An Expository Comment on 2 Corinthians 1, Exposition · Sermon 78
SERM. LXXVIII.
Of Motives to truſt in God, and the Oppoſites to it, Preſumption and Deſpair.
2 COR. 1. 10.
In whom we truſt, he will yet deliver.
EXperiences of Gods mercies that are paſt (you heard) may juſtly excourage us to truſt in God for the future. Now although much hath been ſaid concerning this neceſſary grace of truſting, with the object in which, and for which, yet ſome particulars are to be added for further explication. As
Firſt, There are ſome peculiar and proper motives, to truſt in God, which 1. There are motives to truſt in God from both the perſonal and general priviledges of believers.were the perſonal priviledges of ſome believers onelyonly; and there are general common ones, which do belong to all the godly. As for example, when David in that place mentioned before, argued, that God who had delivered from the Bear and Lion, would alſo from that uncircumciſed Philiſtim. We may very well conclude, that David in that particular act, had ſome immediate inſpiration, and divine inſtinct upon his ſoul, whereby he was raiſed up to truſt in God aſſuredly, for that particular deliverance. And this is the more probable, becauſe of the manner he did encounter Goliah with, going out againſt him, In the Name of the Lord, with a ſling, and ſtones out from the brook. By which preparation it is plain, that David was therein guided by immediate revelation. And happily Paul in this act of truſting, which here he profeſſeth, he might have more than the general and ordinary promiſes, which all the people of God have to relie upon, there might be ſome ſpecial aſſurance and revelation vouchſafed to him, that he had more work to do for God, that all his enemies could not for the preſent take away his life. Therefore he addeth, He will yet deliver; not alwayes, but as yet he will, till he had finiſhed his courſe, and fought the good fight of faith, he was called to. Thus we read that Paul had a viſion, Acts 18. 9, 10. while he was at this Corinth, commanding him, Not to be afraid, for no man ſhould ſet on him to hurt him. Thus many of the people of God in former times, they had immediate revelations, and perſonal diſcoveries made to them, whereby they were called to believe in God for ſuch a particular temporal mercy, and that every way abſolutely. But then
2. There are common, general mercies, which are to work upon all the godly; and ſuch are thoſe univerſal propoſitions revealed in Gods word, whereby we are antidoted againſt diffidence and diſtruſt in any eſtate whatſoever. So that although thou haſt not that peculiar revelation made to thee for ſuch mercies, as thoſe Ancients had, yet thou haſt as ſure a word of promiſe to depend upon. For it is the ſame God which ſpeaketh in a general promiſe to thee, that did in a particular to them. Hence we find the Apoſtle comforting and encouraging the godly by ſuch a promiſe, as was peculiarly made to Joſhua in that extraordinary Office he was called unto, Heb. 13. 5. For he hath ſaid, I will never leave thee, nor forſake thee; from this ſee what he inferreth, So that we may boldly ſay, The Lord is my helper: which proveth, that even particular promiſes made to any godly man, do in the general reaſon of them belong to every believer. Even as we ſay of the Judicial Law, though the particular duty or puniſhment may not oblige us Chriſtians, yet the moral equity and reaſon, upon which it was grounded, doth. So though the very particular thing promiſed belong not to thee, yet that protection, ſupport and preſervation, which is neceſſary to thee in thy way, that thou mayeſt relie upon God for. Know then, that it is but the deceitfulneſs of thy heart, when thou thinkeſt, Oh if God would ſpeak from Heaven to me, or if an Angel ſhould come from God, and bid me, Be of good comfort, this or that ſhall be done for thee, then I could reſt ſatisfied. For if thou doeſt not believe God ſpeaking in a general promiſe, neither wouldſt thou in a particular one. Mary Magdolen, and ſome others had a peculiar particular teſtimony from Chriſt, That her ſinnes were forgiven her, yet every humbled and repenting ſinner may apply the promiſes of pardon to his own ſoul, as fully and as boldly as ſhe did. For Chriſt doth ſtill in the world ſpeak ſo to every unfeigned convert. It is true, we grant, that in the Apoſtles dayes, when the gift of miracles was neceſſary for the Church, then ſome had a peculiar command and promiſe by faith and truſting, wherein they were able to do miracles and wonders, and this was called, The faith of miracles. And for any to conceive ſuch a thing of himſelf now, and to truſt in God for to performe ſome miracle, is to be ignorant of what ſpirit we are: yet ſtill we are called to a faith and truſt in God, which is almoſt as wonderfull, as that of Miracles. The truſting in God for the pardon of thy ſinnes, for thy preſervation in temptations, for thy ſafe conducting thee to Heaven, through all the oppoſitions in the way, is as difficult as miraculous faith. So alſo the truſting upon God in temporals, when thy condition hath been like a wilderneſs, when no viſible hopes or props have appeared, is like a miraculous faith. Hence there are learned Divines (Synopſis puri. Theol.) that do grant, there is ſtill in the godly a faith, though not miraculous, yet anſwering that, which they call Fides ſpecialis, whereby the Spirit of God doth in a peculiar manner raiſe up the ſoul to truſt in God. For this particular God ſometimes, when he provideth a mercy for his people, doth prepare their hearts to expect it. OnelyOnly we muſt take heed that we do not baptize our deluſions, and the ſtrong conjectures of our humane perſwaſions with the name of this ſpecial faith. The ſumme of this head is to informe the people of God, that the general promiſes are as ſure an anchor to faſten thy ſoul in the midſt of waves, as particular are.
Secondly, It is good to conſider, What are the immediate oppoſites and contraries 2. What are the oppoſites, to truſting in God. 1. Preſumption.to this grace of truſting in God, that ſo we may avoid thoſe rocks from ſplitting our ſouls thereat.
The firſt enemy to it is Preſumption, and that is, When men do not truſt in God, in his way. We repreſent God to our ſelves in our own carnal imaginations, and then we truſt in him, which is indeed nothing elſe, but to truſt in our vaine lying hearts. Now this preſumption, which hath the appearance of truſting in God, but is not ſo, may be diſcovered theſe Signs of preſumption. 1. When we walk not by Scripture-light.wayes:
1. When we do not judge of God according to the Scripture-diſcovery made of him, when we walke not by Scripture-light. There can be no truſting in God without a true knowledge of him out of his Word. Now if you obſerve ignorance herein is the cauſe of all that preſumption which drowneth many ſouls in perdition. Take the moſt prophane and profligate wretch, who like Cain almoſt have the marks of Gods diſpleaſure againſt them, palpably manifeſting themſelves, yet they will tell you, they truſt in God for mercy, they reſt on Chriſt to be ſaved: Is not all this, becauſe they do not know God out of his Word? If they did, would not they find there, that he is angry with the wicked every day, That he is a conſuming fire; That if a man regard iniquity in his heart, God will not hear ſuch a mans prayer? Are not theſe ſo many thunder-bolts to ſtrike thee out of thy preſumption?
2. It is not truſting in God, but preſumption, When we are confident and 2. When we are confident without a promiſe.bold, where we have no promiſe from God. For this you heard, That Gods promiſe and our truſt, doth neceſſarily reſpect each other: So that if you take away the promiſe, you remove the foundation, and ſo faith muſt fall to the ground. And this doth plainly alſo diſcover, that that which ſome call their truſting, and their dependance upon God, is nothing but their arrogance and their falſe preſumption. Such are the confidences that men have for ſuffering in their heretical and damnable opinions. No doubt but ſuch may finde in themſelves a reſolved and pertinacious frame of heart, which they call a trusting in God; but becauſe they have no promiſe made to their errours, therefore they have no true faith in God. I ſpeak of ſuch opinions, as are not conſiſtent with the work of grace, and fundamental principles of Religion: otherwiſe if gold and precious ſtones be built on the foundation, though hay and ſtubble be the ſuperſtructure, ſuch ſhall be ſaved, yet ſo as by fire.
3. Preſumption is palpably diſcovered from truſting in God, By ſevering the meanes from the end. And this is commonly made the very eſſence of preſumption, 3. When we ſeparate the means from the end.that it divideth thoſe things, which God hath neceſſarily conjoyned together. It is the Scriptures maxim, which can never fall to the ground, That without holineſs no man ſhall ſee God. Where there is no grace here, there ſhall not be any glory hereafter: yet do not men generally preſume, as if that Text would not prove true; otherwiſe, why is it, that thou doeſt not lay all thoughts and endeavours about other things aſide, and ſee to the work of grace above all things? I may be wealthy and damned, I may be learned and damned, but I cannot be gracious and damned: yet who is there that maketh this his ſtudy and inquiſition of ſoul, whether this neceſſary work of grace hath ever yet been wrought in him? But
4. This preſumption is ſtill the more palpable and groſs, When men do not 4. When we uſe falſe meansonelyonly divide between the true meanes and the end, but uſe falſe and contrary means. And this is the condition of all thoſe who live in the common practice of any groſs ſinne, never reforming of it. For theſe men to truſt in Chriſt, to be ſaved, living and dying after that manner, is the moſt abſurd and maddeſt preſumption that can be: As if thou ſhouldeſt think by brimſtone, to quench the fire upon thy houſe. God indeed doth ſometimes work his glorious ends by thoſe means which are contrary; but for thee to think to go to Heaven by the way that leadeth to hell, argueth thou art bewitched with thy luſts. Repent, for thou art as yet in the gall of bitterneſs, and bonds of iniquity.
Laſtly, This preſumption doth powerfully, but ſubtilly work in all thoſe, who 5. When we think by our own ſtrength to obtain grace and glory.deny either in whole, or in part the grace of God, and thinke by their owne ſtrength and merits to obtain the good things they hope for. Therefore Pelagians and Papiſts do by the very genius of their Doctrine, teach men to preſume, when they define their Spes to be, Partim è gratiâ Dei, partim è meritis proveniens. So that pure faith, and truſting in God, is not taught by Popiſh principles, but preſumption and ſelf-confidence is taught by a Law. And under this head, all thoſe civil and moral men are comprehended, who think that for their own righteouſneſs, God muſt beſtow ſuch and ſuch mercies upon them: a ſinne that every man is very prone unto, as appeareth by Moſes his prohibition of it ſo often in one Chapter to the Iſraelites, Deut. 9. 4, 5, 6. Speak not in thy heart, ſaying, for my righteouſneſſe the Lord hath brought me to poſſeſſe this Land. The Phariſee then doth preſume as well as the Publican, though upon different grounds.
The ſecond oppoſite on the contrary is, Despair. Indeed all diffidence and 2. Deſpair.diſtruſt doth gradually and in part oppoſe this excellent grace; but deſpair doth fully and totally. And this ariſeth from theſe cauſes:
1. Low thoughts of God and his Attributes.Whence deſpair ariſes. 1. From low thoughts of God. As 1. The power of God.
2. High thoughts of our own ſins and unworthineſs. Both theſe commonly go to make the ſoul wholly diſtruſtfull.
Firſt, Low thoughts of God, and his Attributes. As if God had not power and ſtrength enough to do what he promiſed. As that Lord, who would not believe God could ſuddenly provide ſuch incredible plenty. And this is the reaſon why God doth repreſent his Greatneſs, Majeſty and Power ſo often, becauſe all the diſtruſtfull thoughts we have, do ariſe, becauſe we meaſure God after the capacity of a man. Hence is that expreſſion, Zech. 8. 6. when God had promiſed the reſtauration of the people of Iſrael, an impoſſible thing to humane conjectures, If it be marvellous in the eyes of the people, ſhould it alſo be marvellous in my eyes. ſaith God? As alſo that full affirmation, That with God nothing is impoſſible; yea nothing is hard and difficult to God; he doth as eaſily work extraordinary and miraculous things, as he doth ordinary and common things: But why do we diffide or deſpair at any time, but becauſe we judg of God according as we would do of men?
Again, Low thoughts about the goodneſſe, mercy and compaſſions of God, do 2. The goodneſs of God.compell to despair. My thoughts as are not your thoughts; but as the Heavens do exceed the earth, ſo doth my wayes your wayes, ſaith God in this particular about pardon of ſinne, Iſa. 55. 8, 9. Narrow apprehenſions alſo about the dignity, merit, and infinite worth of Chriſt, of his Godhead as well as manhood, maketh us to ſink under the guilt of our ſinnes. How could any tormenting feares 3. Of the merits of Chriſt.ariſe in thee, if the love of Chriſt, and the atonement by his bloud be conſidered in the breadth, length and depth of it. It was attentive meditation on this infinite ſubject, that made Paul ſo triumph, and be raiſed above the guilt of his ſins, his Aegyptian ſins, were eaſily drowned in this ſea of blood.
The ſecond cauſe of our deſpair and total diſtruſt in God, is a prepoſterous 2. From wrong apprehenſions about our ſins.and irregular apprehenſion about our ſinnes. That no ſoul can obtain pardon without repentance, without a deep and ſerious humiliation, is without doubt the Scripture-Doctrine; but then every contrite ſoul is to know, that there is a ſpiritual skill and heavenly art required in this ſorrow for it. If we ſo look upon ſinne, as to think it our duty to flie from Chriſt, to runne from the promiſe, that no conſolation doth belong to us: This is not repentance for ſinne, but running from one ſinne to another: As if the Iſraelites ſtung with a Serpent would obſtinately refuſe to look upon the brazen Serpent. For the Goſpel that vouchſafeth other light, that informeth us, as ſoon as ever we have unfeigned ſorrow for ſinne, and are brought low in our own eyes, not to ſtay in that wilderneſs, not to think that we can make any ſatisfaction by tears or ſorrow, but immediately to lay hold on Chriſt, and to imbrace thoſe offers of grace, which are tendered to all that are poor and contrite in heart. Hence it is that the Spirit of Adoption, and an Evangelical frame of heart, are wonderfully conducing to truſt in God; as legal terrors, and tormenting fears of conſcience do greatly ſhake the foundations of all hope in God.3. This grace of truſting in God cannot be expected to be perfect here.
Thirdly, You are alwayes to remember, that although we are to preſſe after perfection in this grace, as well as any other, yet none can attain to ſuch a conſtant, ſetled, and fixed frame of heart in truſting in God, that in no temptation, or at no time, he ſhould ever be moved and caſt down with diffidence. Who can expreſs greater truſt in God than David doth at ſometimes? yea would think this mountain can never be moved, as Pſal. 112. 7. which indeed is ſpoken of every godly man, He will not be afraid of evil tidings, his heart is fixed, truſting in the Lord, Pſal. 56. 3. at what time, I was afraid; I will truſt in thee. Yea in many Pſalms did he ſo farre proclaim his confidence in God, that by the event it ſeemeth, that this did regenerate into ſelf-truſting, for which God did for ſake him ſometimes, and leave him in darkneſs. But as confident as he is in God ſometimes, you have him at other times as much dejected, and without comfort or ſupport. Though therefore thou prayeſt and mourneſt after this bleſſed grace, which if perfectly enjoyed, would put thee into Heaven, while on earth, yet look to be often in conflicts, ſometimes truſting, and ſometimes diſtruſting, till God ſhould make thee perfect in Heaven, where there is no more ground for fear, ſorrow, or any diffidence.
Let the Uſe be to humble the children of God under all thoſe diſtruſtfull and deſpondent thoughts they labour with. What are become of Gods mercies of old? Where are thy former experiences? Let ſuch as never knew the name of God, that have no intereſt in Chriſt, or his promiſes; let ſuch (I ſay) like Judas and Cain, go up and down with perpetual tremblings and anxiety of heart: but thou diſhonoureſt God, and the promiſe, and that holy calling by which thou art called, while thou art tormenting thy ſelf with cares about future things. Matth. 6. 36. It is made the Gentiles ſinne, an Heatheniſh ſinne. How then cometh it about that Chriſtianity hath taught thee no better? Who may walk confidently, and with quiet ſpirits, though the Earth be removed into the Sea, if thou mayeſt not? Ariſtotle giving Characters of confident men, (Rhetor. lib. 2do.) among others hath theſe two particulars, 1. Such are confident, who have great power and might, or have friends that are ſo: Now is there any greater than God? Is there any mightier than he? 2. Thoſe are confident (ſaith he) that are well-affected to religious and divine things. And is it not thus with thee? Art not thou carefull to obſerve the commands of God? Art not thou tender about his worſhip, and his glory? Indeed ſinne and contempt of holy things, that muſt needs emaſculate and take away all courage; but thy faithfulneſs to God, may make thee aſſured of his faithfulneſs to thee.