A Child of Light Walking in Darkness, Part 2
A CHILDE OF DARKNESSE VVALKING IN LIGHT.
ISA: 50. 11.
Behold, all yee that kindle a fire, that compaſſe your ſelves about with ſparkes, walk in the light of your fire, & in the ſparks which ye have kindled; this ye ſhall have of my hand, ye ſhall lie downe in ſorrow.
LEt us now come to the oppoſite ſtate of wicked men, who are ſaid here to walke in the light of their owne fire, &c.
All the difficulty lies in opening what is meant by their owne fire, and what is meant by walking in the light of it, which is oppoſed here to walking in darkneſſe, and to truſting on the Name of the Lord, namely Chriſts righteouſneſſe, as I ſaid duplicate page duplicate page before: to this purpoſe you muſt remember, that his ſcope is to ſhew the differing props and ſtayes for Iuſtification and comfort, which a godly man hath, and a naturall man.
The ſtay and comfort of a godly mans ſoule lies in the light of Gods countenance, which when he wanteth, he is in darkneſſe, though hee hath never ſo many outward comforts. The ſtay, comfort, and prop of his faith for juſtification in that eſtate, when hee ſees no righteouſneſſe in himſelfe, is the name of the Lord Ieſus Chriſt our righteouſneſſe.
Oppoſitely therefore,By fire and the light of it, two things meant. by the fire, and the light of their fire which wicked men are ſaid to walk in, two things muſt be meant.
Firſt, their owne naturall righteouſneſſe which they have by nature, and in the ſtate of nature, and the ſparkes and acts thereof, this they truſt to, and neglect the Name of the Lord, and the righteouſneſſe of juſtification, and of the new-creature.
Secondly, the light of outward comforts from the creatures, which in this world they enjoy, and the ſparkling pleaſures thereof which they walk in and content themſelves with, neglecting communion with God, being eſtranged from the life of God, and living without him in the world. So as the oppoſition ſtrongly caries it, that both theſe ſhould be meant by their fire here, and all interpreters give the firſt interpretation of it, and I have added this ſecond to make the ſenſe compleat.
Firſt, 1. Their owne righteouſneſſe.how that by fire of their own kindling, their owne righteouſneſſe without Chriſt, ſuch as the Phariſees had, and Paul had before converſion ſhould be meant, we muſt conſider that hee ſpeaking here to the Jewes, alludeth to the types of the old Law, which they were acquainted with. Wherein
Firſt, fire, you know, was it they offered their ſacrifices with, typiſſing out as Mar. 9. laſt. our inward habituall grace & righteouſneſſe, whereby we offer up our ſelves and our ſervice as a living ſacrifice to God, Rom. 12. 1.
Secondly, when they offered Incenſe or Sacrifice acceptable to God, they were not to offer it with common fire, which is ordinary in the world in their chimneys and kitchings, which was kindled by themſelves by ſparkes out of ſtones, or from things here below; but it was to be fire from heaven, and taken from the Altar. So Lev. 9. 24. which was kept continually burning, and therefore when a new Altar was made, fire came from heaven, 2 Kings. 7. 3. and the high prieſt was to take fire off the Altar, when ever hee offered Incenſe, Lev. 16. 12. And therefore when Nadab and Abibu offered common fire of their owne kindling, Lev. 10. 1. they were conſumed, for thinking to pleaſe God with it: Now all theſe things fell out in types to them. For anſwerably by fire of their owne kindling, is meant the common righteouſneſſe of Civility, and naturall devotion, which was by nature in ſome of the heathen, Rom. 2. 14. found even in their chimneys: which alſo the Iewes performed, both by the common help of nature, cuſtome, and education, by the ſtrength of naturall principles, of conſcience enlightned by the law, & ſelf-love emproved; all which thus comming, but from nature not renewed by grace, is ſaid to be of their owne kindling: whereby yet they thought to pleaſe God, and reſted in it, as a ſacrifice well pleaſing to him; as Nadab and Abihu did. Whereas the righteouſneſſe they ſhould have offered up to God, ſhould have beene that from heaven, the righteouſneſſe of Chriſt apprehended by faith, and a new worke of Grace, is fire from off that Altar Chriſt, changing their hearts, and making them new creatures, renewing them into the ſame Image of holineſſe which was in him; which as it addes to what is in nature, and growes not there, ſo differs as much from that goodneſſe of nature you bring into the world, or which hath been wrought in you by education, as the fire and light of the Sun in heaven, doth from common fire; or the light of a glow-worm from that of the Sun.
Now becauſe the Iewes reſted in ſuch an outward conformity to the law, of their owne working, therefore they are ſaid, Rom. 10. 3. to eſtabliſh their owne righteouſneſſe, being ignorant of both theſe righteouſneſſe, Chriſte righteouſneſſe which is the fire from heaven, and the righteouſnes of regeneration, to change their natures which is the fire off the Altar. Nichode…us was ignorant of both, and ſo had laine downe in ſorrow as his Fore-fathers did, if Chriſt had not changed him, and begotten him againe.
To this end you may further conſider, that in mens hearts, there are (to uſe the language of the metaphor here) though they be ſtony unto God, yet ſome ſparks of fire which may be ſtruck out of thē, by the word,By ſparkes, what. by education, by enlightning of the conſcience, & by working upō ſelf-love in men: And the ſparkes of this fire are thoſe outward acts of righteouſneſſe, which ariſe and ſpring from ſelfe-love, and naturall conſcience; which die as ſparkes and remaine not; which the true righteouſneſſe of regeneration is ſaid to doe, 2 Cor. 9. and 1 Ioh. 2. 16. And the light of this fire, which carnall men not born againe content themſelves with, is that excuſing, which naturall conſcience upon the performing any outward act of juſt dealing, hath in ſuch mens hearts, mentioned. Rom. 2. 15.
And the walking in the light of this fire,What by walking in the light of the fire is reſting therein all their dayes, not endevouring to have their hearts changed, and to get a new principle of grace, and of love to God fetcht from Chriſt, as the ſpring of all.
Vſe.
THe firſt Vſe is, Vſe 1 ſeeing ſo many offer up but common fire to God,Examine what fire we offer up 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, 1. The originall of it.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 ordinances on thee as fire, burning up thy luſts, … thy heart, diſſolving the workes of the devill, 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 ingenuity and honeſty towards others, and of ſobriety, 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 education, naturall wiſedome, and the accuſings of naturall 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, 2. The fuell.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 worſhip. 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 raked 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 heaven, 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 comfort 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 quencheth, it is a ſigne tis more then common fire.
Thirdly, 3. By warming onelyonly the outward man.in theſe duties, common fire warmes but the outward man, as that fire doth which you feele daily; it heats you not within: ſo common righteouſneſſe contents it ſelfe with bodily exerciſe, a formall performance of duties publique and private: but fire from heaven heats firſt within, heats the heart within, as at the hearing 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, 4. What incentives enflame it.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 worldly 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 conſcience onelyonly, or feare of hell, or hope of heaven; 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 diſcovered 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 procure 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 addition unto Chriſt with fire of your owne kindling; you muſt have all off the Altar: your morrall vertues muſt be turned into graces, by having a new end put into them, carrying your hearts in them unto God.
The other interpretation which I adde,2. By fire is meant outward comforts. is, That the fire of outward comforts is alſo meant: which, whilſt men enjoy, they goe on merrily, neglecting God, and Chriſt, and communion with him: But the ſoule of a beleever wanting this communion 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 compared to the crackling of thornes.
Fire is a comfortable creature,Why fire is put for comfort. 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?Why outward comfort compared to fire of their own kindling, to earthly fire. 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 refreſhed with his light, and in it ſee light.
And the reſemblance this way alſo will ſtrongly hold.
For a kindled fire hath two things common, which goe to the making of it; both which together, 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, The compariſon holds in 6. things.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 regards.
Firſt, becauſe the fuell of theſe fires of their luſts and comforts, are baſe; things onelyonly 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 deſires. 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 away, 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. 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.
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.
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 pleaſures are the ſonnes of your luſts, when the object 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.
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 hindrances 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 comfort) will be an abundant reward, Gen. 17. 1, 2. and ſo by faith we take him to be, and are divorced 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 therefore 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 conſiſts both in emptying the heart, and bringing it to nothing in its owne righteouſneſſe: As alſo in regard 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 content 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.
End of the text · Thomas Goodwin, A Child of Light Walking in Darkness (1636)