A Child of Darkness Walking in Light
most with displeasure for sin, and apprehensions of wrath, then it feareth most, and then fear works accordingly, against that which may displease. Hence the Apostle: seeing 'our God is a consuming fire,' Heb. 12:29, 'let us serve God acceptably with reverence and godly fear;' therefore when we see him so, we are to suspect our hearts most, if we be not more fearful of offending him, and obey him.
Use 1.—The first use is of trial, whether thou art a child under wrath: if thou fearest more, and if that fear produceth obedience. As 'Christ learned obedience by what he suffered,' so wilt also thou, if thou hast his spirit.
Use 2.—The second use is, to exercise graces still in their seasons:
'When thou art afflicted, pray; when joyful, sing psalms,' James 5:13; when filled with assurance, then 'mourn and be confounded,' Ezek.
16:63.
A CHILD OF DARKNESS WALKING IN
LIGHT Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of wine hand; ye shall lie down in sorrow.
—ISA. 50:11.
LET us now come to the opposite state, of wicked men, who are said here to 'walk in the light of their own fire,' &c.
All the difficulty lies in opening what is meant by their own fire, and what is meant by walking in the light of it; which is opposed here to walking in darkness, and to trusting on the name of the Lord— namely, Christ's rightness, as I said before. To this purpose you must remember, that his scope is to shew the differing props and stays for justification and comfort, which a godly man hath, and a natural man.
The stay and comfort of a godly man's soul lies in the light of God's countenance, which he wanteth, he is in darkness, though he hath never so many outward comforts. The stay, comfort, and prop of his faith for justification in that estate, when he sees no righteousness in himself, is the name of the Lord Jesus Christ our righteousness.
Oppositely therefore, by the fire, and the light of their fire which wicked men are said to walk in, two things must be meant:—
I. Their own natural righteousness which they have by nature, and in the state of nature, and the sparks and acts thereof; this they trust to, and neglect the name of the Lord, and the righteousness of justification and of the new creature.
II. 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 carries it, that both these should be meant by their fire here; and all interpreters give the first interpetation of it, and I have added this second to make the sense complete.
I. How that by fire of their own kindling, their own righteousness without Christ, such as the Pharisees had, and Paul had before
conversion, should be meant, we must consider that he, speaking here to the Jews, alludeth to the types of the old law, which they were acquainted with. Wherein— 1. Fire, you know, was it they offered their sacrifices with, typifying out, an Mark 9:49, our inward habitual grace and righteousness, whereby we offer up ourselves and our service as a 'living sacrifice to God,' Rom. 12:1.
2. 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 kitchens, which was kindled by themselves by sparks 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 Chron. 7:3; and the high priest was to take fire off the altar, whenever he offered incense, Lev. 16:12. And therefore when Nadab and Abihu offered 'common fire of their own 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 own kindling is meant the common righteousness of civility and natural devotion, which was by nature in some of the heathen, Rom. 2:14, found even in their chimneys; which also the Jews performed, both by the common help of nature, custom, and education, by the strength of natural principles, of conscience enlightened by the law, and self-love improved; all which, thus coming but from nature not renewed by grace, is said to be of their own 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 righteousness they should have offered up to God should have been that from heaven, the righteousness of Christ apprehended by faith, and a new work of grace, as fire from off that
altar Christ, changing their hearts, and making them new creatures, renewing them into the same image of holiness which was in him; which as it adds to what is in nature, and grows not there, so differs as much from that goodness 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 glowworm from that of the sun.
Now because the Jews rested in such an outward conformity to the law of their own working, therefore they are said, Rom. 10:3, 'to establish their own righteousness,' being ignorant of both these righteousnesses—Christ's righteousness, which is the fire from heaven, and the righteousness of regeneration, to change their natures, which is the fire off the altar. Nicodemus was ignorant of both, and so had lain down in sorrow as his forefathers did, if Christ had not changed him and begotten him again.
To this end you may further consider, that in men's 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 them by the word, by education, by enlightening of the conscience, and by working upon self-love in men: and the sparks of this fire are those outward acts of righteousness which arise and spring from self-love and natural conscience, which die as sparks and remain not; which the true righteousness of regeneration is said to do, 2 Cor. 12:9, and John 3:6. And the light of this fire, which carnal men, not born again, content themselves with, is that 'excusing' which natural conscience, upon the performing any outward act of just dealing, hath in such men's hearts, mentioned Rom. 2:15.
And the walking in the light of this fire is resting therein all their days, not endeavouring to have their hearts changed, and to get a
new principle of grace, and of love to God fetched from Christ, as the spring of all.
USES Use 1.—The first use is, seeing so many offer up but common fire to God, it is good you examine whether that righteousness you think to please God with be any more than fire of your own kindling.
First, That righteousness 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 coming down in God's ordinances on thee as fire, burning up thy lusts, melting thy heart, dissolving the works of the devil, enkindling sparks of true love to God, zeal for his glory, which are above the reach of man's natural ability. Or is it no more than that, whereas every man hath some sparks 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 sparks thou, living in the church, where civility and religion is professed, civil education, natural wisdom, and the accusing of natural conscience enlightened, have blown 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 own kindling, and you will lie down in sorrow.
Secondly, Examine what duties are especially the fuel of that fire in thee. In what duties is that righteousness 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 withal 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 coming to God's ordinances of public worship. This fuel, if there be no more, argues it is but common fire: for look into the chimneys of the heathen, thou shalt find the most of all this practised. 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 common sparks which are in all men's hearts are especially those of the second table. But now, if it were a fire from heaven, then 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, public and private. When men practise but so much righteousness as is necessary for them to do if they will live in the world in any comfort or credit, as to be just and sober is necessary, as also to frequent God's ordinances, for the state we live in enjoins them; but when men's zeal and fervour contends also, and lives upon such duties which the world regards not, as mourning for sin, taking pains with the heart in private, between God and a man's own soul, and feeds upon heavenly things and thoughts, and is such fire as the world quencheth, it is a sign it is more than common fire.
Thirdly, In these duties common fire warms but the outward man, as that fire doth which you feel daily; it heats you not within: so common righteousness contents itself with 'bodily exercise,' a formal performance of duties, public 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, Examine what bellows cherish and keep alive that fire of righteousness that is in thee, and make it flame; that is, what motives set thee a-work to do what thou dost. If worldly ends make thee abstain from sin and to be just in thy dealings, as credit with the world and fear of disgrace, or the accusings of conscience only, or
fear of hell, or hope of heaven; this is but common fire. But if love to God, the consideration of his mercies, his eternal love, and the love of Christ, zeal for his glory; if these be the bellows, 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.
Use 2.—The second use is, to take heed of walking in the light of such fire; that is, resting in it for salvation, and contenting yourselves with it, as most in the world do, and as the Jews here did, for you will lie down in sorrow if you do.
But you will say, We do not trust in this our own righteousness, for we profess Christ, and believe in him, which, added to this, is enough.
I answer: That though you profess Christ, yet, (1.) unless you have had a light that hath discovered to you that all the righteousness you have by nature, and improved in nature, is a false righteousness, you do then as yet rest in your own righteousness, and rely not wholly on Christ. So, Phil. 3, Paul first saw all to be dross and dung, counted it loss, that he might win Christ; it implies he could not have him else.
Men though they seem to take Christ's title, as many will procure the king's 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 he will not save you.
(2.) He that doth not daily, above all things, directly and immediately aim at and seek out for Christ's righteousness, and maketh it not the chiefest of his thoughts, prayers, and business, and is restless without it, rests in his own; for so when he had given up his title in his own, he mainly endeavoured after this 'to be found in Christ,'
Phil. 3.
(3.) You still seek from Christ a new righteousness of sanctification also: for you will see that the common righteousness of nature and education will not please him; and Christ must be 'made sanctification to you,' 1 Cor. 1:30, as well as righteousness. Thus
Nicodemus, though a civil man before, yet when he came to Christ, his old civility would not serve, without being born again and becoming a new creature. So as you must not think to make a supply or addition unto Christ with fire of your own kindling; you must have all off the altar: your moral virtues must be turned into graces, by having a new end put into them, carrying your hearts in them unto
God.
II. The other interpretation which I add is, that the fire of outward comforts is also meant; which, whilst men enjoy, they go on merrily, neglecting God and Christ, and communion with him. But the soul of a believer, wanting this communion with God, is in darkness, and till he enjoys God again, can take comfort in nothing. Thus, Eccles. 7:6,
'the laughter of the wicked' is compared to 'the crackling of thorns.'
Fire is a comfortable creature, having both heat and light in it, which serve and help against both cold and darkness, which are two of the greatest evils to the senses.
Heat is comfortable; therefore, Isa. 44:16, 'he warmeth himself,' saith the prophet, 'and cries, Aha!'
Light also is comfortable; for, saith Solomon, 'it is a pleasant thing to behold the sun.' Hence, therefore, fire here is put for outward comforts.
But yet what fire are they? But kitchen-fire—ignis focalis, as the philosopher calls it; for it is fire of their own kindling, says the text; not that purest element of fire above. God 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 go to the making of it, both which together are called fire:— First, fuel, as wood or coals, &c.; secondly, that element that preys upon these.
Answerably, unto those carnal pleasures and delights, which wicked men enjoy and rest in, two things are also concurrent:—
First, the object, which is as the fuel: things earthly, and of this world; secondly, their fiery hot and burning lusts, which prey upon, and live upon this fuel. Both which make this fire here spoken of: in both which this resemblance will hold in many regards.
(1.) Because the fuel of these fires of their lusts and comforts is base: things only here below. What is the fuel of your kitchen fires? Things digged out of the earth, dung, wood, coal; so things on earth are fuel to their desires. Their lusts are therefore called 'members upon earth,' Col. 3:5; for all their comforts consist in, and their desires are after, earthly things, as their fair wives, children, houses, meat, drink: 'their god is their belly, and they mind earthly things,' Phil.
3:19.
(2.) Because when this fuel is taken away the fire goes out, so do men's hearts die when outward things are taken from them. When
Nabal thought David might yet come and take his goods, 'his heart died within him.' For men live in the creatures, and out of them they die.
(3.) As fire is a consuming thing, Heb. 12:29, it leaves nothing but ashes; so are men's lusts, James 4:3. 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 do all for themselves, and with themselves all dies.
(4.) Fire is a devouring thing; a whole world would not satisfy it, if it were let alone to burn on. And one day this whole world you see shall be burnt up by fire, as a witch for enticing men. Even such are men's desires after pleasures; unsatisfied they are: and the more fuel is laid on, the more ye may lay on; they 'enlarge their desire as the fire of hell,' Heb. 2:5.
(5.) The pleasures which arise from the meeting and conjunction of this fuel and their lusts are but as sparks. Job calls sparks 'the sons of fire,' being engendered by it upon fuel; as pleasures are the sons of your lusts, when the object and they lie and couple together. And they are not long-lived, they are but as sparks, they die as soon as begotten; Col. 2:22, 'perish in the using;' and are but as 'the crackling of thorns,' they soon go out.
(6.) Smoke accompanies such fires, the fuel being muddy things: so doth much sorrow their comforts, Prov. 14:13, and they go out and end in smoke; as in the text, 'lie down in sorrow.'
So that, put these together, both that strange fire of their own righteousness, which is from and in nature, unchanged; and the kitchen-fire of outward comforts: these are the two main hindrances that keep all wicked men from Christ, and justification through him.
That whereas the covenant of grace hath these two main promises in it:—
First, That God himself, who is the 'God of comfort,' will be an 'abundant reward,' Gen. 15:1; and so by faith we take him to be, and are divorced from all comforts eke in comparison of him. And—
Secondly, That Jesus Christ his Son is made 'the Lord our righteousness,' Jer. 23:16; and therefore ere we take him to be so to us, we must be emptied of all our own righteousness by nature, that so God and Christ might be all in all to us. And therefore, as the first and main work of grace consists both in emptying the heart, and bringing it to nothing in its own righteousness, as also in regard of all outward comforts, that so 'no flesh might rejoice in his sight;' answerably unto these two there are found two main impediments in men by nature:— First, Because in nature they find some sparks of civil goodness, they rest in them, and take them for grace, and neglect Christ. And—
Secondly, Finding also is 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 righteousness of his own, and possessions of his own, he cared not for Christ, nor communion with him, nor righteousness from him.
Well, but (says Christ here) flatter yourselves with your own righteousness, and cheer yourselves 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 bedrid in hell; or as a woman in travail, never to rise again.
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