A CHILD OF LIGHT WALKING IN
DARKNESS
CHAPTER III.
Efficient
causes of this distress - first, the Spirit; whether He hath any hand therein,
and how far.
Having thus explicated and proved this, that this doth and
may befall one who truly fears the Lord, for the more full clearing of it I
will further shew -
I. The efficient causes;
II. The cases wherein;
IlI The ends for which, God leaves his children in such distresses.
I.
For the efficient causes of this so woeful, desperate, dark condition of God's
child; they are three which have a hand in it
1. God's Spirit.
2. A
man's own guilty and fearful heart.
3. Satan.
1. For God's Spirit.
Although he hath a hand in some part of this disquietness yet we must take heed
how we put upon him any of those doubts and desperate fears and conclusions
whereby the child of God calls his state into question. For the spirit is not
the direct efficient, or positive cause of them.
And to this end we may
consider that known place, Rom. viii. 15, Ye have not received the spirit of
bondage to fear again, but the spirit of adoption;' the right uderstanding of
which will also prevent an objection. For some have alleged this place, as if
the child of God, after he had once the Spirit, sealing adoption to him, could
never after fall into apprehension of bondage - that is, into fears of eternal
damnation - any more, or of being bound over for hell; and that this can befall
him but once, and that at his first conversion.
But if we mark the words
well, the Apostle affirmeth not that fears of bondage can never befall God's
child again, but his scope is to shew that the Spirit which we have received,
having been once become the spirit of adoption, that Spirit is never after
again the spirit of bondage to us, nor the cauae of such fears. Indeed, at
first conversion, and before he did witness adoption, He then revealed our
estate to us to be an estate of bondage; which he then doth in love, to drive
us out of it; and then indeed he was a spirit of bandage:' to which he hath
reference when he says, to fear again,' because he were once such to them, and
such the Holy Ghost then might be, and then witness to them that their estates
were damnable; for then it was a truth, in that they had lived in an estate of
bondage, whereunto damnation was immediately due; and had they died in it, had
certainly fallen upon. them. But when once, by taking a man a son, he hath
become the spirit of adoption to him then if ever he should put him into such
apprehensions and fears again he should witness an untruth.. Therefore, for the
comfort of them and all believers, he tells them that he never crosseth nor
reverseth his testimony of adoption, but his office is to be ready as a witness
to seal to it. But yet, though the judge doth not condemn any more, yet the
jailor may trouble and affright us, and our own hearts may condemn us, 1 John
iii. 21. God may give Satan leave to cast us into prison, to clap bolts upon us
again, and to become a lying spirit of bondage to us, as he became a lying
spirit in the mouth of Ahab's prophets; and he may give up our hearts to be
fettered with the cords of our own sins, Prov. v. 22, and to be ensnared with
its own inventions, and fears, and jealousies.
For a more distinct
understanding of this, to manifest how it comes to pass that all this befalls
God's child, I will shew how far the Holy Ghost proceedeth in it, and puts
forth his hand towards it; and what Satan's work is, where he strikes in, and
our own hearts, to work further and deeper distress than the Holy Ghost by
himself alone intended. For unto these several hands is the whole to be
ascribed, and the works of God's Spirit, his concurrence therein, carefully to
be severed from Satan's, as light darkness at the first.
Thus far, then,
the Spirit of God may concur in this darkness that be his child: -
(1.)
Privatively. He may suspend his testimony, and the execution his office
of witnessing adoption; he may withdraw his comfortable presence and hide
himself for a moment, and conceal his love, as other fathers sometimes do; as
David did, when yet his heart was towards Absalom. may not admit him to see his
face, he may shut a son out of doors, when yet he doth not cast him off. He may
retain their sins, as Christ's expression is, John xx. 23 - that is, call in
the patent of his pardon which had passed under his hand and seal, in earth,
that is in their own consciences; take it out of their hands and custody, and
call for it home into the pardon-office in heaven, Matt. xviii. 18, and there
keep it. also when Satan comes and gives in a false witness and evidence, and
own hearts thereupon likewise condemn us, the Holy Ghost may stand as it were,
silent, and say nothing to the contrary, but forbear to contradict Satan by any
loud testimony or secret rebuking him, as he doth at other times; as Zech. iii.
1, 2.
(2.) Positively. He may further proceed : -
(1) To reveal
and represent God as angry with his child for such such sins formerly
committed, and make him sensible thereof; not barely concealing his love, but
by making impressions of his wrath upon his conscience immediately, and not by
outward crosses only. Thus, Isa. lvii 18, God not only hid himself and was
wroth, - that is, expressed his wrath by hiding himself - 'but I smote him and
was wroth;' and ver. 16, 'he tended and was wroth,' - that is, fought against
him as an enemy, as lxiii. 10, and this with his wrath upon his spirit. For it
follows that spirit was ready to fail, and the soul which he had made. So as it
was spirit which was the white God shot at and wounded, and that so deep it was
ready to fail and come to nothing: which Solomon calls by way of distinction a
wounded spirit, which who can bear? and differenceth it from other afflitions
upon the outward man, which strike the spirit but through clothes of the body
mediately; for, says he, the spirit of a man will sue his infirmity - that is,
all such outward afflictions wherein it suffers but, by way of sympathy and
compassion. But when the spirit itself is laid bare and naked, and wounded
immediately by God's wrath, which only can hit and wound it, who can bear this?
Thus towards Heman, God did not only hide his face from him, Ps. lxxxviii. 14,
but his fierce wrath went over him and thy terrors, says he, 'cut me off,' ver.
16; not wounded him only, but even cut him off. And such impressions of
immediate wrath, as expressions and effects of God's anger, the Holy Ghost may
make upon the spirit of his child. For it is a truth that God is angry and
wroth with them when they sin; which anger he may make known, not only by dumb
signs in outward crosses and effects, but by an immediate witnessing, and plain
and express speaking so much to their consciences, and making them to feel so
much, by scalding drops of his hot displeasure let fall thereon. And as other
fathers shew their anger by whipping the bodies of their children, upon this
ground, as says the apostle, because they are the fathers of our flesh, Heb.
xii 9; so, for the like reason, may God shew his anger and chastise his
children by lashing their spirits: for he is the 'Father of our spirits,' as he
speaks. in the same place. And likewise our spirits, and the very bones and
marrow of them, do lie open and naked to him with whom we have to do; and his
word and Spirit being 'quick and powerful, and sharper than any two-edged
sword,' are able to divide, and cut even to the bones and marrow, as the same
author speaks, Heb. iv. 12, 13. Yet withal, so as when he expresseth his wrath
thus upon their consciences, he doth not witness that this is an eternal wrath
which he hath conceived against them; for it is but a temporary displeasure, it
is but for a moment,' as Isaiah speaks, the indignation of a father; nor is it
a wrath which revenging justice hath stirred in him, but fatherly affection,
Heb. xii. 6. And though the Spirit tells them that God is displeased, yet never
that they are accursed; that is a false collection made out of it. Yet -
(2) The Holy Ghost may proceed yet further herein; so far as to bring
forth, and'shew him, and shake over him the rod of his eternal wrath,
especially when he hath provoked Christ by presumptuous sins already, and to
prevent his going on frowardly in the way of his heart. And this, both by
presenting to them and setting on all those threatenings, which do
hypothetically and conditionally threaten, even to believers, eternal
damnation: such as that which we find, Rom. viii. 13,' If ye live after the
flesh', ye, even you believers, shall die; for there is a truth in all such
threatenings, so conditionally propounded, which reacheth God's dearest
children, under a condition, and with relation to going on in sin. To stop him
and prevent him in which, when he is agoing on frowardly in the way of his
heart, the Holy Spirit may bring home such threatenings to him, with respect to
such a course as he is entering into, and accordingly stir up the fear of that
damnation thus threatened, if he should go on in those sins he hath begun to
commit. But to apply threatenings of eternal damnation simply to his person, as
that thou shalt die eternally, this the Holy Ghost doth not speak to the heart
of a believer, when he is a believer. And again also, the Holy Ghost may
represent to him and mind him of all those examples of men in whom, for their
going on in sin, his soul hath had no pleasure, Heb. x. 39; and of God's
dealings with them, - as how he aware against many of the Israelites, for their
provocations of him, that they should never enter into his rest; and how he
rejected Esau for the despisal of his birthright, - and all this with this end,
to startle and awaken him; and with this intimation, that for such and such
sins God might in like manner deal with him. For these and the like examples
doth the Spirit of God set before the believing Hebrews, Heb. iii, xli.; aiid
the believing Corinthians, 1 Cor. x. 5 - 13, to keep them in fearfulness to
offend. But to apply any such examples absolutely unto them, so as to say, Thus
God intends to do with thee for such and such sins, and that God will never be
merciful, this the Holy Ghost doth not speak to believer's heart.
CHAPTER IV
How Satan and our hearts increase this darkness by
false conclusions from the Spirit's work, illustrated by the like in the
illumination of temporaries. - The Spirit's work in both compared.
And now the Spirit of God having proceeded thus far
himself in causing such darkness and terrors of conscience in them that fear
him; Satan and their own hearts, unto which he may and doth often further also
leave them, may take occasion from these dispensations of the Holy Ghost, which
are all holy, righteous, and true, to draw forth false and fearful conclusions
against themselves and their estates, and start amazing doubts and fears of
their utter want of grace, and lying under the curse and threatenings of
eternal wrath at the present, yea, and further, of eternal rejection for the
future and that God will never be merciful; and so lay them lower, and cast
them into a further darkness and bondage than the Holy Ghost was cause of or
intended: misinterpreting and perverting all these his righteous proceedings,
as interpreting that withdrawing his light and presence, and himself; to be a
casting them off (thus Heman, Ps. lxxxviii. 14;) so, likewise, misconstruing
that temporary wrath, chastising and wounding the spirits for the present, to
be no other than the impressions and earnest of God's eternal vengeance; and
arguing, from their being under wrath, themselves to be children of wrath; and
misapplying the application of all those threatenings of eternal damnation made
by the Spirit, but in relation and under a condition of such and such courses
for the future, to be absolute against their persons, and to speak their
present estate. And because such examples of men cast off are presented to
them, to shew them what advantage God might take against them; they, mistaking,
think they read it be own destiny laid before them in them, and conclude that
God will deal so with them. And thus the Apostle saysof sin, Rom. vii. 11, that
'sin taking occasion by the commandment' - he misunderstanding the scope of it
when a Pharisee, - ' it deceived him, and therefore slew him;' and yet the
commandment is holy, just, and good,' ver. 12. So Satan and our hearts, by
occasion of these dealings of the Spirit, which are righteous and true, as
himself is, who is the Spirit of truth and leads into truth, do deceive
believers, and lay them in their apprehensions among the slain, whom God
remembereth no more, as Heman speaks, Ps. lxxxviii. 5.
And as in these, so
in other works and dispensations of God's Spirit, it is ordinary for Satan and
our hearts to practise the like delusions and faulty conclusions upoz them. To
instance in those more common and inferior works of the Spirit on the hearts of
men, not as yet savingly regenerated: the Spirit enlightening them, together
with impressions of joy, and a taste of sweetness in the promises of the
gospel, and of salvation revealed therein which, under a condition of true
repentance and conversion, the Spirit of God doth make the offer and tender of,
known unto their hearts. Thus he wrought upon the stony ground, and in the Jews
by John's ministry, John v. 35; which light, and taste, and revelation of this
conditional proffer, tending in a way unto salvation, by alluring their hearts
to seek it, they often through Satan's abuse of this good work, and the
self-flattery of their own hearts, do too hastily take to be that grace which
accompanies salvation, or which hath salvation annexed to it; from which the
Apostle, by that very expression,Heb. vi. 9, doth difference those
enlightenings mentioned ver. 4. They thus mistaking these works precursory to
grace, even as the Jews mistook John, that was sent but before to prepare the
way for Christ, to be that very true Christ that was to come into the world,
and misunderstanding the intendment of God's most blessed Spirit in such his
dealings, they make up too hasty a conclusion not meant by the Spirit in those
premises.
And I instance in these the rather, because these his
dispensations of desertion, which we have in hand, towards them already
regenerated, and those forementioned visitations towards such as often attain
not to regeneration, are in an opposite way of comparison exceeding parallel,
and much alike in the dispensations themselves, - as well as in the differing
false conclusions which are drawn from either, - and do therefore exceedingly
illustrate the one the other; God withdrawing himself as much in their sense
from those who are in covenant with him, as he draws near unto and visits their
hearts from on high who are as yet strangers to him. The needle of God's favour
and love varying as much, that I may so allude, towards hell in their compass.
who shall be saved, as it doth heavenward in the other, many of whom arrive not
thither. For as they are brought nigh to the kingdom of heaven, as Christ told
him, Matt. xii. 34; so of true believers it may be said, that their souls do
often draw near to hell in their own sense and apprehension, and the pains of
hell do take hold upon them. And as the other are enlightened, as Balaam was,
so they are left to walk in darkness and see no light; and do taste of that
wrath which the law threatens, as those other taste the goodness of that
salvation the gospel offereth. God, out of a temporary anger, chastising them
for a moment, as with a temporary favour he shineth upon the other. That as
they for a season rejoice in that light, John v. 35, so God's dearest children
may be for a season in much heaviness, as the Apostle speaks, 1 Pet. i. 6, and
walk in darkness. And as the similitude of the dealings themselves runs thus
far along in a parallel line of comparison, so it holds in the fake
apprehensions which Satan and our hearts do make out of both. And the cause of
the mistake in each is also alike. For God's dealings with those temporary
believers being so like to those dealings towards such as receive a state of
adoption from him, they thence too hastily conclude their acceptance unto life.
And, on the contrary, God's dealings with these temporary despairers, as I may
so call them, being so like in their sense to his proceedings with those he
cuts off for ever, they, in like manner, as hastily conclude (I said in my
haste, says David) their eternal rejection. Only in the issue they prove
unlike: these desertions tending but to the present discomfort of true
believers through their frailty; but in the other, through their own willing
neglect, their enlightenings turn to their destruction.
So as, to
conclude, we must warily sever the work of God's Spirit herein from that of
Satan and our own hearts, not attributing such desperate conclusions to the
Spirit. Thus that depth of sorrow wherewith that humbled Corinthian was
well-nigh swallowed up, 2 Cor. ii. 7, is ascribed unto Satan, when, ver. 11, it
is made and termed one of his devices, which word doth in part refer to the
Corinthian's sorrow. Thus David also imputes that his questioning, Pa. lxxvii.,
whether God would be merciful to him, ver. 7, unto his own heart; this is my
infirmity, says he, ver. 10.. So as the blame herein is to be divided between
Satan and our hearts - To speak more particularly of either.
CHAPTER V.
How our own hearts are the causes of this
darkness. - The principles therein which are the causes of it.
2. THAT our own hearts should be the causes and producers
of such distress and darkness, when the Holy Ghost thus deals with us, is at
all no wonder; because -
(1.) As we are creatures, there is such a weakness
and infirmity in us, as David speaks; by reason of which, if God doth but hide
himself and withdraw his presence, which supporteth us in comfort, as in being,
we are ready presently to fall into these fears of ourselves. The Psalmist
saith of all the creatures, 'Thou hidest thy face, and they are troubled,' Ps.
civ. 29; and this by reason of their weakness and dependence upon God. And no
less, but far greater, is the dependence of the new creature upon God's face
and presence; that it cannot be alone and bear up itself; but it fails if God
hide himself, as Isaiah speaks, chap. lvii. Especially now in this life, during
the infancy thereof, whilst it is a child, as God speaks of Ephraim, Hos. xi.
1; then it cannot stand or go alone, unless God bear it up in his arms, and
teach it to go, as he speaks there, ver. 1 - 3 And then also, as children left
alone in the dark are afraid of bugbears, and they know, not what, and are apt
to stumble and full, which is by reason of their weakness; so is it with the
new creature in its childhood here in this life. It was my infirmity, says
David; and again, 'Thou didst hide thy face, and I was troubled,' Ps. xxx. 7.
There is not only such a weakness in us as we are creatures; but -
(2.)
Also an innate darkness in our spirits as we are sinful creatures. Since the
fall, our hearts of themselves are nothing but darkness, and therefore no
wonder if when God but draws the curtains, and shuts up the light, from us,
that our hearts should engender and conceive such horrid fears and doubts.
Thus, in 2 Cor. iv. 6, the Apostle compareth this native darkness of our hearts
unto that chaos and lump of darkness which, at the first creation, covered the
face of the deep, when he says that God, who commanded light to shine out of
darkness,- he referreth to the first creation, Gen. i. 1, 2, hath shined into
our hearts, even of us apostles, 'to give the light of the knowledge of the
glory of God in the face of Jesus Christ.' So that no longer than God continues
to shine, either the light of comfort or of grace, no longer do our hearts,
even of us believers, retain light in them. And if at any time he withhold that
light of comfort in his face, when yet he continueth an influence of grace,
then so far do our hearts presently return to their former darkness; and then
doth that vast womb of darkness conceive and form all those fears and doubts
within itself. Considering withal that our hearts are a great deep also, so
deep in darkness and deceitfulness as no plummet can fathom them; deceitful
above all things, who can know it! Jer. xvii. 9. Darkness covereth not the face
of this deep only, but it is darkness to the bottom, throughout darkness. No
wonder then, if when the Spirit ceaseth to move upon this deep with beams of
light, it cast us into such deeps and darkness as Heman, complaining, speaks
of, Ps. lxxxviii. 6, and frameth in itself such hideous apprehensions and
desperate conclusions of a man's own estate.
(3.) Especially seeing there
is so much strength of carnal and corrupt reason in men, ready to forge and
invent strong reasons and arguments to confirm those sad fears and darkened
apprehensions; and those drawn from those dealings of God's Spirit mentioned.
For as it is said of the Gentiles, that when their foolish hearts were
darkened, - that is, when left and given over to their own natural darkness, -
' they became vain in their imaginations', (as the original hath it) in their
reasonings, Rom. i. 21; and even in those things which God had clearly revealed
in his works to the light of nature, of which that place speaks: so may it be
said even of those who have been most enlightened, that their hearts are apt to
become much more vain in their reasonings about, and in the judging of, their
own estates before God, out of his word and dealings with them, if God once
leaves them in darkness. And this that great caveat given to professors, James
i. 22, gives understand, when they are exhorted to take heed that in hearing
the word they be not found deceiving themselves by false reasonings. As if we
should say, false-reasoning themselves: as we use to say, in a like phrase of
speech, befooling themselves. And this is spoken of judging of their own
estates, concerning which men are more apt, through the distempers and
prejudices of self-love to make (to speak in that phrase of the Apostle) false
syllogisms, and misconclude, than about any other spiritual truth whatever. And
as men that want true faith, the unsound hearers of the word, of whom the
Apostle there speaks, are thus apt, through carnal reason misapplying the word
they hear, to frame and draw from thence, as he insinuates, multitudes of falal
reasons to uphold and maintain to themselves a good opinion of their estates
so, on the contrary, in those who have true faith, all that carnal reason which
remains in a great measure unsubdued in them, is as apt to raise and forge as
strong objections against the work of faith begun, and as peremptorily to
conclude against their present estates by the like misapplication of the word,
but especially by misinterpreting God's dealings towards them
And they
being sometimes led by sense and reason, whilst they walk in darkness, they are
apt to misinterpret God's mind towards them rather by His works and
dispensations, which they see and feel, than by his word, which they are to
believe, This we see in Gideon, Judges vi, who, because God wrought not
miracles, as he had formerly for his people, but had delivered them into their
enemies hands, from thence reasoneth against the message of the angel, (Christ
himself;) who had told him, 'The Lord is with thee,' ver. 12. But he objects,
Oh, my Lord, if the Lord be with us, why then is all this befallen us? Where be
all the miracles which our fathers told us of? But now the Lord hath forsaken
us,' &c. This we may also see in Asaph, that other holy penman of the 73rd.
Psalm; 'his heels were well-nigh tripped up in the dark: My feet were almost
gone,' says he, ver. 2, - that is, from keeping his standing by faith,' as the
apostle speaks, Rom. v., - and this by an argument framed by carnal reason,
from God's dispensation of outward prosperity to wicked men, but, on the
contrary, chastening of him every morning, with outward afflictions, as the
opposition doth there import And how peremptory is he in his conclusion thence
deduced? 'Verily, I cleansed my heart in vain,'ver. 13; and what reason hath
he? For all the day long I have been plagued,' &c., ver. 14. He thonght his
reason strong and irrefragable, else he would not have been so concludent:
Verily,' &c. But what would this man have said and thought if he had been
in Heman's condition, or in Job's or David's? If in those shallows of outward
troubles, which are common to man, his faith could not find footing, but he was
well- nigh carried away with the common stream and error of wicked men, to have
condemned himself and the generation of the righteous,' ver. 15; how would his
faith have been overborne if all God's waves and billows had gone over him? as
David complains, Psalm xiii. 7. How would he have sunk in Heman's deeps, Psalm
lxxxviii.? or in David's, Psalm lxix. 2, I sink in the deep mire, where there
is no standing: I am come into deep waters, where the floods overflow me?
speaking of such waters as came in unto his soul, ver 1, even the floods of
God's immediate wrath breaking in upon his conscience, overflowing the inward
man, and not the outward only. How much more peremptorily would he have
concluded against him, self if this had been his condition? As indeed they, and
many others of the generation of God's chjldren have done, when they have lain
under and walked in such distresses.
And the reason of all this is as
evident as the experience of it
[1.] In general; reason is of itself a busy
principle, that will be prying. into, and making false glosses upon all God's
matters as well as our own, and trying its skill in arguing upon all his
dealings with us. Thus Jeremiah must needs be reasoning with God about his
dispensations towards wicked men, chap. iii. 1, 2; and Job, of his dealings
with himself, chap. xiii. 3. And reason being likewise the supreme principle in
us by nature, and our highest difference as we are men, therefore no wonder if,
when we are left to ourselves to walk in darkness, we walk as men, as the
Apostle speaks, 2 Cor. x. 3; and, to use Solomon's words, do lean to our own
wisdom, Prov. iii. 5, even because it is our own, and was brought up with us.
It is our great Ahithophel, and, as David says of him, our guide, with whom we
have taken so 'such sweet counsel' in all our worldly and politic affairs. In
which only we should make use of its advice; but we too often take it into the
sanctuary with us, and walk in company with it into the house of God,' (to
allude to what David says there, Psalm lv. 13, 14;) that is, we suffer it to
meddle in matters that pertain to the sanctuary, and to debate and conclude of
our spiritual and eternal estates, as well as of our temporal And, which is
worse, we are opinionative of its judgment therein: 'I thought,' says Asaph, in
that forementioned psalm, to know this,' ver.16, - that is, he thought to have
comprehended and reached God's mind, in those his dispensations, by the
discussions of reason, and so to have concluded rightly from them; whereas,
after he had gone into the sanctuary ver, 17, with faith alone, and thereby
consulted with the word, be confesseth is own wisdom and best reason to have
been as ignorant of God's meaning, and of those rules he proceedeth by, in
those his dispensations towards his children, even as a beast (ver 22) is of
those principles men walk by, or the intentions they have in their ways. If
reason then, when it is so utterly unskilful and mistaken in the premises, will
yet be exercising and trying its faculty in reasoning from them, no wonder if
the conclusions thence deduced be so wide and wild; and yet, with Asaph, we
think we know this.
[2.] But more particularly; carnal reason is the most
desperate enemy to faith of all other principles man. For until faith be
wrought, it is the most supreme principle; but then faith deposeth and
subjecteth it, and afterwards doth often contradict it; yea, exclude it, as
unskilful in its matters, from being of its counsel. And so deep and desperate
is this enmity against faith, that look, what is the most especial work and
business of faith, which is to alter our estates before God, and put us into a
state of justification and to assure us of it, therein it shews a more peculiar
enmity agamst faith, by opposing it in that work of it more than in any other.
This enmity shews itself both before and after faith is wrought, and the one
illustrates the other. For as before faith was wrought, carnal reason shews its
opposition, by using the utmost of its strength to persuade a man of the
goodness of his estate, though without faith; thereby to prevent the entrance
of faith and our seeking after it at all, as not needful to change our estates
or to justify us, and thus would keep it wholly out; and therefore, in the
first working of faith, the Holy Ghost brings faith in by force of open arms,
as a conqueror casting down all those strongholds and reasonings - which carnal
reason had been long a-building and a-fortifying and so erecteth faith a throne
upon the ruins of them all: thus, in like manner, after faith is thus wrought,
all that carnal reason which is left un-subdued doth, out of a further revenge
of such an overthrow, and with a greater degree of enmity, oppose faith still;
only it diverts the war, now mustering up new forces, and turneth all the great
ordnance a clean contrary way; namely, to persuade a man, by all the objections
it can raise, of the badness of his estate now, as before of the goodness of
it; hereby to blaspheme the great work of faith in justifying of us. And also
because that, next to justifying us, the office and errand of faith is to
settle in our hearts peace with God, and a persuasion of our being in his
favour, as Rom. v. 1 ; therefore doth carnal reason bend the utmost of its
power and acumen to persuade upon all occasions, by all the most specious and
seeming arguments it can start and suggest, that God is not at peace with us,
nor as yet reconciled to us; merely to contradict faith in what is the
principal point it would persuade us of.
So that as in men, whilst
unregenerate, carnal reason endeavours by false reasonings to preserve a good
opinion of their estates in them; in like manner, the very same principle of
carnal reason, continuing its opposition to faith, doth as much persuade to a
bad opinion of their estates when they are once regenerated. -
[3.] And to
conclude this; if in any condition that befalls God's child carnal reason hath
the advantage and upper ground of faith, it is now when it is in the valley of
the shadow of death,' as David speaks, when it walks in darkness, and hath no
light. A condition that doth afford a most complete topic for carnal reason to
frame objections out of; when, in respect God's dealings with him, there is a
seeming conjunction of all bad aspects, threatening perdition and destruction;
when faith is under so great an eclipse, and is left to fight it out alone in
darkness, and hath no second, when, on the contrary, carnal reason and our dark
hearts, which are led by sense, are possessed with the sense, the deepest and
most exquisite sense, - and impressions of (that which the heart is most
jealous of) God's sore wrath and displeasure, and that felt and argued, not
mediately and afar or by consequence from outward afflictions, but immediately
from God's own hand. -Thou always hast suspected, says carnal reason, that thou
wert a child of wrath, and that thou and God were enemies, but now thou findest
it put out of question, and that from God's own mouth, who speaketh grievous
things against thee,' Jer. xxxi. 20:. thou hast it also under his own hand, for
lo, he writeth bitter things against thee,' - that is, in thy conscience, - as
Job speaks, chap. xiii. 26, and holdeth thee for an enemy,' ver. 24; and whips
thee with the same rod of his immediate wrath and displeasure wherewith he
lasheth those that are cut from his hand, and whom he remembereth no more, but
are now in hell, as Heman speaks. A time also this is when this present sense
of wrath so distempers, and, to use Heman's words, distracts the mind, that it
cannot listen to faith, which speaks of nothing too but of what it sees not;
even as the people of Israel could not attend to Moses's message of
deliverance, through the anguish of their present bondage, Exod. vi. 9. So as
no wonder if then carnal reason be most busy, and takes this advantage to frame
and suggest the strongest objections tb the soul whilst it is in this
distemper.
(4.) Add unto all this, that as there is such strength of
corrupt reason which is thus opposite to faith, so that there are many other
principles of corrupt affections in the heart which join and take part with
carnal reason in all this its opposition against faith, and which set it a-work
and do back it as much in persuading God's children that their estates are
nought, as in securing men unregenerate that their estates are good; and the
hand of self-love, which bribeth and biaseth carnal reason, especially in
judging of our estates, is found as deep in the one as in the other; - and this
doth yet give further light to this point in hand. For look, as before faith is
wrought, self-flattery, which is one branch of self-love, bribeth and setteth
carnal reason a-work to plead the goodness of their estates to men
unregenerate, and causeth all such false reasons to take with them which tend
to persuade them to think well of themselves: so when once faith is wrought,
jealousy, and suspiciousnss, and incredulity, - which are other as great sprigs
of pride and self-love in us as the former, which do begin to sprout and shew
themselves when that other is lopped off, and which do grow up together with
the work of faith, - these do edge and sharpen the wit of carnal reason to
argue and. wrangle against the work of faith and grace begun; and all such
objections as carnal reason doth find out against it are pleasing and plausible
to these corrupt principles, for they are thereby nourished and strengthened.
And the reason why such jealousies and suspicions, &c., - which are
such contrary dispositions unto self-flattery, which swayed our opinions of our
estates before, - should thus arise and be started up in the heart upon the
work of faith, and be apt rather to prevail now after faith, is, [1.] because
that in the work of humiliation, which prepares for faith, all those
strongholds of carnal reason being demolished which upheld self-flattery, and
that false good opinion of a man's estate, and those mountainous thoughts of
presumption as then laid low, a man is for ever put out of conceit with
himself; as of himself At which time also, [2.] he was so thoroughly and
feelingly convinced of the heinousness of sin, which before he slighted, and of
the greatness and multitude of his sins, that he is apt now, instead of
presuming as before, to be jealous of God, lest he might have been so provoked
as never to pardon him; and is accordingly apt to draw a misinterpretation of
all God's dealings with him to strengthen that conceit. And, I having through
the same conviction, the infinite error and deceitfulness of his heart before,
in flattering him and judging his estate good when it is most accursed, so
clearly discovered and discerned, he thereby becomes exceeding jealous, and
afraid of erring on that hand still, and so is apt to lend an ear to any doubt
and scruple that is suggested. Especially, [4] he being withal made
apprehensive both of that infinite danger to his eternal salvation there may be
in nourishing a false opinion of the goodness of his estate, if it should prove
otherwise; because such a false conceit keeps a man from saving faith, whereas
to cherish the contrary error in judging his estate bad, when it is in truth
good, tends but to his present discomfort: so as he thinks it safer to err on
that hand than the other - And, [5] being also sensible of what transcendent
concernment his eternal salvtion is of, which he before slighted, this rouseth
suspicion, - which in all matter of great consequence and moment is always
doubting and inquisitive, and also keeps it waking, which before lay asleep all
these being now startled and stirred up, do not only provoke carnal reason
unsatisfiedly to pry into all things that may seem to argue God's disfavour, -
or the unsoundness of our hearts, but also do give entertainment and applaud
all such objections as are found out, and makes up too hastily false
conclusions from them.
(5.) Last of all, as there are these corrupt
principles of carnal reason and suspiciousness in us, to raise and foment these
doubts- and fears from God's dealing towards us; so there is an abundance of
guilt within us, of our false dealings towards him. And we have consciences,
which remain in part defiled, which may further join with all these, and
increase our fears and doubtings ; and as we are dark and weak creatures, so
guilty creatures also. And this guilt, like the waves of the sea, or the
swellings of Jordan, do begin upon these terrible storms from God to rise, and
swell, and overflow in our consciences. As in David, Ps. xxxviii. when God's
wrath was upon him, ver. 1, 2, then also he complains, 'mine iniquities are
gone over head,' ver 4.- There is much guile and falseness of heart, which in
those distemper when our consciences do boil within us, and are stirred and
heated to the bottom, doth, like the scum, come up and float aloft. Thus, in
David, when he was under the rod for his sin of murder, as the guilt of his
sin, so the guile of his spirit came up, and he calls for truth in the inward
parts,' Pa .- & For as his sin, ver. 2, so his falseness of heart was ever
before him; and with an eye to this he spake that speech, Ps. xxxii. Oh,
blessed is that man in whose spirit is no guile, and to whom the Lord imputeth
no sin. Thus he spake when God had charged upon him the guilt of his sin, and
discovered to him the guile of his spirit, ver. 4, 5. And this guile doth
oftentimes so appear, that our consciences can hardly discern any thing else to
be in us; it lies uppermost, and covers our graces from our view: and like as
the chaff, when the wheat is tossed in the fan, comes up to the top, so in
these commotions and winnowings of spirit do our corruptions float in our
consciences, whilst the graces that are in us lie covered under them out of
sight; and the dark side of our hearts, as of the cloud, is turned towards us
and the light side from us. And indeed there are the best of us humours enough,
which if they be stirred and congreted from our consciences, -may alone cast us
into these burning fits of trouble and d& tress; so as whilst God's Spirit
shall withhold from us the light of our graces, and our own consciences
represent to us the guile and corruptions that are in our best performances,
our hearts may conclude ourselves hypocrites, as Mr Bradford in some of his
letters doth of himself, and others of the saints have done. Yes, so as even
our own consciences - which are the only principle now left in us which should
take part with and encourag faith, and witness to us, as the office of it is,
the goodness of our estates - In this may join with the former corruptions
against us, and bring in a false evidence, and pronounce a false judgment. Even
conscience itself, which is ordained, as the urine of the body, to shew the
estate of the whole, and therefore is accordingly called good or evil as the
man's state is, this is apt in such distempers to change and turn colour, and
look to a man's own view as foul as the state of a very hypocrite.
And the
reason of this is also as evident as is the experience of it because conscience
remains in part defiled in a man that is regenerate; and though we are
sprinkled from an evil conscience in part, yet not wholly: so as though our
persons are fully discharged from the guilt of our sins, through the sprinkling
of Christ's blood, before God; yet the sprinkling of that blood upon our
consciences, whereby we apprehend this, is imperfect. And the reason is,
because this very sprinkling of conscience, whereby it testifies the sprinkling
of Christ's blood, and our justification thereby, is but part of the
sanctification of conscience, as it is a faculty, whose office and duty is to
testify and witness our estates; and therefore, as the sanctification of all
other faculties is imperfect, so of conscience also herein. And hence it is
that when God's Spirit forbeareth to witness with conscience the goodess of our
estates, and ceaseth to embolden and encourage conscience by his presence, and
the sprinkling of Christ's blood upon it against the remaining defilement, that
then our consciences are as apt to fall into fears, and doubts, and
self-condemnings, even as much as when be withdraws the assistance of his
grace, those other faculties are to fall into any other sin. And therefore, as
the law of sin in the other members may be up in arms and prevail so far as to
lead us captive unto sin; so may the guilt of sin in our conscience remaining in
part defiled, by the same reason prevail against us, and get the upper hand,
and lead us captive to fears and doubting; and cast us into bondage.
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