A childe of light vvalking in darknesse: or A treatise shewing the causes, by which God leaves his children to distresse of conscience. The cases, wherein [God leaves his children to distresse of conscience.] The ends, for which [God leaves his children to distresse of conscience.] Together vvith directions how to come forth of such a condition: vvith other observations upon Esay 50. 10, and 11. verses. By Tho: Goodwin B.D.

Vse.

THe first Vse is, [Vse 1] seeing so many offer up but common fire to God, it is good you examine whether that righteousnesse you think to please God with, be any more then fire of your owne kindling.

First, That righteousnesse which is kindled in thy heart, and blazeth in thy life, whence was it

first enkindled? examine the original of it. Was it kindled in thee by fire from heaven? that is by the Holy Ghost comming downe in Gods ordi∣nances on thee as fire, burning up thy lusts, 〈◊〉〈◊〉 thy heart, dissolving the workes of the de∣vill, enkindling sparks of true love to God, zeale for his glory, which are above the reach of mans naturall ability? or is it no more, then that whereas every man hath some sparkes of inge∣nuity and honesty towards others, and of sobri∣ety, and of devotion to a Deity, raked up in the ashes of corrupt nature, (for even the heathen had the Law written in their hearts, Rom. 2. 14.) which sparkes, thou living in the Cuurch, where civility and religion is professed, civill educati∣on, naturall wisedome, and the accusings of na∣turall conscience enlightned, have blowne up to some blaze, to some just dealing, common care of serving God; yet know that if there be no other principle, nor no more, it is but fire of your owne kindling, and you will lie downe in sorrow.

Secondly, examine, what duties are especially the fuell of that fire in thee: in what duties is that righteousnesse, thou thinkest thou pleasest God with, chiefly spent and exercised? are they principally the duties of the second Table, of just dealing with men, and sobriety, and it may be thou bringest withall a stick or two of the first Table to this fire, that is, some duties thereof, such as for thy credit thou must not omit, as comming to Gods ordinances of publique wor∣ship. This fuell, if there be no more, argues 〈◊〉〈◊〉

but common fire: for looke into the chimneys of the heathen, thou shalt finde the most of all this practiced; and in that thou dost put the chiefest of thy religion in them, it is argued to be but a fire kindled of those sparks, which are ra∣ked up in nature: for those cōmon sparks which are in all mens hearts, are especially those of the second Table. But now if it were a fire from hea∣ven, thē though those would not be left undone, yet the chiefest heat of thy heart would be to the duties of heaven, of the worship of God, publique and private: when men practise but so much righteousnesse, as is necessary for them to doe, if they will live in the world in any com∣fort or credit, as to be just and sober is necessary, as also to frequent Gods ordinances, for the state we live in, enjoyns them: But when mens zeale and fervour contends also, and lives upon such duties which the world regards not, as mourning for sinne, taking paines with the heart in private, between God and a mans own soule; and feeds upon heavenly things, and thoughts, and is such fire as the world quench∣eth, it is a signe tis more then common fire.

Thirdly, in these duties, common fire warmes but the outward man, as that fire doth which you feele daily; it heats you not within: so com∣mon righteousnesse contents it selfe with bodily exercise, a formall performance of duties pub∣lique and private: but fire from heaven heats first within, heats the heart within, as at the hea∣ring the Word, did not our hearts burn within us?

(say they) so it heats the heart in prayer, makes a man fervent in spirit, serving the Lord.

Fourthly, examine what bellowes cherish and keep alive that fire of righteousnesse that is in thee, and makes it flame, (that is) what motives set thee awork, to doe what thou dost: if world∣ly ends make thee abstaine from sinne, and to be just in thy dealings, as credit with the world, and feare of disgrace, or the accusings of con∣science onely, or feare of hell, or hope of hea∣ven; this is but common fire: but if love to God, the consideration of his mercies, his eternall love, and the love of Christ, zeale for his glory, if these be the bellowes, the fire is heavenly. But if when thou art to be moved with such as these, they stir not thy heart, It is but common fire.

The second Vse is, [Vse 2] to take heed of walking in the light of such fire, that is, resting in it for salvation, and contenting your selves with it, as most in the world doe, and as the Iews here did, for you will lie down in sorrow if you doe.

But you will say, wee doe not trust in this our owne righteousnesse, for we professe Christ, and beleeve in him, which added to this, is enough.

I answer. That though you professe Christ, yet¹. unlesse you have had a light that hath dis∣covered to you, that all the righteousnesse you have by nature, and emproved in nature is a false righteousnesse, you doe then as yet rest in your owne righteousnesse, and rely not wholly on Christ. So Phil. 3. Paul first sum all to be drosse and dung, counted it losse, that he might which r••st:

it implies, he could not have him els. Men though they seem to take Christs Title, as many will pro∣cure the Kings Title for a living to make all sure, yet they keep, and stick to, and plead their own; but you must give up that first, and rely wholly on Christ, or hee will not save you.

2. Hee that doth not daily above all things, directly, and immediately aime at, and seek out for Christs righteousnesse, and maketh it not the chiefest of his thoughts, prayers, and businesse, & is restlesse without it, rests in his owne: for so when he had given up his title in his owne, hee mainely endeavoured after this, to bee found in Christ. Phil. 3.

Thirdly, you will seeke from Christ a new righteousnesse of sanctification also: for you will see that the common righteousnesse of nature and education will not please him, and Christ must be made sanctification to you, 1 Cor. 1. 30. aswell as righteousnesse. Thus Nicodemus, though a civill man afore, yet when he came to Christ, his old civility would not serve, without being borne againe, and becomming a new creature: so as you must not think to make a supply or ad∣dition unto Christ with fire of your owne kind∣ling; you must have all off the Altar: your mor∣rall vertues must be turned into graces, by ha∣ving a new end put into them, carrying your hearts in them unto God.

The other interpretation which I adde, is, That the fire of outward comforts is also meant: which, whilst men enjoy, they goe on merrily, negle∣cting

God, and Christ, and communion with him: But the soule of a beleever wanting this commu∣nion with God, is in darknesse, and till he enjoys God againe, can take comfort in nothing. Thus Eccl. 7. 6. The laughter of the wicked is compa∣red to the crackling of thornes.

Fire is a comfortable creature, having both heat and light in it, which serve and help against both cold and darknesse, which are two of the greatest evils to the senses.

Heat is comfortable. Therefore Isa. 44. 16. Hee warmeth himselfe (saith the Prophet) and cryes Aha.

Light also is comfortable. For saith Solomon, It is a pleasant thing to behold the Sunne. Hence therefore fire here is put for outward comforts.

But yet what fire are they? but kitching fire, Ignis f••calis, as the Philosopher calls it: for It is fire of their owne kindling, sayes the Text: not that purest element of fire above: God hee is said to be light and fire, whom the Saints enjoy, and are re∣freshed with his light, and in it see light.

And the resemblance this way also will strong∣ly hold.

For a kindled fire hath two things common, which goe to the making of it; both which to∣gether, are called fire.

First, fuell: as wood, or coales, &c.

Secondly. That element that preys upon these.

Answerably unto those carn••ll pleasures and delights, which wicked 〈◊〉〈◊〉 enjoy, and rest in, 〈◊〉〈◊〉 things are also 〈◊〉〈◊〉.

First, The object, which is as the fuell. Things earthly, and of this world.

Secondly, Their fiery hot and burning lusts, which prey upon, and live upon this fuell; both which make this fire here spoken of: in both which, this resemblance will hold in many re∣gards.

First, because the fuell of these fires of their [ 1] lusts and comforts, are base; things onely here below. What is the fuell of your kitching fires? things digged out of the earth, dung, wood, coale; so things on earth are fuell to their de∣sires. Their lusts are therefore called members upon earth. Col. 3. 5. for all their comfors consist in, and their desires are after earthly things, as their faire wives, children, houses, meat, drinke, their God is their belly, and they minde earthly things, Phil. 3. 19.

Secondly, because when this fuell is taken a∣way, [ 2] the fire goes out, so doe mens hearts die when outward things are taken from them. When Nabal thought David might yet come, & take his goods, his heart died within him. For men live in the creatures, and out of them they die.

Thirdly, as fire is a consuming thing, Heb. 12. [ 3] last. it leaves nothing but ashes: so are mens lusts, Iam. 4. 4. They ask to consume all upon their lusts. All the pleasures they have, nothing comes of them; nothing of the strength they get by them: they doe all for themselves, and with themselves all dies.

[ 4] Fourthly, fire is a devouring thing; a whole world would not satisfie it, if it were let alone to burne on: And one day, this whole world you see shalbe burnt up by fire, as a witch for entising men. Even such are mens desires after pleasures, unsatisfied they are; and the more fuell is laid on, the more ye may lay on; they enlarge their desire as the fire of hell, Hab. 2. 5.

[ 5] Fistly, the pleasures which arise from the meeting and conjunction of this fuell, and their lusts are but as sparkes. Iob calls sparkes the sonnes of fire, being engendred by it upon fuell: as plea∣sures are the sonnes of your lusts, when the ob∣ject and they lie and couple together: and they are not long lived, they are but as sparkes, they die as soone as begotten, Col. 2. 22. perish in the using; and are but as the crackling of thornes, they soone goe out.

[ 6] Sixtly, smoak accompany such fires, the fuell being muddy things: so doth much sorrow their comforts, Pro. 14. 13. and they goe out and end in smoake, as in the Text, lie downe in sorrow.

So that put these together, both that strange fire of their own righteousnesse, which is from, and in nature, unchanged; and the kitching fire of outward comforts: these are the two maine hin∣drances that keepe all wicked men from Christ, and justification through him:

That whereas the convenant of grace hath these two maine promises in it:

First, that God himself (who is the God of com∣fort) will be an abundant reward, Gen. 17. 1, 2.

and so by faith we take him to be, and are divor∣ced from all comforts else in comparison of him. And

Secondly, that Iesus Christ his Sonne is made the Lord our righteousnesse, Ier. 23. 6. and there∣fore ere we take him to be so to us, we must be emptied of all our owne righteousnesse by nature, that so God & Christ might be all in all to us. And therefore as the first & main work of grace con∣sists both in emptying the heart, and bringing it to nothing in its owne righteousnesse: As also in re∣gard of all outward comforts, that so no flesh might rejoyce in his sight. Answerably unto these two there are found two maine impediments in men by nature.

First, because in nature, they find some sparks of civill goodnesse, they rest in them, and take them for grace, and neglect Christ. And

Secondly, finding also in this world themselves to be warmed with many outward comforts, being encompassed about with sparks, they con∣tent themselves with these. Thus so long as that young man had righteousnesse of his owne, and possessions of his owne, he cared not for Christ, nor communion with him, nor righteousnesse from him. Well, but (sayes Christ here) flatter your selves with your own righteousnesse, and cheer your selves with your own sparks, and walk on. But know you will lie down in sorrow when the godly shall rest in their beds. Isa. 57. 2. You will lie bed-rid in hell; or as a woman in travaile never to rise again.

FINIS.

Notes

• Examine what fire we offer up to God.
• 1. The origi∣nall of it.
• 2. The fuell.
• 3. By warming onely the out∣ward man.
• 4. What incen∣tives enflame it.
• 2. By fire is meant outward comforts.
• Why fire is put for comfort.
• Why outward comfort com∣pared to fire of their own kind∣ling, to earthly fire.
• The compari∣son holds in 6. things.