A01898:58
A child of light walking in darknessA childe of light vvalking in darknesse
A child of light walking in darkness: or A treatise showing the causes, by which God leaves his children to distress of conscience. The cases, wherein [God leaves his children to distress of conscience.] The ends, for which [God leaves his children to distress of conscience.] Together with directions how to come forth of such a condition: with other observations upon Isaiah 50. 10, and 11. verses. By Tho: Goodwin B.D.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.
London: printed by Miles for R. Dawlman and L. Fawne, 1636
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The reason is,1 because as the influence of Gods favour may be really in the heart, when the sense, sight, and light of it is withdrawn; (as was said before,) so the power of grace may in like manner be in the heart, when the light and comfort thereof is wanting. And although it is true, that every man having the power of reflecting upon his own actions, can discern what thoughts are in him, and what affections; and can tell for the matter of them, what he thinks on, and that he is grieved, &c. But yet so, as he may still question whether those thoughts be acts of true and unfeigned faith; and whether those affections of sorrow for sin, &c. be sanctified affections, holy, and genuine, and spiritual affections. And the reason of the difference is, because though the natural spirit, which is in a man knows the things of a man, as the Apostle hath it, 1 Cor. 2. 11. that is, his own thoughts, &c. understanding them physically, as they are acts of a man: yet, what is the true goodness of them morally; 2in discerning This, the spirit of a man is deceitful, and cannot know it, without the supernatural light of the Spirit of God: who as he is the giver and actor of that grace in us; so is given of God that we might know the things which are given us of God: 1 Cor. 2. 8. 12. Light is sown for the righteous, ⟨p. 16⟩and joy for the upright says the Psalmist. Grace and the exercise of it is the seed, which they continually scatter; but light and joy is the crop that is to be reaped. This seed often lies hid long, though it will come up in the end. Thus light or joy may be severed from grace; and the comfort of it, from the power of it.
The reason is,1 because as the influence of Gods favour may be really in the heart, when the sense, sight, and light of it is withdrawne; (as was said before,) so the power of grace may in like maner bee in the heart, when the light and comfort thereof is wanting. And although it is true, that every man having the power of reflecting upon his owne actions, can discerne what thoughts are in him, and what affections; and can tell for the matter of them, what he thinkes on, and that he is grieved, &c. But yet so, as he may still question whether those thoughts be acts of true and unfeigned faith; and whether those affections of sorow for sin, &c. be sanctified affections, holy, and genuine, and spirituall affections. And the reason of the difference is, because though the naturall spirit, which is in a man knowes the things of a man, as the Apostle hath it,