Exposition of Colossians, Sermons · Chapter 1 · Verse 24
VER. 24. Now reioyce I in my ſufferings for you, and fulfill the r…ſt of the afflictions of Chriſt in my fleſh, for his bodies ſake which is the Church.
In this verſe we hauehave the ſecond argument of the Apoſtle perſwading the Coloſſians to continuance in the faith, the argument is from the end of the Apoſtles owne ſufferings being priſoner at Rome, that hee ſuffered affliction for the confirmation of the Coloſſians in the faith and for the whole body of Chriſt which is the Church, this argument is amplified by the manner of his ſufferings and the ſubiect of them. The manner, that it was with reioycing and the cauſes of that were two, firſt, becauſe his portion was allotted vntounto him, implyed in that word (fulfill) ſecondly, becauſe his afflictions pertained to Chriſt, and were the reſt of his afflictions (and fulfill the reſt of the afflictions of Chriſt) then hee makes knowen the ſubiect of his ſuffering (namely) his fleſh, theſe be the things g… nerally compriſed in this verſe. Now to the words as they are lay downe by the Apoſtle,Interpretation. Gen. 3.1. & firſt of theſe words (No… reioyce I in my ſufferings for you) the word (Now) is not here a note of time but of tranſition, as now the ſerpent &c. (… my ſufferings) that is in reſpect, or for my ſufferings, a man may happily reioyce in time of ſuffering for ſome other thing, but the Apoſtles meaning is for, or in reſpect of hi… ſufferings for you (that is) for the confirmation of you in the doctrine of the Goſpell, and the encouragement of you conſtantly to ſuffer for the Goſpell, if you bee called vntounto it.
The firſt thing hence to be obſerued is the argument of the Apoſtle, he makes his impriſonment and his ſufferings for the Goſpell, an argument of confirmation to the Coloſſians, to perſwade them to continue in the faith.
Doct. 1 Hence ariſeth this generall concluſion, that the ſufferings of the Saints of God, eſpecially of publike perſons are not onelyonly good and profitable to themſelues,The ſufferings of Gods Saints are profitable not onelyonly to themſelues but to others alſo. 2. Cor. 1.6. either for their owne triall, for the correction of things amiſſe in them, or as markes of their owne adoption, but vntounto others, who either behold or heare of them, the ſufferings the Saints of what kinde ſoeuer are profitable, not onelyonly to themſelues but to others alſo. The Apoſtle ſayth whether we bee afflicted it is for your conſolation and ſaluation, which is wrought in the enduring of the ſame ſufferings which we alſo ſuffer, where wee ſee hee ſets downe a double vſe and profit of his afflictions, reaching beyond himſelfe to the Corinthians (namely) their conſolation and ſaluation, their comfort and their encouragement in the like ſufferings, the Apoſtles afflictions were profitable to the Corinthians for their ſaluation, onelyonly as a meanes and helping cauſe, and not as meritorious, but onelyonly to helpe them forward in the way of ſaluation, for further proofe of this, conſider the ſeuerall ſorts of the ſufferings of the Saints, they are either corrections of their ſinne, trials of their faith of their obedience &c. or teſtimonies of their profeſſion of the Goſpell, as when they ſuffer as Martyrs, ſealing their profeſſion of truth, with the ſuffering of any torment, yea, to the ſhedding of their bloud in all theſe wee ſhall finde that their ſufferings are not onelyonly profitable to themſelues, but to others alſo, as firſt their ſufferings in way of correction are not onelyonly meanes of good to themſelues, but documents and warnings to others, to make them wary and carefull to auoyd the like ſinne, thus were the ſufferings of Dauid, after his ſinne was pardoned. 2. Sam. 12.14. becauſe hee was a publike perſon and by his ſinne had opened the mouths of Gods enemies, hee ſuffered the loſſe of his childe, that by his ſuffering orhers might learne to take heede of the like ſinne. Againe, their ſuffering in way of triall are in many places of the Scripture ſet before vsus, for for the working of patience in vsus, Iam. 5.10.11. Take (my brethren the Prophets for an enſample of ſuffering aduerſity and of long patience, which hauehave ſpoken in the name of the Lord, behold, yee hauehave heard of the patience of Iob, and hauehave knowen what end the Lord made.
Laſt of all, their ſufferings in way of teſtimony are notable meanes of confirmation and encouragemens of oothers to the like ſufferings, the ſtoryes of the primitiue times of the Church, are full of examples, it is very memorable that is written in the Eccleſiaſticall ſtory of the citty of Edeſſa, a city of Meſapotamia, Ruffinus lib. 2. cap. 5. it is there ſayd when the Chriſtians by the decree of the Emperour were baniſhed all Churches they met in fields, which being eſpyed of the Emperour, in great rage hee ſtrooke his chiefe captaine with his fiſt, demaunding why he did not thence alſo driue them as hee had commaunded vppon this, his Captaine purpoſed the very next day to deſtroy them, yet his affections ariſing againſt ſo cruell a fact, hee ſecretly lets flye abroad, that the next day hee would deſtroy all that were found at thoſe meetings, hoping thereby to warne them to abſtaine from comming thither, but ſee the powerfull working of the bloudy perſecution of thoſe dayes for the confirmation of men in ſuffering for the trueth, the next day Chriſtians, though before admoniſhed of the danger, yet flocke thither in greater number then before, yea they runne headlong, & make haſt as men afraid to come too late to ſuffer death, among the reſt the captaine obſerued a woman to runne with ſuch haſt out of her houſe, as that ſhe neither ſtayd to ſhut her doore, nor to put on her cloathes as womanlike modeſty required, and in her armes ſhe carried a little infant, when the captaine ſaw it; hee commaunded the woman to come before him, and beeing come, he asked her whether ſhee made all that haſt; into the fields (ſaid ſhee) where the Chriſtians meet. And haſt thou not heard (ſaid he) that the chiefe Captaine is going thither to put to the ſword all that there he findeth; yes (ſaid ſhe) I hauehave heard it, and therefore I make haſt that I may be there when hee comes: but what wilt thou doe with that little infant (ſaid he)? Take it with me alſo (ſaid ſhe) that if the Lord will it may alſo be vouchſafed martyrdome: by this and many other examples that might be brought, it is moſt plaine that the ſufferings of Saints in way of teſtimony, are notable meanes to incourage others to the like ſufferings.
Vſe. And therefore for the vſe of this point let vsus not paſſe ouer the conſideration of the ſufferings of the Saints without profit,Wee are to profit by our conſideration of the ſuffering of Gods Saynts. let the ſaying be found true in vsus in reſpect of other mens ſufferings foreign let the afflictions of others bee our inſtructions, let their corrections warne vsus to be more wary, and to bee more carefull to auoid the like ſinnes, let their trialls build vsus vp in patience, and holy obedience, and for the ſufferings of the Saints in former times as Martyrs, wee are not to let the remembrance of them vaniſh & fall out of our minds without profit to our ſelues: indeed will ſome ſay there is vſe to bee made of the ſuffering of Martyrs, if wee ſhould fall into the like times, they did, then by them we might be incouraged to the like conſtancy, and they might worke in vsus like reſolution.
But what vſe can we now make of them in the daies of peace? Object.
Very great good vſe, they ſerue not onelyonly to ſeale, Anſw. ratifie and confirme vntounto vsus, the trueth of that religion wee profeſſe, (which is a notable vſe,) but wee are further to thinke vponupon them to this ſpeciall purpoſe, they ſuffered loſſe, not onelyonly of lands and goods, but of life alſo for the maintenance of the truth of the Goſpell.
Surely then the hearing of theſe their ſufferings ought to make vsus to forgoe the ſenſuall pleaſures and profits of this world which cannot ſtand with the keeping of Faith, and good conſcience, did the holy martyrs in former times ſuffer the loſſe of their liues by fire, fagot, and moſt exquiſite torments, to maintaine the truth of the Goſpell, and wilt not thou by their ſufferings bee mooued to ſuffer the want of ſo much as a cup of beere or wine not needful, or the want of ſome carnall pleaſure for the keeping of faith and a good conſcience? it ſeemes it is not the ſame religion and Goſpell now profeſſed by thee, and heertofore maintained by them? yes ſurely, but thou art not the like affected profeſſor of the ſame Goſpell, it hath not yet the ſame powerfull working in thy heart: and know it for a truth, that if the ſufferings of the Martyrs, they ſuffering loſſe of their deareſt bloud, hauehave not thus farre profited thee, to moue thee to ſuffer the loſſe, and the cutting off of thy deareſt ſinne; thou haſt not yet made a right vſe of them, and certainely, as their ſufferings were teſtimonies of the trueth and power of the Goſpell, ſo they ſhall one day bee ſo many witneſſes againſt thee, they ſhall bee as Abrahams prayer was for Sodome, ſweet ſmelling ſacrifices to God in themſelues, but ſeruing for thy deeper condemnation; as Abrahams prayer was accepted of the Lord, and yet Sodome was deſtroyed.
Now reioyce I, &c.] not to ſay any thing of that, might hence be noted, that we are to ſuffer affliction with ioy, I ſtood on that verſe 11. we are further to marke that Paul reioyced that his ſufferings were for the good of the Coloſſians, he was glad, and it did him good at his heart, that his ſufferings were for their good. Hence I gather that Doct. 2 we are after his example to be glad and it muſt be the ioy of our hearts, if in any thing wee may doe good to the Church, and to our brethren: yea if wee may doe them good by ſuffering and by ſhedding of our bloud,We are to be glad if in any thing we may doe good to Gods Church though it bee to the ſhedding of our bloud. wee are cheerefully to lay downe our liues for the glory of God, and for the furtherance of the ſaluation of our brethren, Iohn 4.34. we hauehave the example of Chriſt laid before vsus, who tooke ſuch delight in doing the will of his Father, as it was euen meat and drinke to him to doe it, the work of redemption, the conuerſion and bringing of Gods choſen to the knowledge of their ſaluation, hee ſaith it was his repaſt, it was euen as meat and drinke to him, wee finde a worthy ſpeech of the Apoſtle,Acts 20.24. hee ſaith though the holy Ghoſt did witneſſe and let him vnderſtand that bands and afflictions did abide him, yet ſaith he I paſſe not at all, neither is my life deare vntounto my ſelfe, ſo that I may fulfill my courſe with ioy for the good of the Church of God, Reaſon. 2 the reaſons and grounds of this are two.
Firſt, becauſe wee are members of one myſticall body, and one member of the body is ready to helpe & do good to another, yea ſometimes to ſuffer one for another as the arme ſuffers letting of bloud for the good of the head or the liuer, &c.
Againe, becauſe the good wee doe to our brethren the members of Chriſt it reacheth to Chriſt himſelfe ſo ſayth our Sauiour. Therefore looke with what cheerefulneſſe we would do good to Chriſt (if it were poſſible to doe it to his owne perſon) with ſuch alacrity wee are to doe it to our brethren,Mat. 25.40. yea to ſuffer, and ſhedde our bloud, if it may be for their good, this being ſo that we are to reioyce and to make it the ioy of our hearts, if wee may do good to our brethren by ſuffering and ſhedding of bloud, then ſurely it followeth neceſſarily, wee are to reioyce to doe them good, Vſe. by the diſcharge of our duety in our publique place and office,We are to reioyce in doing good to our brethren in diſcharge of our duty. wherein we come not ſo farre as to ſhed one droppe of our bloud, let this teach vsus to ſhake off ſloth and ſluggiſhnes in doing publicke duties for the good of our brethren, any man may ſee it, that many that are in place and office to doe good to others, goe heauily and ſleepily about publicke buſineſſe, eueryevery man almoſt is of ſuch a leaden heart and heauy ſpirit in doing the dueties of louelove to his brethren as the things done, when they are done, are neither pleaſing to God, nor truly comfortable to men. Therefore a little to awake and to ſtirre vp ſuch men as are heauy hearted and drowſie in dooing ſeruice by louelove to their brethren, according to their place, calling and ability conſider we theſe things.Motiues.
Firſt in doing good duties with cheerefulneſſe wee are like to the Lord himſelfe who is ſaid to reioyce in dooing good to his Church,Deut. 30.9. what better example then this to follow.
Secondly thereby we teſtifie our communion with the Church that we are members of it, that wee hauehave a fellow-feeling both of the good and of the afflictions of our brethren.
And conſider yet further, if our worke of louelove bee ſluggiſh it is more then a probable argument wee are yet a ſleepe in a carnall ſecurity, and doe but dreame of Chriſt and of the remiſſion of our ſins, for faith worketh by louelove, and ſuch as faith is, ſuch will louelove be,Gal. 5.6. and ſuch as louelove is we may gather faith to bee, if then we bee ſlothfull in performance of the duties of louelove to our brethren, it will ſeale vp vntounto vsus a fearefull concluſion, that our faith is indeed but a fancy, and our hope ſutable, ſuch as in the ende will confound and make vsus aſhamed.
If then wee deſire to bee like the Lord himſelfe: if wee would teſtifie our communion with the Saints of God, if we would not ſeale vp to our hearts that wee hauehave no true faith in Ieſus Chriſt, and no ſound hope of life and ſaluation, let vsus be moued to diſcharge publique duties that concerne vsus, and to doe ſeruice to our brethren with alacrity, with ioy and reioycing, let vsus ſhake off immoderate louelove of our ſelues, Note.which cauſeth men to make idols of themſelues, to dreame of nothing but their owne good and profit, for that indeed makes a mans heart that it cannot be extended it is the mother of couetouſneſſe and many foule ſinnes as appeares.2. Tim. 3.2.
Now before we come to the cauſes that moued the AApoſtle to reioyce in his ſufferings, I will ſtand a while to remooue a miſconſtruction of this text, and falſe collection that is made by the Papiſts, from theſe words of the Apoſtle, In that the Apoſtle ſaith (Now reioyce I in my ſufferings for you, and fulfill the reſt of the afflictions of Chriſt in my fleſh for his bodies ſake the Church. Hence they gather and conclude.
That the ſufferings of the Saints are meritorious and ſatisfactory for themſelues and others, and that the ſufferings of the Saints doe ſatisfie the iuſtice of God for temporall puniſhment due, not onelyonly for their owne ſinnes, but alſo for the ſinnes of others, which collection is full of contumely and blaſphemy againſt the infinite merite and ſatisfaction of Chriſt his death and paſſion, I might ſhew the errour of this concluſion by many places of Scripture, the Apoſtle ſaith, 1. Corinth 1.13. was Paul crucified for you, as if hee had ſaide, it is blaſphemous once to thinke that either Paule or any other but Chriſt was crucified for vsus, but that wee may eaſily ſee the weakeneſſe, and indeede the wickedneſſe of this collection:The weaknes & wickednes of a popiſh collection frō this verſe diſcouered. I will make it plaine and euident that it is repugnant and contrary to the words of this verſe, & that this text which they bring as a ſtrong argument, to prooue humane ſatiſfaction is altogether againſt themſelues.
Reaſons against it.
Firſt therefore conſider that when the Papiſts deſcribe vntounto vsus, what bee their ſatisfactory puniſhments, then forſooth they reckon vp faſtings, ſackecloth, pilgrimages, teares, continuall ſighes, &c. yea they confeſſe that if in the outward actions of humiliation, inward greefe of heart be wanting, they are nothing worth, now mark how theſe words make againſt them. The Apoſtle ſaith heere in this text, hee was farre from any inward greefe in his ſufferings, yea hee ſaith the contrary, that he reioyced, therefore doubtleſſe the ſufferings of Paule were among the ſufferings which the Papiſts would hauehave to bee penall and ſatisfactory.
Againe, ſufferings ſatisfactory, ſuch as muſt anſwere the iuſtice of God for ſinne, muſt needs bee puniſhments for ſinne, becauſe there can bee no compenſation or expiation of ſinne, but by puniſhment either in the party offending, or in ſome other in his ſtead, the curſe beeing annexed to the tranſgreſſion of the Law, ſatisfaction muſt be made by puniſhment, yea the Papiſts themſelues ſay that ſatisfactory ſufferings are penall, they bee their owne words on this place (that is) they are puniſhments for ſinne: now to ſay that the ſufferings of Paul ſpoken of in this place were puniſhments for the ſinne, either of himſelfe or of others were moſt abſurd it hath not ſo much as likelihood or ſhew of trueth, it is cleane againſt the text which makes knowne the Apoſtle ſuffered for the name of Chriſt, and for the maintenance of the trueth of the Goſpell, that is the argument of the Apoſtle, and ſo much is implied in the worde tranſlated (fulfill) foreign, viciſſim impleo, I fulfill in the name of an other (that is) of Chriſt and ſo much alſo is expreſſed in that the Apoſtle calls his afflictions the afflictions of Chriſt, thereby giuing to vnderſtand that hee ſuffered in and for the name of Chriſt, for that is one reaſon why the ſufferings of the Saints are called the ſufferings of Chriſt, as ſaith Peter 1. Epiſtle 4 14. reioyce in as much as yee are partakers of Chriſts ſufferings &c. then verſe fourteene, if yee bee rayled on for the name of Chriſt, bleſſed are ye, for the ſpirit of glory and of God reſteth on you; which on their part is euill ſpoken of: but on your part is glorified; where hee makes it plaine that one reaſon why the ſufferings of the Saints are called the ſufferings of Chriſt, is becauſe they are ſuffered for the name of Chriſt, ſhall wee then ſay that the ſufferings of Paul heere ſpoken of, were ſufferings for ſinne? it is moſt groſſe, aliud eſt pati pro peccatis, aliud pro Chriſt…. Thus wee ſee this very text which the Papiſts would force to maintaine humane ſatisfactions, it beares ſtrongly againſt them.
Ob.Yea but ſaith the Papiſts, by your leaue, the Apoſtle ſaith he fulfilled the reſt of the afflictions of Chriſt, whence it is cleare (ſay they) that the ſufferings of Chriſt and of his members make one maſſe or one body of ſufferings, the ſufferings of the Saints are the plenitude and fulnes of Chriſt his ſufferings, and ſo by vertue of that vnion that is betwixt Chriſt and his members, their ſufferings receiue influence and vertue from him to be meritorious and ſatisfactory.
Anſ. See the cunning of theſe men to deceiue the ſimple and their owne ſoules, it is true indeed that by reaſon of that Vnion that is betwixt Chriſt and his members, their ſufferings are ſaid to be the ſufferings of Chriſt, and Chriſt to ſuffer in his members, and by the merit of his paſſion, their ſufferings are accepted and rewarded, but that they are to be ioyned with Chriſt his ſufferings in way of ment and ſatisfaction for ſinne, that followes not from the vnion that is betwixt him and his members, for they are not one by perſonall vnion, Note.Chriſt and the Beleeuer are two diſtinct parts, now perſonall vnion is the ground of merit in Chriſt himſelfe, for his manhood apart, and by it ſelfe meriteth nothing) but as it is receiued into perſonall vnion with the Godhead, they muſt then prooue which they are neuer able to doe) that we are receiued into vnity of perſon with Chriſt before their concluſion will follow that by vertue of our vniō with him, the ſuffrings of the Saints do merit and ſatisfie. Thus then we ſee the the error & weakneſſe of that popiſh collection from this verſe, that the ſufferings of the Saints are meritorious and ſatisfactory.
Come we to the cauſes that mooued the Apoſtle to reioyce in his ſufferings in theſe words (and fulfill it, &c.) the word tranſlated (fulfill) as we hauehave heard, it ſignifies not onelyonly to fill vp the meaſure, but to doe it in the name of another, & the Apoſtles meaning is, in the name of Chriſt (the reſt of the afflictions of Chriſt) for the vnderſtanding of theſe words,Interpretation. we muſt know that the ſufferings of Chriſt are of two ſorts, either ſuch as he ſuffered in his owne perſon for the redemption of his Church in way of ſatisfaction for ſinne and expiation of ſinne, whereof the Apoſtle ſpake before in this chapter: or ſuch as he ſuffereth in his members & in the whole Church to the end of the world, when his members ſuffer in way of conformity and ſimilitude with Chriſt their head, then Chriſt accompteth their ſufferings as his owne, hence they are ſaid to hauehave fellowſhip with him in his afflictions, & to be conformable vntounto his death, Phi. 3.10. and of this ſecond ſort, the words of the Apoſtle in this place are to be vnderſtood (The reſt of the afflictions of Chriſt) (that is) thoſe afflictions that remain to be ſuffered in way of conformity with Chriſt (in my fleſh) (that is) which are appointed vntounto me to ſuffer in my body, thus then we are to conceiue the words of the Apoſtle as if he had ſaid, and fulfill vp that meaſure of affliction allotted vntounto me as a member of Chriſt, and remaining to be ſuffered by me in his name by way of conformity vntounto Chriſt.
The firſt thing we hauehave heere to marke is the word vſed by the Apoſtle, he ſaith not beare the reſt, but fulfil, whence we may take vp this inſtruction.
Doct. 3 That the afflictions of the godly, the members of Chriſt are meaſured out vntounto them in the good prouidence of the Lord,The afflict ōs of the godly are meaſured out vntounto them the good proprouidence of God. when they are vnderunder affliction, they are filling vp of an appointed meaſure, how much or how little eueryevery one ſhall ſuffer is appointed in the eternall councell of God, and it was not appointed that eueryevery particular perſon ſhould ſuffer, all and eueryevery ſort of affliction, but that eueryevery member in the body of Chriſt ſhould ſuffer ſome in one ſort and meaſure and ſome in another. Wee finde the truth of this in Ioſephs affliction, Pſalm▪ 105.19. it is ſaid they held his feete in the ſtockes, and he was laid in irons vntill his appointed time came and the councell of the Lord had tried him he was afflicted, but how much, or how long? euen ſo much and ſo long as the Lord had appointed, vntill his appointed time came. This alſo is cleare in the bondage of affliction of the Iſraelites in Aegypt their affliction was meaſured and foretold,Gen. 15.13. and when the meaſure was full and the time expired, the ſelfe ſame day they were freed from it: howſoeuer there may ſeeme to be ſome difference of time mentioned in thoſe two places,Exod. 12.41. yet if wee reckon the 400. yeares from the birth of Iſaak and 430. from Abraham his firſt comming into the land of Canaan, they are eaſily reconciled and proue the point in hand. And to this the ſeuenty yeares …thing mentioned Ierem. 25.22. that alſo prooues as much. And thus I might go on from one example to another, and all meeting in this point deliuered that the afflictions of the godly are meaſured out vntounto them in Gods good prouidence, Reaſons. and the reaſon of this is manifeſt (namely) this not onelyonly the euent and comming to paſſe of things is appointed of the Lord, Vſe. but alſo the circumſtances of eueryevery euent,We muſt not limit the Lord when we are vnderunder his hand in any afflictions. things not onelyonly come to paſſe which God hath appointed, but as he hath appointed concerning the manner and meaſure.
How then is it ſo that the afflictiōs of the godly are meaſured out vntounto them in the good prouidence of God then we muſt learne, when wee are exerciſed vnderunder the hand of God, not to limite the Lord, not to appoint him, how much or how long hee ſhall afflict vsus, not to bee content onelyonly for a day or two, or while wee thinke good and then beginne to ſhake off the yoke of the Lord, but euen ſo long to endure the affliction with patience as he hath appointed, euer remembring that our affliction is meaſured out vntounto vsus by the good and gracious hand of God, euen by that hand that will bee ſure to keepe meaſure and moderation (which is a notable comfort) ſo ſaith the Apoſtle, 1. Cor. 10.13. God is faithfull, and will not ſuffer his children to bee tempted aboue that they are able, but will euen giuegive the iſſue with the temptation, that they may be able to beare it. Marke (I beſeech you) the Apoſtle makes the Lords keeping of meaſure and moderation in afflicting of his children, no leſſe ſure then it is that God is faithfull, and can God bee vnfaithfull? If hee can, then thinke hee will exceed the meaſure of our ſtrength in afflicting vsus, if not, bee of good comfort, for ſo certaine it is that hee will keepe meaſure in our affliction, as hee is faithfull that can bee no other, a ſweete foundation of comfort in the greateſt affliction, ioyne to this the example of the Iſraelites before ſpoken of Exod. 12.41. verſ. Marke it, the Lorde did not breake with them one day, no not one houre, or minute of the appointed time of their deliuerance, and bee thou ſure of it, that euen daies and houres of comfort fit for his children as they are knowne to the Lord, ſo are they alwaies obſerued of him moſt gratiouſly and moſt preciſely, why then ſhould we tye the Lord to our time and to our will, or elſe we faint, wee fall, we ſpeake or thinke amiſſe, that the Lord regards vsus not, hath forgotten vsus and forſaken vsus, or the like, learne neuer to doe it, let vsus neuer thus wrong our good and gratious God, but let vsus in time of our affliction pray that the Lorde would out of his mercy conſider our ſtrength, and according to his promiſe lay no more vponupon vsus then hee will make vsus able to beare and that hee would giuegive the iſſue with the affliction in doe time to his glory and our good.
Ob.Now heere an obiection made by ſome occaſioned from this doctrine is to be remoued, by ſome ſuch as are deliuered out of trouble by meanes condemned in the word, (as by witches and wizards) may ſay and that truely their meaſure of trouble was appointed of the Lorde, that ſo much they ſhould endure and no more, and theſe beeing the meanes of their deliuerance, doubtleſſe they were ſo appointed of the Lord, and therefore may lawfully be vſed?
Anſ. To this I anſwere firſt, the parts of this obiection han… not together, they confeſſe them to bee meanes condemned in the worde, and yet would hauehave it that they may lawfully bee vſed, whereas things condemned in the word can neuer be lawfully vſed.
Againe this is to make the ſecret will of God the rule of our actions, which is not knowne but by the euent, and therefore ought not to be the rule of them, but onelyonly the will of God reuealed in his word.
Laſtly, whereas they ſay that ſuch meanes were appointed of the Lord, it is very true, the euent reueal… it, the Lorde did appoint to ſuffer ſuch to bee the meanes, by his working permiſſion out of his iuſt iudgement, not in his mercy, but as a curſe to them, that are ſo deliuered,Note. and without their vnfaigned repentance, for the further increaſe of their condemn… tion, for as heeretofore I hauehave ſhewed, when as the meanes of getting health, wealth, &c. are euill, it is therefore reuealed that the Lord doth fully purpoſe …o curſe men, euen in thoſe good things, and that is a heauy curſe.
The ſecond thing we hauehave to marke is the next worde heere vſed (reſt) the originall worde (foreign) ſignifieth the reſidue, remainder, hinder part or remnant, &c. that which hence followeth is this, that the afflictions of the Doct. 4 members of Chriſt,The afflictions of the members of Chriſt are but as remnants in reſpect of his ſufferings are but as ſmall remnants and reliques of Chriſt his ſufferings, What wee that are members of Chriſt doe ſuffer, bee it to the ſhedding of our bloud by the ſharpeſt and moſt exquiſite torments that can bee deuiſed, yet it is but a remnant in compariſon of Chriſt his ſuffering this wee ſhall finde confirmed by further euidence of Scripture, Iſaiah, 63.3. I hauehave troden the wine preſſe alone, and of all people there was none with mee. Sayth Chriſt of himſelfe, the Euangeliſts ſet out in many words the bitterneſſe of Chriſt his ſufferings, as that his ſoule was heauy to the death, his cries ſtrong, Oh Father if it bee poſſible let this cup paſſe from mee, his prayer was ſo vehement, his agony ſo great, that bloud for ſweat burſt out of his body. His complaint was that hee was forſaken, an Angell was ſent to comfort him, and theſe doe make it very plaine, that hee endured greater paines then euer did any, and that the afflictions of his members though they be martyred, yet are not comparable to his ſufferings, they are but as a dram in reſpect of the infinite waight of paine layd vponupon him, it is eaſie to make this further cleere by the ſtrength of reaſon. As
Firſt, Reaſons. God powred out vponupon Chriſt the whole malediction and curſe of the Law, due to the ſinnes of all his choſen, and beſtowed vponupon him iuſtice without mercy, Galath. 3.13. hee was made a curſe for vsus; but in the afflictions of his members, the Lorde doth moderate his anger, and in iuſtice remembers mercy, yea the curſe is remooued from them according to that in the place before cited, Galathians 3.13. Chriſt hath redeemed vsus from the curſe of the Law when hee was made a curſe for vsus.
Againe, the Lord doth euer in wiſedome proportion out affliction according to the ſtrength of the afflicted, and the ende of their afflictions, hee knowing their ſtrength, and wherefore he doth afflict them, hence it is that hee ſayth,Iſay. 57.16. he will not contend for euer, neither well he be alwayes wroth. Now we muſt needs confeſſe that Chriſt his ſtrength did farre ſurpaſſe the ſtrength of any of his members, yea, of all his members, being God and man, he was able to endure the whole wrath of God, and the end of his ſuffering was ſatisfaction for ſinne, and of theirs onelyonly correction, triall or teſtimony in way of conformity to him, and ſo farre inferiour to the end of his ſufferings therfore the afflictions of the members of Chriſt are not to bee compared to the affliction of Chriſt their head.
And this being ſo, that the afflictions of the godly bee they neuer ſo grieuous, are but as a remnant in compariſon of Chriſt his ſufferings, then whenſoeuer thou art afflicted, Vſe. 1 learne to conſider what Chriſt hath ſuffered for thee, when thou findeſt a little affliction,When we are afflicted wee muſt conſider what Chriſt hath ſuffered for vsus. a little paine in the leaſt part of thy body ſo bitter, conſider then what bitterneſſe was in the whole ſufferings of Chriſt, hee drunk… the full cup of the bitterneſſe of Gods wrath, thou doeſt onelyonly taſte it, or rather not ſo much as taſte of it, to teach thee to conſider what Chriſt hath ſuffered for thy redemption, and that this conſideration may be more profitable, learne to extend it a little further after this manner, happily thou art pained with the gout, the ſtone, the wind cholicke the tooth-ach, or ſome ſuch grinding and griping paine, and to bee eaſed thou canſt be content to wiſh thy ſelfe out of the world; let this lead thee to conſider the infinite paine and torment of Chriſt his ſufferings, and wtthall conſider thine owne ſinne, by which thou doeſt adde and put new paſſions vponupon Ieſus Chriſt, for thy ſinne doth in a ſecond degree torment him againe, wilt thou confeſſe that the paine of a tooth is ſo great, that in regard of it thou couldeſt wiſh with all thy heart to bee out of the world to bee eaſed of that paine,Note. and yet wilt thou not ſticke by thy ſinnes, to adde new torments to Ieſus Chriſt, whoſe torment once farre exceeded the greateſt paine and torment thou canſt poſſibly endure; this is moſt ſauage and brutiſh cruelty, yea, ſuch as is beyond all the degrees of compariſon, matchleſſe cruelty, wilt thou (as much as in thee is) adde torments to him that ſhed his bloud for thee, and ſuffered the extremity of Gods wrath for thee, if men when they are pained, would bee led forward by that paine to behold the bitterneſſe of Chriſt his painefull paſſion, and withall, that their ſinne is a further degree of torment vntounto him, doubtleſſe it would make them (if hell hauehave not full poſſeſſion of their hearts) carefull to auoyd ſinne, yea, it would take from them all colourable excuſes, commonly fetcht from the Diuels ſtore-houſe, as that they are not alone, that they are prouoked and drawen on by company and the like, the ſwearer and the drunkard will plead that they forget themſelues, that they are carried away with company; and wilt thou ſo forget thy ſelfe, & ſo run on with company, poſting and making haſte to hell, and againe peirce the ſides of Ieſus Chriſt? wilt thou (as much as in thee is) heape new paſſions vponupon him? Oh remember the bitter paſſion of Ieſus Chriſt, and learne to bee reformed.
Againe, are our afflictions wee being members of Ieſus Vſe. 2 Chriſt, but as a remnant in compariſon of his ſufferings then let this ſerue as a checke to that ſecret thought ſometimes riſing vp in the heart of Gods childe afflicted, yea, ſometimes breaking out into this ſpeech, that neuer was any in the like caſe that he is in,A checke to that ſecret thought ariſing in the heart of Gods childe afflicted that neuer was any in the like caſe that he is in. neuer was any ſo greeuouſly afflicted as he is: thus was it with Iob 6.2.3. hee complained his griefe and miſery was heauier then the ſand of the ſea. Thus the Church in great diſtreſſe calles to them that paſſe by the way to behold and ſee if any ſorrow bee like vntounto her ſorrow. If ſuch a thought enter into thine heart in time of bitter affliction, learne to checke it by this,Lam. 1.12. looke vponupon the bitter paſſion of Chriſt, and remember that the waue or billow of Gods wrath did light vponupon his head, and all that thou doeſt ſuffer is but a flaſh of water breaking off from that waue or billow: but heere the Diuell hath found out a ſhift when a man comes to ſome that are afflicted, and ſets before them the bitterneſſe of Chriſt his paſſion, and tels them they ought to looke vponupon that, and to remember that their affliction is nothing in compariſon of his ſufferings.
Object. To what end (ſay they) doe you ſet before vsus the bitterneſſe of Chriſt his ſufferings, are we or any liuing, who are but meere men able to beare that hee was able to endure, who was God and man: Thus the Diuell doth ſhift his foot, and is ready to ſuggeſt, to trouble the minds of ſuch as are weake in time of affliction, and to make them thinke or ſpeake amiſſe.
I anſwer Anſw. vntounto it, it is true, thou art not able to beare what Chriſt endured, but thou muſt remember what before was deliuered, that the Lord doth therfore proportion out thine affliction accordingly, and withall, that which makes ſufferings hurtfull, I meane the curſe, is remooued from thee if thou be in Chriſt, but if thou wilt yet further inſiſt vponupon the meaſure of thy paine, that neuer any mēber of Chriſt ſuffred the like, reaſon wil euince the contrary, …e thine own conſcience muſt of force acknowledge it to be otherwiſe, for if God lay no more vponupon any of his children then they by him are enabled to beare, and thy ſtrength when it is the greateſt, without queſtion, is farre inferiour to that of Iob, of Abraham, of Dauid, &c. men eminent and endued with a great meaſure of ſtrength, then certainely, their paine and affliction was greater then thine, and thou art not tried and afflicted like one of them.
It followeth (the afflictions of Chriſt) In that the Apoſtle calles his afflictions the afflictons of Chriſt, I might ſtand to ſhew that the afflictions of the members of Chriſt reach vp to Chriſt himſelfe, which may ſtrike amazement and terrour into all that wrong them, and may comfort them that are wronged with aſſurance that the Lord Ieſus will not ſuffer himſelfe long to be pinched in his members, he hath experience of their miſeries, and hath learned to be compaſſionate towards them, but this I hauehave handled at large verſe 15. and let mee adde onelyonly thus much Doct. 5 vntounto it, that the Lord Ieſus doth know and acknowledge his members in their greateſt diſtreſſe,The Lord Ieſus doth know and acknowledge his members in their greateſt diſtreſſe. their affliction cannot deuide betwixt him and them, and make him hide his face from them: the Lord calles the Iſraelites his people, when they were plunged in their deepeſt diſtreſſe, Exod. 3.7. and in many other places of this booke, Vſe. the Lord is not like the proud people of the world,The Lord therefore is not like the proud people of the world. who know a man in a gay coate or high place, but in pouertie and baſeneſſe will not vouchſafe to looke vponupon him though hee be moſt neare vntounto them in bloud and kindred, it is not ſo with the Lord, but in the pooreſt plight, when the backs of his children are bare for want of cloathing, their faces leane, quite altered with briniſh teares, that hauehave worne furrowes in them, their heads hang down for griefe, & all their bones are diſioynted with racking tortures of bloudy tormentours, euen then doth the Lord know and as graciouſly acknowledge them for his owne, as he did in their proſperity and chiefeſt outward comfort. If we further follow in our meditations it will miniſter vntounto vsus matter of ſweet comfort.
Come we to the laſt thing to bee ſtood on in this verſe in theſe words (in my fleſh) The Apoſtle doth heere reſtraine his ſufferings ſpoken of to his owne perſon, and withall doth point out the ſubiect of his ſuffering, that hee being now in priſon, his body was afflicted, that wee may Doct. 6 hence obſerue is this.The perſecutors of the Church …n onelyonly w…ch the … of Go… … dre… … ▪
That the perſecuting enemies of the Church and of the members of Chriſt can go no further then the body, they cannot come to the ſoule to hurt that, the ſoule is free from the rage and violence of all Satans inſtruments as our Sauiour hath taught, Mat. 10.28.
Obiection. O… ▪But will ſome ſay they can make men abiure and renounce Chriſtianity as the Turkes doe at this day?
Anſ. That abiuration is but like rauing in ſome extremity of ſickeneſſe, it is forced and may be where the ſeed of grace remaines ſtill in the heart, as a childe of God in ſome extremity of ſickneſſe may ſhew exceeding ſtrange, yea, franticke behauiour,Note. and ſo die, and yet goe to heauen, and we are not by any outward thing in this life or death, to iudge of his eſtate before God, ſo a true Chriſtian may be forced to abiure Chriſtianity, and yet ſtill remaine a true Chriſtian, all the Tyrants in the world are not able to hurt his ſoule.
Vſe. Let this for the vſe of it teach vsus that which our Sauiour hath taught Luk. 12.4. not to feare them that are only able to kill the bodyWe are not to feare them who can only kill the body. but cannot kill the ſoule, and for our further encouragement heerein, conſider but this one thing, are we the children of God and members of Chriſt, then the Lord hath deliuered vsus from the power of ſinne and Satan, and the bondage of vnruly luſts, which are enemies to our ſoules and ſaluation, and is not he then able, and alſo willing in his good time to free vsus from weake men, who can onelyonly touch our fleſh? yes doubtleſſe, let vsus make no queſtion of it, but remember it and be ſtrengthened in the time of need.