An Expository Comment on 2 Corinthians 1, Exposition · Sermon 72
SERM. LXXII.
What is required in our truſting in God, ex parte ſubjecti. And of the excellency of this grace.
2 COR. 1. 9.
But in the Lord.
WE are treating of this choice and neceſſary duty of trusting in God, and ſeverall things have been ſpoken to acquaint us with the nature thereof; we proceed therefore, and as we have told you what is required ex parte objecti, to cauſe this truſting in the Lord; from the next place let us declare what is ex parte objecti, neceſſary to this duty. And for the What is required to our truſting in the Lord.explicating of that, there are theſe things concurrent to our truſting in the Lord.
1. There muſt be a ſerious and powerfull apprehenſion of our own inability, 1. A powerfull apprehenſion of our own and the creatures inability to help us.yea, and of the weakneſs of all Creatures to help us, or to do good to us; for till this foundation be laid, that all power, wiſedome, righteouſneſs, and whatſoever the Creature can affoard, is but a ſhadow, a reed, that can do no good at all, it is impoſſible that we ſhould truſt in the Lord. So that by this we may ſee the difficulty and rarity of this grace, for how hard a matter is it thus to be affected about all the meanes that are in the world, about all the Creatures we do injoy; to look upon them but as thoſe Inſtruments of Muſick, which cannot ſound any longer then they are blown into? How difficult to poſſeſs our ſoules with this principle? to look upon thy ſelf and all Creatures, no otherwiſe then the poore creple that lay by the Poole ſide, that could not at all help or move it ſelf? That do behold all things as Sarahs dead wombe, or Ezekiels dry bones, unleſs the Lord quicken and give life? You may ſee this practiſed by the Church of Iſrael, when ſhe had ſmarted for her carnall confidence and dependance on outward helps, ſo as to neglect God; ſee in what an humble gracious manner ſhe maketh her confeſſion to God, Hoſ. 14. 3. Asſhur ſhall not ſave us, we will not ride upon horſes, neither will we ſay any more to the workes of our hands, ye are our gods: for in thee the fatherleſs findeth mercy. Oh bleſſed and ſelf-emptyed frame! here the Church repenting and turning unto God, of all the ſinnes which ſhe was guilty of, doth inſtance in her carnall confidence, as that which had moſt provoked God, and therefore ſhe doth renounce and diſavow all civill confidence and truſting; Asſhur ſhall not ſave us, &c. And 2. All religious confidence. They will no more make their applications to their gods; and then here is the reaſon, becauſe in thee the fatherleſs finds mercy. By this proclaiming, that they looked upon themſelves, as ſo many poore fatherleſs Children, that had not wherewith to help themſelves. If then an whole Nation do thus, how much more ought every particular Chriſtian, though great, though rich, yet reſpectively to God, to look upon himſelf, even as that Infant the Prophet ſpeaketh of, New borne and expoſed to danger, and no wayes able to ſuccor it ſelfe. Thus he that would truſt in God, muſt begin here and lay his foundation thus low, even as the Apoſtle ſaith, 1 Tim. 5. 5. She that is a widdow indeed and deſolate, trusteth in God. We cannot come to reſt upon God, till we look upon our ſelves as deſolate and deſtitute of all humane ſuccour. The Bohemians when they loſt their famous Captain Ziſca, called themſelves Orphanes. Thus when our helps, our outward ſupports are removed, then we are driven to look up unto God, and not before. The Heathens had a cuſtome when they went into their Temples to pray, that none would go in with a Sword, or money in their Purſe; which was to denote that they did not put confidence either in ſtrength or wealth, but did reſt upon their gods for relief only. We then that are Chriſtians, who have the Word of God to be a guide unto us, ought to have low thoughts of our ſelves, and of all Creatures, accounting of them as nothing reſpectively unto God.
2. To truſt in God is required in the next place a practicall Meditation concerning 2. A practicall conſideration of Gods greatneſs and goodneſs.the greatneſs and goodneſs of God, how infinitely able he is, and how willing to help his people. It is the not attending to this, but the looking unto the power and ſtrength of ſecond cauſes, that maketh us ſo full of diſtruſt in God. Is it not then for this reaſon, that the Scripture doth ſo often delight to repreſent the greatneſs and majeſty of God, That all the Nations are but as a drop to him; that they are leſs then nothing; that he created the world out of nothing? All this is to raiſe up the heart, that it ſhould have high and hopefull thoughts about God. This maketh David attribute ſo many metaphoricall titles to God, that he is his ſtrength, his rock, his fortreſſe and ſtrong tower. Did we meditate upon theſe things; did we with Abraham not conſider the dead wombe, but the power of God, with what dependence on God, and quietneſs of mind ſhould we paſs our lives? But now we are toſſed up and down with many waves; we are like Noah's Raven ſent out of the Ark, we know not where to ſet our feet; and all is, becauſe we do not ſettle on God; omnis motus fit ſuper immobili. The ſoul cannot move unleſs it have a ſtedfaſt and immoveable foundation to ſtand upon, and that is not the Creature, but God only. Thus David Pſal. 16. 8. I have ſet the Lord alwayes before me: becauſe he is at my right hand, I ſhall not be moved; and therefore Verſe 2. expreſſing this act of truſting in God, he ſaith, thou art my Lord Adonai. The word ſignifieth that which is the baſis, the foundation that keepeth up all things. Oh then let nothing be great in thy thoughts but God: Grotius Prologom. in Epiſt. ad Rom. would make that faith, which the Apoſtle doth ſo much commend in his Epiſtle to the Romanes, to be nothing but an high and eminent eſteem of Gods power, &c. So that faith in this reſpect, and not the obedience of Chriſt as apprehended by faith, is by him that imputed righteouſneſs, Paul doth ſo much inſtance in; But he is deceived therein, and layeth this as a foundation for his other errors about Juſtification. Though we do eaſily grant that in faith, there is a moſt raiſed and elevated apprehenſion about the majeſty, and power of God.
3. To truſt in God there is required a peculiar and particular appropriation 3. A particular appropriation of God, as our God.of God to our ſoules, as our God, as our Father; to ſay as Thomas to Chriſt, my God, and my Lord. Thus David in the forementioned Pſal. 16. 2. when he had preſſed God with this Argument to preſerve him, becauſe he truſted in him, he declareth what his truſting is. Oh my ſoul, thou haſt ſaid unto the Lord, thou art my Lord. Thus we are particularly to apply and to ſay, Thou art my Father, thou art my God. And this is the reaſon why the people of God are ſo full of diſtruſt, of deſpondent and dejecting feares. They cannot ſay, Oh my ſoul, thou haſt ſaid to God, thou art my Lord; yea we look upon him as a judge that will condemne.
4. To truſt in God there is required ſome experimentall knowledge of God, 4. An experimentall knowledge of Gods promiſes and providences.to be acquainted with his former works of mercy and deliverance to them; for when we have both Gods promiſe and his providence ſeconding it, this maketh us to have more vigorous truſting in God, as David argued; God had delivered him from the Bear and Lion, and therefore would from the Philistin. Thus the Apoſtle at the 10. Verſe from the preſent deliverance doth argue, that he truſteth he will deliver alſo. Thus Pſal. 9. 10. They that know thy name will truſt in thee. It is for want of experience and practicall knowledge about God that maketh us ſo full of diffidence.
5. To truſt in God, there is required a faithfull and diligent uſe of all 5. An uſe of meanes.thoſe meanes that God hath required; and by this it is fully diſtinguiſhed from preſumption, which many take to be in their truſting in God: for when you hear ſuch who live impenitently in evill and ungodly wayes, yet ſay they truſt in Chriſt with all their heart for the pardon of their ſinnes; they do deſperately preſume, for if they did truſt in God, they would be conſtant in the uſe of thoſe meanes God hath required, 1 John 3. 3. He that hath this hope in him, purifieth himſelfe as God is pure. Its not their truſting in God, but preſumption, which maketh thee expect ſuch glorious priviledges, and doſt not walk in the way thereunto.
6. To truſt in God, there is required a ſound judgement, and right underſtanding, 6. A ſound judgement.eſpecially when we ſpeake of ſpirituall mercies, ſuch as juſtification, and reconciliation with God. Aegid. Coninck. de arteb. ſupernat. de ſpe. a Popiſh Writer maketh a threefold hope, or truſting in God. One he calleth Pelagian, and that is when we reſt upon God only becauſe of our own merits, and our own ſtrength; and this he doth reject, as well he may, for this is not to truſt in God, but in our ſelves. A ſecond hope he calleth Lutheran, and that is when he truſteth only in the grace of God, excluding all merits; this alſo he rejects, and thereby alſo the only hope the Scripture commends to us. The third hope he cals the Catholick truſting in God, and that is partly upon the grace of God, and partly upon our own merits, yet wrought alſo by the grace of God. But to think of merits, or to ſpeak of merits, when we come into the preſence of ſo great and holy a God, whoſe Law we break daily, and in all our beſt duties faile exceedingly, is to play the Phariſee and not the Publican, who yet only was accepted with God. The ſecond way of truſting therefore, viz. only in the grace of God, excluding all our own ſtrength, is that which is approved of by the Word of God; So that till we be ſound in our judgement about this Point, we cannot rightly truſt in God.
In the next place a ſecond main particular to cleare the Doctrine about this Of the excellency of this grace of truſting in God. 1. It is many times put for the whole worſhip of God.truſting, is to conſider the excellency of their grace, that ſo we may thereby be the more exerciſed therein. For
1. It is many times put for the whole worſhip of God, becauſe he that doth truſt in God, he will be ſure to performe all thoſe other duties God doth require. Thus Pſal. 115. 9, 10. when the houſe of Iſrael and Aaron are exhorted to truſt in the Lord; by that is meant the whole worſhip of God, even as to fear God is ſometimes alſo put for the whole ſervice of God. The excellency and dignity of the grace appeareth herein.
2. It is therefore excellent, becauſe the Lord ſo delighteth to put us upon 2. The Lord delighteth to put us upon the daily practice of it.the daily practice of it. Inſomuch that whatſoever he doth for his people either in ſpirituall or temporall mercies, they do obtaine it wholely by truſting. What is that great way, whereby we are juſtified before God, how come we to obtain this bleſſed priviledge? It is only by faith. And what is this faith, but a truſting and reſting upon Chriſt alone? So that the moſt noble and eſſentiall conſideration in juſtifying faith, is that it doth make the ſoul reſt and depend on the Lord Jeſus. God would not juſtifie us by any other way, by working, by doing, but by truſting; which doth greatly demonſtrate the acceptableneſs of this grace to God. So alſo for temporall mercies, that aſſertion twice or thrice uſed; The juſt ſhall live by faith, doth in part relate to thoſe temporall promiſes, which God maketh for the preſervation and ſupport of his people; and now God will have theſe performed to ſuch who wait on him, who truſt on him. It is not the juſt ſhall live by love, by repentance, but by faith; God therefore would have us wholly depend upon him for every mercy we have; hence we are commanded to pray for our daily bread: truſt not in thy ſtore or treaſure; truſt not in thy labour and skill, but be every day at the Throne of grace, begging for every mercy thou deſireſt. Oh but what diſhonour is there to God in this reſpect? Doth not the rich man look more to his revennues then Gods promiſe. Doth not the Tradeſman look more to his cuſtome and his gaines then Gods power; yea the labouring man is apt to truſt in his health, and ſtrength, as if he needed not to depend upon God all the while he hath that; Sanitas pauperis est patrimonium; a poore mans health is his patrimony, his freehold, and he is apt to make it his god to truſt in. What excellency then is in this grace, when no mercy either ſpirituall or temporall can be obtained but by the exreciſe thereof. For the ſoul you muſt truſt God, and the mercies thereof; for the body you muſt truſt God, and the mercies thereof. And obſerve the deceitfullneſs of thy heart herein, who truſteth in Chriſt for thy juſtification and ſalvation, but art full of diſquieting cares and feares about thy externall preſervation and maintenance. Oh fooliſh and unwiſe! which is greater, ſalvation then rayment and food? and yet thou art perſwaded God will do the greater, but doubteth about the leſſer.
3. It is excellent becauſe it doth indeare God to us, and in a peculiar manner 3. It indeareth God to us, and engageth him for us.obligeth God to look to us. For when the ſoul can ſay, O Lord, I renounce all other helps; I truſt not in any other ſupport; I leave all things to adhere to thee; this doth in particular manner ingage God to look upon us as his own, and ſo to defend us. Thus David argueth Pſal. 16. 1. Preſerve me O Lord, for I truſt in thee, Pſal. 7. 1. In thee (O Lord) I put my truſt ſave me; ſo 1 Chron. 5. 20. it is ſaid of the Sons of Reuben, when they were in great diſtreſs, yet the Hagarens were delivered into their hands, becauſe they did put their truſt in God. It is alſo attributed unto Hezekiah, as a great and glorious honour to him, 2 Kings 18. 5. That he truſted in the Lord God of Iſrael, and Verſe 7. The Lord was with him, and he proſpered. Therefore the committing of our ſelves into Gods hands, is a ſpeciall way to ſecure us.
4. The excellency of this grace is ſeen in the difficulty of it, and tranſcendency 4. Tis difficult to fleſh and blood.to fleſh and blood: for if Ariſtotle could ſay homo was magis ſenſus, quam intellectus, more ſenſe then underſtanding, putting forth the acts thereof more then of reaſon, we may ſay much rather he is more reaſon then faith. The difficulty of it maketh the People of God oftner in diſtracting feares and carking cares then in any other ſinnes. David who profeſſeth his truſt in God, yet how often tempted to difidence? Aſa a good man 2 Chron. 16. 12. is blamed that in his diſeaſe he ſought not to God, but to the Phyſicians. It was lawfull for him to ſeek to them, but becauſe he reſted wholly on them, and not on God, therefore is he thus taken notice of: ſeeing then its our duty to uſe meanes and not to expect that God will in a miraculous and immediate manner work all things for us: Hence is the great difficulty in this matter, ſo to uſe them, as not to put confidence in them. Alas all the Creatures, all the ſecond cauſes by their own power without Gods bleſſing, could do us no good; our cloathes would not warme us; our food nouriſh us, unleſs God command it. Hence our Saviour ſaith, Man doth not live by bread alone, but by every word proceeding out of Gods mouth. Matth. 4. 4. It is not then the Creatures; it is not the conditions and relations we are in, that do ſupport us, but God only. Again the difficulty is ſeen in truſting of God, becauſe Gods promiſe and his providences ſeem to go contrary to one another. The godly have the promiſes of this life, health, wealth: Peace is promiſed to them, and yet how often exerciſed with the contrary; and this maketh truſting in God the more difficult. So that what inevidence is, in reſpect of faith aſſenting, the ſame arduity and improbability, yea appearing impoſſibility is in reſpect of faith truſting. In all believing there is an inevidence, not in reſpect of the teſtimony, as the Papiſts dreame; and therefore would have faith defined by ignorance, rather then by knowledge; but in reſpect of the thing it ſelf. We do not apprehend the things of faith by reaſon, as we do naturall truth; and this maketh faith, as it is aſſenting, to be ſo difficult; and no leſs is it in faith, as truſting, for the difficulty and improbability, which appeareth in the things hoped for, ſo much is contrary to fleſh and blood; that we deny ſenſe and reaſon many times when we put forth faith.
5. The excellency of this grace is ſeen, in that God doth on purpoſe in much mercy afflict us, keep us low, remove all our props from us, that ſo we may 5. One of Gods ends in afflicting us is to work this grace.learne to depend on him; for this end we are afflicted, for this end God maketh widowes and fatherleſs, and brings us into a Wilderneſs that we may live on him only.
6. This excellency of it is manifeſted only in that it giveth all glory to God, deba…eth man, maketh all the greatneſs of the world to be no more 6. It giveth all glory to God.then a reede or a feather. And no wonder then, if God ſo much incourage this grace of truſting in him; for we cannot glorifie God more and debaſe our ſelves. Therefore he will have us juſtified by truſting in him; therefore he will have us in all temporals look up to him only, becauſe then God is alwayes in our thoughts; we look above men as Jacob, above the rounds of the Ladder to the upper end where God was.
7. This is excellent becauſe of the bleſſed effect it hath, cauſing all tranquillity and quietneſſe of ſpirit. Where this grace is vigorouſly put forth, 7. It calmes and quiets the ſpirit.there are no ſad complaints, no unruly paſſions and diſcontents; but like the ſtrong man, it keepeth the houſe quiet and at peace: for this excellent effect thereof it is, that the Devill doth ſo much oppoſe it, raiſe ſeeming objections againſt it, becauſe he would bring the people of God into an Hell here, ſeeing he cannot do it hereafter.