An Expository Comment on 2 Corinthians 1, Exposition · Sermon 68
SERM. LXVIII.
Of humane and divine Truſt, and of the true and proper Objects of our Confidence.
2 COR. 1. 9.
That we ſhould not truſt in our ſelves, but in God, which raiſeth the dead.
THe trouble which came upon Paul in Aſia being deſcribed in ſeverall aggravating particulars, the next thing he intends, is to informe us about the holy and gracious end which God intended in all this. The Lords purpoſe was by this heavy exerciſe to bring Paul off from all ſelf-confidence, to weane him from all humane props, to teach him to depend upon God alone. Even Paul though ſo great a proficient in holineſs, who doth propound himſelf a patterne for others to follow, yet he needeth this ſelf-emptying, he is prone to have ſome ſecret confidence in himſelf, and therefore God as the wiſe phyſician provideth ſome bitter pils to kill ſuch Wormes as theſe. The laſt ſpirituall enemy which grace is to deſtroy in a regenerate man, is ſelf-dependence: ſo hard a matter is it to be wholy wrought out of our ſelf, that God may be all and we nothing. The finall cauſe therefore of this trouble we have here moſt divinely deſcribed by Paul, which is ſet down firſt Negatively, That we might not truſt in our ſelves, Then Poſitively, but in God, with the reaſon of it, he raiſeth from the dead; Let us conſider the Negative that we may not truſt in our ſelves. The Greek word foreign, is uſed ſometimes in Scripture of a divine truſt, and ſometimes of an humane, of a divine truſt, Heb. 2. 13. foreign, I will truſt in him, Eph. 3. 12. In whom we have acceſs foreign, with confidence. Two ſorts of truſt, humane and divine.In the Old Teſtament the expreſſion of truſting in God is often uſed, ſo that by this word is excellently deſcribed one act of faith, whereby the ſoul ſinking as it were under difficulties doth firmely and powerfully lay hold on Chriſt. Thus the grace of faith putteth us upon the renouncing of all the wiſedome, power, and excellency of Men and Angels, to judge every Creature, but an eaſie ſhadow in compariſon of God. This fiduciall reſting of the ſoul on God by faith, is conſtantly to be put forth in all ſpirituals and temporals of the ſoul; it is indeed à ſpirituall and ſupernaturall leſſon, very hard for fleſh and blood to learne, which uſeth to ſwim with bladders, to walk with clutches, to have alwaies ſome humane and earthly prop or other; but yet God doth teach his people this myſtery, and acquaints them with this Heavenly art to truſt in him only, and not in any Creature. This …iduciall reſting of the ſoul is made by ſome Learned Men to be only an effect of …aith. The papiſts make it an act of divine hope. But the moſt Orthodox do maintaine that this is an eſſentiall thing in faith, yea that the greateſt perfection of faith lyeth not in knowing, or giving firme aſſent, but in confidence; and therefore by this they do chiefly define it, although it may be granted that there is alſo a confidence, or truſt which is produced by faith, as that place Epheſ. 3. 12. ſeemeth to intimate, where we are ſaid to have confidence by faith. There is then a divine truſt, which is nothing but faith, whereby the heart of a godly man is inabled under all diſcouragements though the Fig tree faile, though the Olive tree bloſſome not, to depend upon the Lord; yea with Paul to know how to abound and to want, becauſe it is not Creatures, not this or that condition which ſupports him, but God alone, and therefore the goodneſs and power of God being alwayes the ſame, his heart is the ſame. This is like an Ark to him in the midſt of waters. This truſting in God muſt be while we have meanes, as well as when we have them not; ſo when we have outward ſupports, its hard to know whether the heart doth reſt on them or God only; But of this more in the Poſitive part.
2. There is an humane truſt on confidence, and that is either in a good ſenſe or a bad ſenſe: A good ſenſe, as when the Apoſtle writing to believers, doth often profeſs his conſidence in them concerning their faithfullneſs and perſeverance Gal. 5. 10. 2 Theſſ. 3. 4. Which confidence (unleſs Paul ſpake as having the gift of diſcerning of ſpirits) was within the bounds of humane principles, and ſo not like that confidence which a man may have about his own eſtate, as when Paul ſaith of himſelf, Heb. 13. 18. foreign, we truſt we have a good conſcience, for this confidence is either an act of faith, or the ſenſe of it in the ſoul. In the next place, the Scripture ſpeaketh of an humane confidence, but in an ill and ſinfull ſenſe, as Luke 18. 9. When the Phariſees are ſaid to truſt in themſelves, and Rom. 2. 19. ſome were confident they were leaders of the blind, and yet lived in evill wayes, ſo Phil. 3. 3. There is a putting confidence in the fleſh, which was a ſinne, that Paul was highly guilty, of while a Phariſee, and that which did chiefly keep him off from faith in Chriſt. Now it is this humane ſinfull truſting in our ſelves, that the Apoſtle here ſpeaketh of, and which God would prevent in Paul. From the end of God then ſo graciouſly intended in Pauls trouble, two things are obſervable.
1. That ſelfe confidence or truſting in our ſelves, is a ſinne ſo highly diſpleaſing to God, that he doth often chaſtiſe his people in an heavy manner Selfe-confidence a great ſinne.to prevent it.
2. That even the moſt eminent of the Children of God are very prone to truſt in themſelves. Concerning the firſt, it will be very uſefull to open the nature of this ſelf-truſting, it being a ſinne ſecretly involved and latent in our breaſts, that without much ſpirituall illumination and ſanctification, we are not able to know when we are guilty of it. To cleare therefore the nature of it, we are to conſider:
1. That a man being a very infirme and weak miſerable thing, is therefore neceſſitated to trust in ſome thing or other. Our very truſting doth denote Propoſitions clearing the nature of ſelf-confidence.our great impotency; for God becauſe he is omnipotent, wiſe, alſufficient…, and happy in himſelf, therefore he cannot truſt in any, he is able to bring about what he willeth; but the rationall Creature, even becauſe a Creature, whether Men or Angels, do neceſſarily put their truſt ſome where; ſo that what the 1. All Creatures neceſſitated to truſt in ſomething.center is to the ſtone in its motion it is reſtleſs till it come thither; Thus the ſoul of a man is in reſtleſs motions and conſtant trepidations till it fix it ſelf upon that object it truſteth to, and when it is there, the ſoul is no longer in motu, but in quiete. The very nature then of truſting, and the actings thereof do proclaime thy inability and inſufficiency. It is becauſe thou art a depending Creature, and not like God allſufficient, that thou art neceſſitated to truſt in ſome thing without.
2. This truſting by originall ſinne is horribly corrupted and perverted as well as the other actings and powers of the ſoul, for it is wholely perverted 2. Our truſt is corrupted by originall ſin.in reſpect of the object. We truſt in that, we ought not to do, ſetting a Creature in the roome of God, and thereby become guilty of ſecret, but horrible idolatry, and that which is the true and adequate object of our truſting, that we neglect. Inſomuch that there is no man living till regenerated, that doth put his truſt in God, but truſteth in man, in the ſecond cauſes, in his own ſelfe. Thus like a Worme he is alwayes crawling upon the ground, and therefore if the Creatures and humane helps are removed from him he looketh upon himſelfe as undone, he hath no more hope abiding in him. This argueth the Creature, not God, is the object of our truſting; whereas there ought to be the ſame object of faith, and truſt (I ſpeake as theſe are divine acts, not of humane faith and hope) and therefore as we may not believe in any but God; ſo neither truſt in any. Every thing that is divine and ſupernaturall, muſt be terminated upon God himſelfe. Therefore we ſay that the Church of Rome by her principles can teach no higher a faith then what is meer humane, becauſe the ultimate motive, in which they reſolve their belief, is the Authority of the Church, which though they would make a divine motive, yet cannot by any more then humane. This it is in Practicalls as well as Doctrinalls. A man carried by no higher principle then nature, can never truſt in any thing but a Creature. There is required as much ſupernaturall and divine influence to truſt in God, as to the exerciſe of any other grace; yea in ſome reſpects more. But man being ſo inſlaved to luſt, and to a concupiſcentiall love of the Creature ſome way or other: Hence it is that a great part of his ſinfullneſs againſt God is in perverſe and corrupted truſting, which is a ſin that doth not make ſuch a terrible guilt and noiſe in the Conſcience of a man; but it is that which is almoſt the life and vigor of every ſinne. All ſinne is therefore committed becauſe a man doth truſt in ſome Creature or other, and that admirable choice way of Evangelicall Righteouſneſſe of Goſpell juſtification, yea and the whole treaſury of riches of grace in Chriſt, is oppoſed by no ſinne, ſo much as a ſelf righteouſneſs; as we ſee in Paul before his converſion: Paul was no prophane man, no lover of exceſſe and riot, his converſation was very holy and unblameable as to the Law. But his ſelfe-truſting, his ſelfe-righteouſneſſe made him a greater enemy to the Goſpell-grace, then any propaneneſs did moſt enormious men.
3. Our truſting and confidence being naturally thus put from God the right 3. Hence our truſt is placed upon many falſe objects.object, hence it is that it emptyeth it ſelfe into many ſtreames, inſomuch that we have as many ſinfull confidences almoſt as there are Creatures in the world. As the Prophet told the people of Iſrael, that his gods multiplyed acording to their Cities, they had as many Idols as ſuch places; ſo we may inlarge it about carnall confidence, and ſay, it is according to all the Creatures and comforts we do enjoy. Inſomuch that when our Saviour ſaid Mark 10. 24. That it was impoſſible for ſuch who truſt in riches to be ſaved; the Diſciples cry out, Who then can be ſaved? ſignifying thereby, that every man hath ſomewhat he doth truſt in, as well as the rich man, his riches: And becauſe particular things do moſt affect, let us inſtance in ſome things which are commonly made the objects of mens truſt. And do you apply which of all theſe thy heart is fixed upon by truſting in it; for thou wilt find whatſoever it is beſide God, it will prove a lye to thee; and as they did by imſultation ſay to Chriſt, he truſted in God, let him ſave him; ſo this will be a true deriſion at the day of judgement to every man offending this way. Thou didſt truſt in the power and favour of men, let them ſave thee from Hell, let them free thee from damnation. Another he did put his truſt in his wealth, he boaſted himſelfe of that, now let thy wealth ſave thee, let that make thee eſcape thoſe everlaſting torments if they can. Every man hath ſome thing or other in his heart he truſteth to, as the Ivy that textilis ſilva, a weaved wood, as Tertullian calls it, cannot grow without ſome Tree or Wall to leane upon; ſo neither can the heart of a man move or ſtirre without dependance upon ſome Creature or other. They did in their Sacrifice for the Muſes and Learning offer Ivy to Apollo, to ſhew that Learning would not or could not grow without civill incouragement; yea and the Scripture doth often compare the Church of God to a Vine, and amongſt other reaſons this may be one, becauſe the Vine cannot grow unleſs ſomething elſe beare it up. It is not like other Trees that beare up themſelves. Thus both the world and the Church of God, one is like a Vine, the other like Ivy. They cannot like the earth be centred on nothing, there muſt be ſuppeditaments to beare them up. And becauſe a naturall man wants the life of faith, which would ſettle him on God only; therefore he runeth out to innumerable Crutches to help himſelfe with; as ſome Creatures for want of bloud abound with many feet to help them in their motion. Now the Scripture doth ſuggeſt moſt of theſe to us. And
1. Which is indeed the worſt of all, is, When a man truſteth in his own wickedneſſe, and beareth himſelfe up with that. There are ſuch Sonnes of 1. Some truſt in their wickedneſſe.Belial, ſuch monſters of impiety, that do only comfort and ſupport themſelves with the iniquities they have committed, Iſai. 30. 12. Some are there ſhrapely reproved for truſting in oppreſſion, in perverſeneſs, and fraud, and ſtay thereon: An expreſſion the Scripture doth much delight to uſe, when it ſpeaketh of truſting. Here you ſee becauſe men are ſubtile, and powerfull, and ſucceſſefull in wickedneſſe, they are apt to truſt in this; but ſee what bitterneſſe will be in the latter end, Verſe 13. Their iniquity ſhould be like a Wall ſwelling out ready to make a breach, when a man thinketh to lean on it, preſently it falleth and overwhelmeth him. The Pſalmiſt alſo Pſalme 62. 10. ſpeaking of the vanity of men even in the higheſt degree, he adviſeth them not to truſt in oppreſſion and robbery, in unjuſt and ſinfull wayes. Not to ſay with him in the Poet, Virtus mihi numen, & enſis, quem teneo, My Manhood and my Sword is my God; for how often hath God by tragicall inſtances in the world made it appeare that ſuch mighty Nimrods had no more then à Spiders Web to truſt in: To truſt then in ſinfull wayes is the higheſt degree of folly.
2. The Scripture informeth of another ſinfull object we are apt to truſt 2. Humane power and ſtrength.in, and that is humane power and ſtrength. Who would not think, that where the greateſt might is, there is the greateſt cauſe of confidence. Yet how often doth God infeeble the greateſt power, and blaſt the greateſt ſtrength, and all that men ſhould not truſt in themſelves. God would have the Symbole of Sampſons ſtrength to be in his haire, the weakeſt part about him, that ſo he might ſee his power was from God only. How often doth God complaine of Iſrael of his ſinnefull confidence? Iſaiah 36. 7. They would go down to Aegypt, they would reſt in the Chariots and Horſes of Aegypt; when yet they were but fleſh, and not ſpirit. Nothing that is weak muſt we lean upon, leaſt it break under us, Pſalme 146. 3. Put not your truſt in Princes, and the reaſon is, becauſe his breath goeth forth, he returneth to the earth, Jerem. 17. 5, 6. You have there a curſe pronounced againſt every one that ſhall truſt in man; the unpr…ofitableneſs alſo and ill ſucceſs of all ſuch truſting in man, yet how naturall is this ſinne to us. To think if we have the favour, the helpe of thoſe who are great in the world to truſt in this more then in God, though it be ſuch a ſinne that the Scripture doth ſcarce ſpeake more terribly againſt any other. There is a politicall and civill Idolatry, as well as a ſpirituall and eccleſiaſticall one; and never did ſuperſtitious ſoules more devoutly pray to their Saints and adore thoſe Images than theſe do flatter, and attend upon ſuch humane helps and powers, that may outwardly advance them. As it hath been the high impiety of ſome Potentates in the world to arrogate a deity to themſelves; no leſſe impiety is it in inferiors to depend upon them for their help as if they were Gods, and to fear to offend them more then God himſelf.
3. Another ſinfull way of truſting, Is when we put our confidence in our 3. Wealth.wealth and riches and ſuch outward greatneſs. It is ſo hard to have riches and not to truſt in them, that what our Evangeliſt calleth having riches, Mark calleth it truſting in them. It is the mighty work of Gods grace, if thou doſt not truſt in theſe, when God maketh them increaſe, and not to ſay of them as the Iſraelites of their molten Calf, theſe are thy gods O Iſrael. Hence it is that Paul 1 Tim. 6. 17. will have the Miniſters of God deale with great zeale and boldneſs to ſuch; Charge them that are rich in this world, that they be not high minded, nor truſt in uncertain riches, but in the living God. Though they be uncertain riches; though they make themſelves wings and flye away; yet how apt are we to put truſt in them, but God is the living God, alwayes the ſame; whether thou art living or dying, he is the ſame God; for this end covetouſneſs is called Idolatry, Col. 3. 5. There is no rich man, unleſs made humble by grace, and rich in God, but his wealth is his God. No godly man can ſo heartily truſt in God, as he doth in his wealth. Job was forced to purge himſelf from this ſinne, as that which could not ſtand with integrity. If I have made Gold my hope, or have ſaid to fine Gold thou art my confidence; If I have rejoyced becauſe my wealth was great, Job. 3. 25, 26. If Job had done thus, he muſt have acknowledged then he had been an Hypocrite. Take heed then of this cloſe lurking ſinne. It would be endleſs to reckon up all the externall objects that we may ſinfully truſt in. Therefore the next kind of ſinfull truſting to be named, is concerning that which is ſpirituall and more ſubtilly carryed on; for Paul could not truſt in himſelf after this manner, he had no outward power, nor wealth to put confidence in. It was therefore ſomething more cloſe and refined.