord. This is our errand, not to catch either at base gain or vain applause for ourselves, but to exalt our Lord Jesus in the hearts of men. And to those who are so minded, there is a reward abiding them, of such riches and honor as they would be very loath to exchange for any thing to be had amongst men.

But, in his station, this is the mind of every one who 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 who humbled himself so low, to exalt us to these dignities, to make us kings and priests unto God. It is 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 are his free gift, and are given as the rich garments of this spiritual priesthood, only to attire us suitably for this spiritual sacrifice of his praises; as the costly vesture of the high priest under the law was not appointed to make him gay for himself, but to decorate him for his holy service, and to commend, as a figure of it, the perfect holiness wherewith our great High Priest, Jesus Christ, was clothed. What good thing have we, that is not from the hand of our good God? And receiving all from him and after a special manner spiritual blessings, is it not reasonable that all we have, but those spiritual gifts especially, should declare his praise and his only? David doth not grow big with vain thoughts and lift up himself, because God had lifted him up, but exclaims, 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 who framed them; 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? O let it be thus with us! The more he gives, be still the more humble, and let him have the return of more glory, and let it go entire to him: it is all his due. And in doing thus, we shall still grow richer, for where. he sees the most faithful servant, who purloins nothing but improves all to his Master's advantage, surely him he will trust with most.

And as it is thus most due to God, and most profitable for ourselves, in all things to seek his praises, so it is the most excellent and generous intent to have the same thought with God, the same purpose as his, and to aim no lower than at his glory; whereas it is a base poor thing for a man to seek himself, far below that royal dignity that is here put upon Christians, and that priesthood joined with it. O this is a large task, an infinite task! The several creatures bear their part in this. The sun says 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, all of them together, the whole concert of heaven and earth, cannot show forth all his praise to the full. No; it is but a part, the smallest part of that glory, which they can reach.

We all pretend to these dignities, in that we profess ourselves Christians; but if we have a mind to be resolved of the truth in this, (for many, many are deceived in it) we may, by asking ourselves seriously, and answering truly to these questions-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, surely I am not of this number that God hath thus called and dignified. And this test, I fear, would degrade many.-If my life be somewhat regular and Christian-like, yet do I in it all, singly and constantly, without any selfish or sinister end, desire and seek the glory of God alone? Otherwise, I may be like this chosen generation, but I am not one of them. And this, out of doubt, would make the number yet far less. Well, think on it. It is a miserable condition, for men either to be grossly staining and dishonoring the holy religion they profess, or, in seeming to serve and honor God, to be serving and seeking themselves; it is the way to lose themselves for ever. O it is a comfortable thing, to have an upright mind, and to love God for himself; and love seeks not its own things! They are truly happy, who make this their work sincerely, though weakly, to advance the praises of their God in all things, and who, finding the great imperfection of their best diligence in this work here, are still longing to be in that state where they shall do it better.