A Child of Light Walking in Darkness, Title page – Table of contents
A CHILDE OF LIGHT WALKING IN DARKNESSE: OR A TREATISE Shewing
The Cauſes, by which
The Caſes, wherein
The Ends, for which
God leaves his children to diſtreſſe of conſcience. TOGETHER WITH DIRECTIONS HOW TO COME FORTH OF SVCH A CONDITION: With other OBSERVATIONS upon Eſay 50. 10, and 11. verſes.
BY THO: GOODWIN B. D.
IOB 34. 29.
When he hideth his face, who can behold him?
Printed at London by M. F. for R. Dawlman and L. F. at the Brazen Serpent in Pauls Church-yard. 1636.
HONORATISSIMO DOMINO, ROBERTO, DOMINO BROOKE, BARONI BROOKE, de BEAUCHAMPCOURT, HEROI EXIMII ACVMINIS, SVMMI CANDORIS, PIETATIS AC LITERARUM, CULTORI, FAUTORIQUE OPELLAM HANC, LABORANTIS CONSCIENTIAE CONSOLATORIAM, IN PERPETVAE OBSERVANTIAE TESTIMONIVM.
DO: DICO: CONSECRO.
THOMAS GOODVVIN.
To the Reader.
THat which drew theſe Sermons from mee, next to thy good, was to right my ſelfe. They were firſt preached eight yeares ſince; and ſome notes thereof were, (to ſay no more,) diſperſed into the hands of many, to my prejudice. They are here preſented as they were preached, with little alteration or addition, in method, ſtyle, or matter: OnelyOnly to make up the Treatiſe more compleat, I entirely added, againſt the publiſhing thereof, that whole diſcourſe about Satans part, and hand in theſe deſertions, beginning at Chap. 6. In handling which, I truſt I have not at all incurred that ſevere increpation of the Apoſtle, againſt curious ſpeculations about angels, Col. 2. 18.of intruding into thoſe things which I have not ſeen ground, and warrant for in the word. Sure I am I have endeavoured to follow the Schoole, in their Labyrinths herein, no further then I found a Clue of Scripture, and right reaſon, clearely guiding and warranting my way: Without which, I account the wayes of this old and winding Serpent, in his communications to us, to be as Solomon ſpeakes,Prov. 30. 18, 19. Like the way of a Serpent upon a ſtone, hidden, and paſt tracing, or finding out. And leſt any of the weaker readers, eſpecially thoſe in diſtreſſe; to whom more ſpeculative, and doctrinall diſcourſes, though about things practicall, prove uſually tedious and unpleaſing, ſhould in reading that peece, be diſcouraged at the firſt: My advertiſement is, that (if they finde that part of the way craggy, or tyreſome, which I hope they will not) they would divert out of it, and come in againe at Chap. 11. from whence to the end, they ſhall finde what is more accommodate to their underſtandings, and conditions, and more practically ſpeaking to your diſtreſſe. The bleſsing of heaven goe with it.
THO: GOODVVIN.
THE TABLE.
Part. 1.
A Paraphraſe upon the words. page 1.
Chap. 1. The firſt and maine obſervation, That a childe of God may walke in darkneſſe. p. 5
§. 1. What it is to walke in darkneſſe. ibid.
That thereby here is not meant. ibid.
1. Inſin. ibid.
2. In ignorance. p. 6
But in ſorrow and diſcomfort.ibid.
1. And that not of outward afflictions onelyonly. ibid.
2. But chiefly inward from the want of the ſenſe of Gods favour. p. 7
Proved by 3. Reaſons. ibid.
Chap. 2. The particulars of that diſtreſſe as contained in thoſe two phraſes, Walking in darkneſſe: Having no light. p. 9
1. What the condition of ſuch an one is, ibid.
§. 1. As expreſt,
1. By having no light.p. 9.
Light diſtinct from faith.ibid.
A threefold light added to faith to cauſe aſſurance. p. 10
1. The immediate light of Gods countenance. ibid.
Which a belever may want. ibid.
Proved. p. 11
And how the want of it may ſtand with Gods love ſtill continued, and with the reall influence of his grace. p. 12
2. The light of preſent graces.ibid.
Which hee alſo may want. p. 13
Or 3. Light may bee taken for the remembrance of former graces, and evidences. ibid.
Which he may want. p. 14
The reaſon of both. ibid.
How grace may be exerciſed, and not diſcerned. p. 15
The reaſon. ibid.
§. 2. What his condition is, as expreſſed by walking in darkneſſe.
1. To bee in doubt what will become of him. p. 16
2. Stumbling at all comforts. p. 17
3. Filled with terrours. ibid.
Chap. 3. The efficient cauſes of this diſtreſſe: Firſt, the Spirit: Whether he hath any hand therein, and how farre. ibid.
The efficient cauſes of this diſtreſſe, three.
§. 1. The Spirit: not the cauſe of doubting and deſpairing thoughts. p. 18
§ 2. Yet the Spirit hath ſome hand in the diſtreſſe. p. 20
1. Privative, by withdrawing his teſtimony. ibid.
2. Poſitive, in 2. things. p. 21
1. By repreſenting God angry through immediate impreſsion of wrath on the conſcience. ibid.
2. By ſhaking over us the threatnings of eternall wrath. p. 22
Chap. 4. How Satan and our hearts encreaſe this darkneſſe and diſtreſſe, by falſe concluſions from the Spirits worke: illuſtrated by the like in the illumination of temporaries: The Spirits worke in both compared. p. 24
Chap. 5. The ſecond efficient cauſe of this darkneſſe Our owne Hearts: The principles therein which are the cauſes thereof. p. 29
§. 1. By reaſon of our weakneſſe, as we are creatures ibid.
§. 2. Of an innate darkneſſe, as we are ſinfull creatures. p. 30
§. 3. Of carnall reaſon. p. 31
Which as in men unregenerate doth reaſon for their bad eſtate; So in the regenerate, againſt the goodneſſe of their eſtates. p. 32
How potent and prevalent carnall reaſon is with us? p. 34
And how deſperate an enemy unto faith, and the reaſon of it. p. 35
The great advantage carnall reaſon hath in time of deſertion. p. 37
§. 4. Of corrupt affections which joyne with carnall reaſon in this: as jealouſie, ſuſpition, &c. ibid.
The riſe of them, and of their working in the heart. p. 39
§. 5. The guilt in our owne conſciences remaining in part defiled. p. 41
Chap. 6. The third efficient cauſe, Satan: His ſpeciall malice in this temptation, commiſſion, acceſſe to, and advantage over us in this temptation, by reaſon of the darkneſſe in us. p. 44
Foure things in generall premiſed to explaine Satans working herein. p. 45
§. 1. Satan hath a ſpeciall inclination to this kinde of temptation. ibid.
The reaſons. p. 47
§. 2. God may and doth give up his child into Satans hands, and permit him thus to tempt him. p. 48
Which permiſsion is granted him, either
1. At Satans owne motion and requeſt. p. 49
2. VponUpon the ordinance of excommunication. ibid.
Or 3. When that ordinance is neglected in caſe of ſome groſſe ſinne. p. 51
Yet this permiſsion is with difference, from that giving up of wicked men to Satan. p. 51
§. 3. How able Satan is to tempt. p. 52
§. 4. That the exerciſe of this his power is much from the darkneſſe in us. p. 53
A double advantage that Satan hath over us in the exerciſe of his power in tempting us. p. 54
1. Of more neare and intimate acceſſe to ſuggeſt inwardly to our ſpirits. ibid.
2. Of fit matter and fuell in our ſpirits to worke upon. p. 55
Chap. 7. More particularly, how Satan workes upon thoſe three principles in us: firſt on carnall reaſon. p. 56
§. 1. Satans abilities to invent falfe reaſonings. p. 57
Encreaſed by ſo long a time of experience. ibid.
And his continuall exerciſe in this great controverſie in all ages. p. 58
Which of all controverſies is the moſt ſubtile and intricate. ibid.
§. 2. Satan knowes how to ſuit his falfe reaſoning to all ſorts of beleevers. p. 57
The conditions of men are exceeding various, and ſo are capable of ſeverall ſorts of temptations. p. 60
Satan fitly knowes how to apply his temptations unto thoſe various conditions. p. 62
§. 3. Satan is able indiſcernably to communicate the moſt spirituall falſe reaſonings, and in ſuch a maner as to make them take with us. 62
1. To ſuggeſt even the moſt ſubtile and abſtracted reaſonings about things spirituall. ibid.
2. To ſuggeſt them in ſuch a maner as to deceive us. p. 65
§. 4. Satan is able to continue the dispute, and often to make replyes to anſwers made to his falſe reaſonings. p. 67
Chap. 8. That Satan is able to worke upon that other corrupt principle in us. [Guilt of conſcience] both how farre hee is able to know matter by us, in objecting againſt us; as alſo to ſet on, and work upon the guilt and erroneouſneſſe of the conſcience. p. 70
A difference betweene Satans ſifting us in temptation, and the holy Ghoſts ſearching us. p. 73
§. 1. How Satan is an accuſer by charging the guilt of ſinne upon the conſcience. p. 74
And workes upon the injudiciouſneſſe of the conſcience. p. 77
§. 2. This quaere diſcuſſed, how Satan may know matter againſt us to accuſe us of. p. 78
A caution premiſed that it is Gods ſole prerogative to know the heart. p. 79
1. In generall, Satan might lay to our charge, though in particular he know little by us. p. 86
1. In that he knowes what corruptions are in all mens hearts, he might by gueſſe object them to everyone.
2. By caſting in a jealous thought from ſome one particular he knowes, hee might ſet the heart aworke to examine all the reſt.
2. More particularly.
1. Hee may know all that another man can know of us. p. 87
As all corporeall acts done by bodily ſubſtances. p. 88
2. He ſets himſelfe to know what he can by us, by ſtudy and diligence. ibid.
3. He is or can be privy to all our vocall confeſsion of our ſins to God. p. 89
4. He is or can be preſent at all times and places, and ſo can accuſe us,
1. Of all groſſe ſins outwardly committed. ibid.
2. Of neglect and deadneſſe in duties. p. 90
3. Of a mans boſome ſin. ibid.
5. From what hee ſees outwardly, hee can gueſſe at inward corruptions. ibid.
3. Wayes. p. 91
6. He may further view the images in the fancy, and the paſsions; and perturbatious of our affections in the body. p. 92
How notwithſtanding his knowledge, falls ſhort of knowing the heart. p. 93
Chap. 9. How able Satan is to worke upon that third principle; The paſsions, and corrupt affections: and bring home his falſe concluſions with terrours. p. 97
§. 1. That Satan can raiſe terrours. ibid.
A caution. p. 99
§. 2. That though hee cannot immediately wound the conſcience: yet,
1. He can rake in thoſe wounds the Spirit hath made. p. 105
2. From the renewing the remembrance of thoſe terrours impreſſed by the Spirit, he can amaze the ſoule afreſh with feare of worſe. ibid.
3. He can bring home all the threatnings made againſt hy p…rites, &c. ibid.
And 4. when he goes about to doe this, he can excite the paſsions of feare and trembling of Spirit.p. 109
Which when ſtirred, all ſuggeſtions ſtrike deeper into us. p. 110
Chap. 10. The concluſion: Seaven advantages in common, which Satan hath over us, in all theſe his dealings. p. 111
1. That he can ſuggeſt frequently, and familiarly. ibid.
2. That hee can preſent his ſuggeſtions, and falſe reaſonings together at once. p. 112
3. That he holds and keepes the thoughts and intentions of the minde fixt to them. p. 113
4. That he ſets on all with an imperious affirmation. p. 113
5. That hee backs them alſo with terrours, which is an argument to ſenſe. p. 115
6. That he ſuggeſts undiſcerned. ibid.
7. That we cannot avoid his ſuggeſting to us. p. 116
Chap. 11. The ſecond generall head: The Caſes wherein God leaves his unto darkneſſe. Firſt, Three caſes extraordinary. p. 118
The caſes of two ſorts, ordinary,
extraordinary. ibid.
§. 1. 1. Caſe extraordinary, out of Gods ſole prerogative. ibid.
2. Caſe, when God intends to make a man wiſe, and able to comfort others. p. 121
3. In caſe of abundance of revelations and comfort: Either, p. 123
1. After a man hath partooke of them. ibid.
2. Before God doth diſpenſe them. p. 124
Chap. 12. The caſes ordinary, wherein God doth leave his in darkneſſe. p. 125
A generall rule premiſed. That God is exceeding various in theſe diſpenſations. ibid.
The caſes.
1. In caſe of carnall confidence, which is either. p. 128
1. In truſting to falſe ſignes, together
with true. p. 129
2. Putting too much confidence upon ſignes, with neglect of Chriſt. ibid.
3. Neglect of going to Chriſt, for upholding of graces. p. 130
2. Caſe, For neglecting opportunities of ſpirituall comforts. ibid.
3. Caſe, for not exerciſing our graces. p. 131
4. In caſe of ſome groſſe ſinne. Either,
1. Againſt light. p. 132
2. Not throughly humbled for. p. 134
3. Though long ſince committed. p. 138
The reaſon of all. p. 139
5. In caſe of a ſtubborne ſpirit under outward afflictions. p. 140
6. Caſe, for deſerting the truth when called to profeſſe it. p. 141
7. In caſe of unthankfulnes for former spirituall comforts enjoyed. p. 143
Chap. 13. The third generall Head: The ENDS for which God leaveth to darkneſſe. Firſt, ſuch as are drawne from God, and his faithfulneſſe, &c. p. 144
1. To ſhew Gods power and faithfulneſſe in upholding, and raiſing up a mans spirit againe. ibid.
§. 2. The ſecondend, to know the fellowſhip of Chriſts ſufferings. p. 140
§. 3. To ſhew the different eſtate of Gods children here, and hereafter. p. 141
§. 4. To ſhew the spring of all spirituall comforts, and our dependance for them. p. 143
Chap. 14. A ſecond ſort of Ends for the tryall and diſcovery of graces, eſpecially of Faith. p. 144
Especially for the tryall of faith. p. 146
1. Of all graces God tryes faith the moſt. p. 153
2. Of all tryals this of darkneſſe is the greateſt, for 3. reaſons. ibid.
Chap. 15. Sixe Ends more for the encreaſing of ſeverall graces, and deſtroying of corruptions. p. 156
1. To deſtroy corruption. ibid.
2. To humble. ibid.
3. To increaſe aſſurance in the event. p. 157
4. The feare and obedience of God. ibid.
5. To pray more and more earneſtly. ibid.
6. To prize the light of Gods countenance.
Part. 2.
Vſe 1. TO thoſe that feare not God, nor obey him, what darkneſſe reſerved for ſuch? page 1.
Vſe 2. To thoſe that are tranſlated from darkneſſe into light, and yet never thus walkt in darknes. p. 4
To take notice of ſuch a condition there is: which is uſefull. p. 5
1. To prepare them againſt it, if it ſhould afterwards befall them. ibid.
2. To be kept more in dependance upon God. p. 6.
3. To learne not to cenſure others. p. 7
4. To feare God the more. ibid.
5. To bee thankfull that God hath ſpared them. ibid.
Vſe 3. To thoſe that have beene in darkneſſe, and are now recovered out of it. p. 8
1. To bethankfull to God and Chriſt. ibid.
2. To pitty others in that condition? p. 9
3. To declare what God hath done for them. ib.
And to give warning unto others. ibid.
4. To take heed of ſuch ſins as may bring them into ſuch a condition againe. p. 10
Vſe 4. To ſuch as feare God, and walke in darknes. ibid.
Two ſorts of ſuch: ſome more lightly troubled, ſome more deeply. p. 13
Ten directions for thoſe who are more deepely troubled, and meanes to be uſed, how to recover light and comfort. p. 15
1. Direction. To take heed of raſh, impatient, and unbeleeving ſpeeches and wiſhes. ibid.
2. Direct. To make a diligent ſearch, and examination. p. 19
Two things to be ſearched into. ibid.
1. What is the true cauſe which provokes God to leave them to this diſtreſſe. ibid.
2. What is the maine reaſoning in the heart, that cauſeth this queſtioning of the eſtate. p. 21
3. Direct. To conſider as indifferently, what may make for them, as againſt them. p. 25
4. Direct. To call to remembrance former evidences, and paſſages betwixt God and us. p. 28
5. Direct. To renew a mans faith and repentance. p. 33
6. Direct. To be reſolute and peremptory in beleeving, and turning to God, what ever may be the iſſue. p. 36
7. Direct. Let him truſt in the name of the Lord p. 39
That the name of the Lord in all ſufficient prop, and ſtay for a mans faith to reſt upon, when he ſees nothing in himſelfe. ibid.
By the name of the Lord 2. things are meant
1. Thoſe attributes of grace and mercy.
2. Chriſts righteouſneſſe. p. 40
Inſtances of thoſe that have truſted in his Name …. p. 41
Reaſons 3. p. 44
How the Name of the Lord anſwers all objections. ibid.
8. Direct. To waite upon God in the uſe of all meanes p. 52
9. Direct. To ſeek to God by prayer moſt earneſtly; together with Pleas and arguments to be uſed to God in prayer, for recovery out of this condition. p. 55
10. Direct. Not to reſt in eaſe, but alone in healing. p. 68
Other obſervations out of the 10. verſe.
Doct. 2. That though it may befall one that feares God to walk in darkneſſe, yet but to a few. p. 75
Reaſons three. p. 76, 77
Vſes three. p. 78
Doct. 3. That thoſe few that walke in darkneſſe, Chriſt hath an eſpeciall eye unto, and care of. p. 79
Vſes two. p. 81
A childe of darkneſſe walking in light. p. 86
Doct. 4. That when the children of God are under terrours, the moſt eminent grace that doth appeare in them, is fearefulneſſe to offend God and willingneſſe to obey him. p. 81
Explication of it. ibid.
Reaſon. p. 82
Vſes two. ibid.
By fire and the light of it, two things meant. p. 84
1. Their owne righteouſneſſe. ibid.
By ſparkes what is meant. p. 87
What by walking in the light of their fire. ibid.
Vſe. 1. Examine what fire we offer to God. ibid.
Vſe 2. Take heed of walking in the light of ſuch fire. p. 90
2. Outward comforts. p. 91
Why fire is put for comfort. p. 92
Why outward comfort compared to fire of their owne kindling, to earthly fire. ibid.
The compariſon holds in 6. things. p. 93
FINIS.
A CHILDE OF LIGHT WALKING in DARKNESS.
ISAI: 50. 10, 11.
10. Who is among you that feareth the Lord, that obeyeth the voice of his ſervant, that walketh in darkneſſe and hath no light? Let him truſt in the name of the Lord, and ſtay upon his God.
11. Behold all yee that kindle a fire, that compaſſe your ſelves about with ſparkes, walke in the light of your fire, and in the ſparkes which yee have kindled; this yee ſhall have of my hand, yee ſhall lie downe in ſorow.