-- Grand Direct. XII. Absolutely to trust God with soul, body, and all, with full acquiescence.
followeth his fleshly lusts, and is not unfeignedly delivered up to God, through Christ.
If I have not prevailed with your hearts for God, by all that I have said, your consciences shall yet bear me witness, that I shewed you
God's title, and love, and goodness, and said that which ought to have prevailed: and you shall find ere long, who it is that will have the worst of it: but if you resolve and give them presently to God, he will entertain them, and sanctify, and save them: and this happy day and work will be the angels joy: and it will be my joy, and especially your own everlasting joy.
Grand Direct. XII.
'Trust God with that soul and body which thou hast delivered up and dedicated to him; and quiet thy mind in his love and faithfulness, whatever shall appear unto thee, or befall thee in the world.'
I shall here briefly shew you, 1. What is the Nature of this trust in God. 2. What are the Contraries to it. 3. What are the Counterfeits of it. 4. The Usefulness of it. And then 5. I shall give you some
Directions how to attain and exercise it.
I. To trust in God, is, upon the apprehension of the all-sufficiency, goodness, and faithfulness of God, to quiet our hearts in the expectation of the safety or benefits from him which we desire, rejecting the cares, and fears, and griefs that would disquiet them, if they had not the refuge of these hopes. It containeth in it a crediting the Word or nature of God, or judging it to be a sufficient ground of our security and expectation: and then security and expectation built upon that ground, make up the rest of the nature of trust. Looking for the benefit, and finding a complacency and quietness of mind in
the ground discovered, and ceasing all other cares and fears, which would else disquiet us. Aquinas and other school-men, often call affiance, 'spes roborata,' a confirmed hope. There is a two-fold trust in God: one is, for that which he hath not promised to do, but yet we think that we find reason sufficient, from his nature itself, and relations, to expect: this may be more or less certain and strong, as our collection of the will of God, from his nature, is more or less sure and clear. The other is, when we have not only God's nature, but his promise also to trust upon: and this giveth us a certainty, if we certainly understand his promise. To the last sort I may reduce that trust in God for particular benefits, when we have only a promise in general, which maketh not the particulars known and certain to us: as the promise, that all shall work together for our good, doth give us but a probability of health or outward protection and deliverances, because we are uncertain how far they are for our good. All that is promised is sure: but whether this or that be good for us, must be otherwise known. But those general promises which contain particulars as surely known as the promise itself, do make every one of the particular benefits as sure, by promise, as the general: as, the promise of the pardon of all our sins, ascertaineth us of the pardon of every sin in particular. Where there is a promise, we trust God's faithfulness as well as his nature; but where there is none, we trust his nature only. As a child doth quietly trust his parents, without a promise, that they will not kill, or torment, or forsake him. But because man is apt to make false collections of God's will from his nature, he hath given us such clear expressions of it in his Word, as may bring us above uncertain probabilities, and are sufficient for faith to ground upon (supposing God's properties) for our government and peace. And it is certain that all collections of God's will, which are contrary to his Word, are the errors of the collector.
In what I have said in this Direction, I desire you chiefly to observe these three things: 1. That God's nature and love, are the sufficient, general security to the soul. 2. That his promise is the sufficient, particular security. 3. And that our unfeigned, self-dedication to him, is our sufficient evidence of our interest in his love and covenant, which may warrant our special trust and expectations.
II. The Contraries to trust in God, are: 1. Privative: not trusting him: not seeing the ground of just security in his love and promise: not crediting what is seen: not ceasing disquietness and distrustful cares and fears. 2. Positive distrust: supposing the allsufficiency, goodness, and promises of God, are not sufficient grounds of our expectation and security; and thereupon disquieting our minds with sinful fears, and griefs, and cares, and shifting endeavours for ourselves some other way. And this hath various degrees: in some it is predominant; in others not. 3. Opposite or adverse: when we trust ourselves, or friends, or wealth, or something else instead of God, either against him, without him, or in co-ordination with him.
III. The Counterfeits of this trust are these: 1. When indeed we trust in our wit, or power, or shifts, or friends, or in some means or creatures only, or in co-ordination with God; but pretend and think that we do it but in subordination to him, and that our primary trust is in him alone. The detection of this is by trying how we can trust
God alone, when he giveth us a promise and no probable means. 2.
Pretending to trust God alone in the neglect of those means which he hath appointed us to use, and in the neglect of those duties which he hath made the condition of his promises; and this trust is but a selfdeceiving cover for sin and sloth. 3. Pretending to trust God in the use of self-devised, sinful means; when he hath promised a blessing to no such means, but threatened them with a curse. 4. Thinking we trust God, when it is some false revelation of the devil, or some
delusion of deceivers, or some dream, or fancy, or brain-sick, proud conceit of our own, which indeed we believe, and ground our trust upon: as those do that are deluded by false prophets and false teachers, and fantastical fancies of their corrupted imaginations. 6.
When men in presumption and carnal security will rashly venture their souls in the darkness of uncertainty (as well as in the neglect of a holy life) and cast away all the sense of their miserable state; and all the necessary fear and care that tended to their recovery, and persuade themselves that they are in no great danger, or that their care will do no good, and call all this a trusting God with their salvation. 7. A pretending to trust God for that which is contrary to his nature: as to love the wicked with complacency, or to take them into heaven. 8. A pretending to trust God for that which is contrary to his Word: as to save the unregenerate and unholy; and so 'not believing him' itself, is taken for a believing in him, or trusting him.
9. Pretending to believe and trust him for that which neither his nature or his Word did ever declare to be his will, in matters which he hath kept secret, or never gave us any revelation of; such is that which some call a particular faith: as to believe in prayer that some particular never promised shall be granted, because we ask it, or because we feel a strong persuasion that it will be so.
Quest. 'But is not such a particular faith and trust divine and solid?'— Answ. To expect any particular mercy which God's nature, or Word, or works do tell us that he will give is sound and warrantable: and to expect any particular thing which by inspiration, prophecy, or true extraordinary revelation shall be made known to us; for this is a Word of God: but all other belief and expectation is but selfpromising and self-deceiving. And wise men will not easily take themselves for prophets, nor take any thing for an inspiration, or divine, extraordinary revelation, which bringeth not the testimony of cogent evidence.
IV. There are three great Uses and Benefits of this trust in God, which highly commend it to us, and make it necessary. 1. It is necessary to our acknowledgment and honouring of God. It is a cordial, practical confession of his power, and wisdom, and goodness, and truth: for where any one of these is wanting, there is no ground of rational trust. And the greater the danger or assault against us is, the more God is acknowledged and honoured by our trust; for then we declare, that no creature or impediment can disappoint his will: but that his power is above all power, and his wisdom above all wisdom, and his goodness and fidelity constant and invincible. Whereas distrust is a denying of God in some of his attributes, or a suspecting of him. 2. It is necessary to ourselves, for the quiet, and peace, and comfort of our minds, which else will be left unavoidably to continual disquietness and pain, by vexatious fears, and griefs, and cares, unless stupidity or deceit should ease them. 3.
It is necessary to prevent the errors and sinful miscarriage of our lives. For if we trust not in God, we shall spend all our thoughts and labours in the use of sinful means; we shall be trusting idolatrously to the creature, and we shall be shifting for ourselves by lies or any unlawful means, and lose ourselves by saving ourselves, as from God, or without God.
Hence it is, that trust in God is so frequently and earnestly commanded in the Scriptures, and such blessings promised to it, as if it were the sum of godliness and religion. "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.—Blessed is the man that trusteth in the Lord, and whose hope the Lord is.—Whoso trusteth in the Lord, happy is heo.—Blessed are all they that put their trust in him.—O taste and see that the Lord is good: blessed is the man that trusteth in himq." Safety, stability, comfort, salvation, all mercies are promised to them that trust in God. So faith in Christ is called trusts;
and idolaters and worldlings are described, by trusting in their idols and their wealth.
Directions for a quieting and comforting Trust in God Direct. I. 'Let thy soul retain the deepest impression of the almightiness, wisdom, goodness, and faithfulness of God, and how certainly all persons, things, and events are in his power; and how impotent all the world is to resist him, and that nothing can hurt thee but by his consent.'—The principal means for a confirmed confidence in God is to know him, and to know that all things that we can fear are nothing, and can do nothing, but by his command, and motion, or permission. I am not afraid of a bird or a worm, because I know it is too weak for me: and if I rightly apprehend how much all creatures are too weak for God, and how sufficient God is to deliver me, his trust would quiet me. "Fear thou not; for I am with thee; be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee."—They that know thy name will put their trust in theex."—"Hearken unto me ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool."
Direct. II. 'Labour for a sound and clear understanding of the promises of God, that thou mayst know how far he calleth thee to trust him.'—For to think that he promiseth what he doth not, is not to trust him, but to deceive thyself; and to think that he doth not promise what indeed he doth, is to cast away the ground of trust.
Direct. III. 'Yield not to the tempter, who would either entice thee into terrifying guilt, and blot thine evidences, or else hide them from thee, and keep thee doubtful and suspicious of the love of God.'—For almost all that the distrustful soul hath to say for itself, to justify its
distrust, is, I am not sure that the promises are mine. Remember still, that a heart dedicated to God, or consenting to his covenant, is your fullest evidence; and suffer not this to be hid or blotted. Wilful sin and guiltiness breeds fears, and will interrupt your trust and quiet till it be forsaken.
Direct. IV. 'Remember the grounds of confidence and quietness which God hath given you in his Son, his covenant, his Spirit, his sacraments, and your own and others' manifold experiences.'—I name them all together, because I would have you set them all together before your eyes. Will he not give you "all things with him," that hath "given you his Son?" Is not Christ a sufficient undertaker and encourager? Are not his covenant, promise, and oath sufficient security for you? "Wherein God, willing more abundantly to shew to the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things in which it was impossible for God to lie, we might have a strong consolation." And are not the heavenly seal and earnest of his Spirit sufficient to confirm usz?" And have you tried God so oft, and yet cannot you trust him? Our frequent experiences, though the least of all these helps of trust, are very powerful, because they are near us, and almost satisfy sense itself; when all our bones say, "Lord, who is like unto thee, who deliverest the poor!" &c.
Direct. V. 'Consider of the greatness of the sin of distrust: how it denieth God in his attributes, and usually supposeth the creature to be above him.'—Either thou doubtest of, or deniest his power to help thee, or his wisdom as deficient in making his promises, or finding out the means of thy deliverance, or his goodness and love, as if he would deceive thee, and so his truth and faithfulness in his promises.
And if thou fear a man how great soever, when God calleth thee to trust him for thy help, what dost thou but say, This man is more
powerful than God? Or God cannot deliver me out of his hands? If it be want, or sickness, or death which thou fearest, what dost thou but say in thy heart, that God either knoweth not what is best for thee so well as thou knowest thyself, or else is not powerful or gracious enough to give it? nor true enough to keep his promise? "He that believeth not, makes God a liar."
Direct. VI. 'Remember that trusting God doth, as it were, oblige him, and distrusting him doth greatly disoblige him, especially when any thing else is trusted before him.'—If any man trust you upon any encouragement given him by you, you will take yourselves obliged to be trusty to him, and not to fail any honest trust; but if he trust you not, or trust another, you will turn him off to those that he hath trusted. God may say to thee, Let them help thee whom thou hast trusted: thou trustedst not in me, and therefore I fail not thy trust when I forsake thee.
Direct. VII. 'Remember that thou must trust in God, or in nothing.'— For nothing is more sure, nor more frequently experienced, than that all things else are utterly insufficient to be our help. Shall we choose a broken reed, that we know beforehand will both deceive and pierce us? Woe to the man that hath no surer a foundation for his trust than creatures? The greatest of them are unable; and the best of them are untrusty and deceitful. How sad is thy case, if God turn thee off to these for help in the hour of thy extremity! Then wilt thou perceive, that "it is better to trust in the Lord, than to put any confidence in princes."—"The righteous also shall see, and fear, and laugh at him:
Lo, this is the man that hath made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickednessd."—"But they that trust in the Lord shall be as mount
Zion, that cannot be removed, but abideth for ever." Creatures will certainly deceive thy trust, but so will not God.
Direct. VIII. 'Believe and remember the particular providence of God, which regardeth the falling of a sparrow on the ground, and numbereth the very hairs of your heads.'—And can you distrust him, that is so punctually regardful of your least concernments? that is always present, and watcheth over you? You need not fear his absence, disregard, forgetfulness, or insufficiency. Doth he number your hairs, and doth he not number your groans, and prayers, and tears? How then doth he wipe away your tears, and put them all as in his bottle?
Direct. IX. 'Compare God with thy dearest and most faithful friend, and then think how boldly thou canst trust that friend if thy life or welfare were wholly in his hand; and how much more boldly thou shouldst trust in God, who is more wise, and kind, and merciful, and trusty than any mortal man can be.'—When thou art in want, in prison, in sickness and in pain expecting death, think now if my life, or health, or liberty were absolutely in the power of my surest friend, how quietly could I wait, and how confidently could I cast away my fears, though I had no promise what he would do with me; for I know he would do nothing but what is for my good: and is not God to be trusted in much more? Indeed a friend would ease my pain, or supply my wants, or save my life, when God will not: but that is not because God is less kind but because he is more wise, and better knoweth what tendeth to my hurt or good? My friend would pull off the plaster as soon as I complain of smart; but God will stay till it have done the cure. But, surely, God is more to be trusted for my real, final good, though my friend be forwarder to give me ease. All friends may fail; but God never faileth.
Direct. X. 'Make use of thy natural love of quietness, and thy natural weariness of tormenting cares, and fears, and sorrows, to move thee to cast thyself on God, and quiet thyself in trusting on him.'—For
God hath purposely made thyself and all things else insufficient, unsatisfactory, and vexatious to thee, that thou mightst be driven to rest on him alone, when nothing else affords thee rest. Cares, and fears, and unquietness of mind are such thorns and briars as nature cannot love or be content with: and you may be sure that you can no way be delivered from them, but by trusting upon God. And will you choose care and torment, when so sure and cheap a way of ease is set before you? Who can endure to have fears torment him, and cares feed daily upon his heart, that may safely be delivered from it? An ulcerated, festered, pained mind is a greater calamity than any bodily distress alone. And if you be cast upon your own care, or committed to the trust of any creature, you can never rationally have peace. For your own ease and comfort then betake yourselves to God, and cast all your care and burden on him, who careth for you, and knoweth perfectly what you want. Read often Matt. 6 from ver. 24. How sweet an ease and quietness is it to the mind that can confidently trust in God? How quiet is he from the storms of trouble and the sickness of mind, which others are distressed with? "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength.—He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord; his heart is established; he shall not be afraidk.—Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought, for them that trust in thee, before the sons of men. Thou shalt hide them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord.—What time I am afraid, I will trust in thee. In God I will praise his word; in God have I put my trust: I will not fear what flesh can do unto mem." How easy and sweet a life is this!
Direct. XI. 'Remember that distrust is a pregnant, multiplying sin, and will carry thee to all iniquity and misery if thou suffer it to prevail.'—Distrusting God is but our entrance upon a life of error, sin, and woe. It presently sets us on idolatrous confidence on flesh, and sinful shifts, and stretching conscience; it deludeth our judgments, and maketh every thing seem lawful, which seems necessary to our safety and welfare; and every thing seem necessary, without which man cannot accomplish it. All sinful compliances, and temporizings, and man-pleasing, and believing sinful means to be no sin, proceed from this distrust of God.
Direct. XII. 'Suffer not distrustful thoughts and reasonings in thy mind, but cast them out, and command them to be gone.'—
Cogitations are the instruments of good and evil in the mind of man; they cannot be acted but by thoughts, and the will hath more command of the thoughts than it hath immediately of the passions themselves. If you cannot trust God so quietly as you would, nor keep under every fearful apprehension, yet keep out, or cast out the thoughts which exercise your sin, and turn your thoughts to something else. If thoughts do not actuate it, your distrustful fears and cares will vanish. What are your cares, but the turmoiling of your thoughts? continually feeding upon difficulties and trouble, and tiring themselves with hunting about for help? Cast away the thoughts, and the cares are gone. You may do much in this if you will, though it be difficult. "Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your bodies, what ye shall put on. Which of you, by taking thought, can add one cubit to his stature? And why take ye thought for raiment?"
Direct. XIII. 'When commands will not prevail, rebuke and chide thy unbelieving heart, and reason it out of its distrustful cares, and fears, and sorrows.'—Say to it, as David oft, "Why art thou cast down, O my
soul? and why art thou so disquieted within me? Trust in God, for I shall yet give him thanks, who is the health of my countenance, and my God." O foolish soul! hast thou yet learned no better to know thy
God? Doth he support the heavens and the earth, and the whole creation? and yet canst thou not rely upon him? Is he not wise enough to be trusted with the conduct and disposal of thee? Is he not good and gracious enough to be trusted with thy life, estate, and name, and welfare? Is he not great and powerful enough to be trusted against the greatest danger, or difficulties, or opposition that ever can befall thee? Is he not true and faithful enough to be trusted, whatever improbabilities may arise before thee? Where dwelt the man, and what was his name, that ever trusted him in vain, or was ever failed or deceived by him? Are not his Son, and Spirit, and covenant, and oath, sufficient pledges of his love for thy security?
How oft hath he performed his promises to thee, and heard thy cries, and helped and saved thee in thy distress? How oft hath he confuted thine unbelief, and shamed thy distrustful fears and cares? and then thou couldst resolve to trust him better in the next distress. And shall all his wonders of mercy be forgotten? and all thy confessions, thanksgivings, and promises be now repented of, contradicted, or recanted, by thy renewed distrust and unbelief? Is he not the same
God, that hath so frequently and abundantly had mercy on thee? Is he not the same God, that hath saved all that trusted in him, and wrought such wonders for his servants in the earth, and brought so many safe to heaven? "Our fathers trusted in him; they trusted, and he delivered them; they cried to him, and were delivered; they trusted in him, and were not confounded." And is he not sufficient for thee, that is sufficient for all the world? Who ever sped ill that trusted in him? or who hath prospered by trusting in themselves or any other, without him, or against him? Unworthy soul! wilt thou atheistically deny the sufficiency, or truth, or goodness of thy God?
Shall thy distrust deny him, or blaspheme him? Wilt thou
idolatrously set up a worm above him? Is there more in man, or any thing else, to hurt or ruin thee, than in God to save thee? Whom wilt thou trust, if thou trust not God? Darest thou think that any other is fitter for thy confidence? Thou wouldst be quiet and confident if thy dearest friend had thy life or welfare in his hands; and art thou troubled now it is in the hands of God? Is he enough to be our endless happiness in heaven, and not to be thy confidence on earth?
Canst thou trust him to raise thy body from the dust, and not raise thy state, or name, or troubled mind? Either take him for thy rock and hope, or never pretend to take him for thy God. If thou trust not in him, thou must despair, or trust against him; and whom wilt thou trust to save thee from him? Hadst thou no more encouragement to trust him but this, that he hath bid thee trust him, thou mightst be sure he never would deceive thee. Lament, therefore, thy disquietment and self-tormenting fears; lament thy injurious distrust of thy most dear Almighty Father. Choose not vexation, when the harbour of his love is open to secure thee. If men or devils are against thee, say as those, believers, "We are not careful to answer thee in this matter; our God whom we serve is able to deliver us." Go on, with Daniel, in praying to thy God, and trust him with the lions' jaws.
"Commit thy way unto the Lord; trust in him, and he shall bring it to passr." "Some trust in chariots, and some in horses, but I will remember the name of the Lord our God." "Trust in him, for he is thy hope and shieldt."
Direct. XIV. 'Take not the sayings of the tempter or thy own distrustful heart for the sayings of God, or for any reason against thy confidence in him.'—Some take all the malicious suggestions of the devil, for the reasons of their disquietness and fears, as if it were the Spirit of God that raised all the terrors and molestations in them, which are raised by the enemy of God and them: and they fear when satan bids them, thinking it is the Spirit of God; and they dare not
trust God when he commandeth them, for fear lest it be the will of satan. Some are so strongly affected with their own conceits and fancies, that they think God saith all that their hearts or fancies say, and make one fear the reason of another. Thy heart is not so wise or good, as that thou shouldst take all its words for the words of God.
Thy "flesh and thy heart" may "fail thee," when God, who is the "rock of thy heart and thy portion," will never fail. Thy heart may say, I have no grace, no help, no hope, when God never said sox. Thy heart may say, I am a reprobate, forsaken of God, he will not hear me, the time of grace is past, when God never said so. Thy heart may say, I am undone, I can find no comfort in any friend, no evidence of grace within me, no comfort in God, in Christ, or in the promises, no comfort in my life, which is but a burden to me; I cannot pray, I cannot believe, I cannot answer the objections of satan, I can strive no longer against my fears, I cannot bear my wounded conscience.
All this is the failing of the heart; but proveth not any failing of God, whose grace is sufficient for thee, and his strength is manifested in thy weakness. The heart hath a thousand sayings and conceits, which God is utterly against.
Direct. XV. 'When you cannot exercise a trust of assurance, exercise the trust of general faith, and hope, and the quiet submission of thyself to the holy will of God.'—The common pretence of distrust is,
'I know not that I am a child of God:' and 'it beseems the ungodly to fear his wrath.' But, as the Gospel is tidings of great joy to any people where it cometh; so is it a word of hope and trusts. At least trust God so far as infinite goodness should be trusted, who will damn none but the finally obstinate refusers of his saving grace. And with Aaron, hold your peace, when he is glorifying himself in his corrections.
Remember, that the will of God is never misguided; that it is the beginning and end of all thingsy; that it never willeth any thing but good; that it is the centre and end of all our wills. There is no rest or