An Expository Comment on 2 Corinthians 1, Exposition · Sermon 45
SERM. XLV.
The true and unfeigned owning of Chriſt, is alwaies accompanied with ſome, ſometimes with great Afflictions.
2 COR. 1. 5.
For as the ſufferings of Chriſt abound in us, ſo our conſolation aboundeth by Chriſt.
THe Apoſtle doth ſtill amplifie that neceſſary and ſpecial truth, viz. of Gods comforting thoſe who are in trouble. For the troubles which do conſtantly follow the waies of Chriſt, are a great ſtumbling block and offence to many. If therefore this be received as a fundamental maxime, Chriſts Conſolations are more then our ſufferings, then we ſhall no longer be afraid, but ſee that the Lyon is killed, and we may find honey in him.
In the text therefore, the Apoſtle is illuſtrating this precious Doctrine, ſhewing, that God doth not only comfort, but he comforteth proportionably. If great afflictions, if overflowing afflictions, then great comforts, and overflowing comforts. So that in the words we may obſerve two Propoſitions, firſt abſolutely conſidered, and then ſecondly comparatively.
The firſt Propoſition abſolute, is, That the ſufferings of Chriſt abound in us.
The ſecond, That our Conſolation aboundeth by Chriſt. Chriſt is the cauſe of our afflictions, and Chriſt is the cauſe of our joy.
Thirdly, The Compariſon lyeth in the terms of ſimilitude and proportion, As our ſufferings abound, ſo our conſolation alſo aboundeth.
Let us conſider the firſt Propoſition abſolutely, The ſufferings of Christ abound in us. The ſufferings of Chriſt, foreign. The word foreign, The ſufferings of Chriſt abound in us.is ſometimes uſed for the affections of ſinne, as Rom. 7. 5. Gal. 5. 24. And indeed theſe were foreign to Paul in another ſenſe, for he ſuffered and groaned under them: But here in the text, and in many other places, it's applied to afflictions and ſufferings. This is of various acception, for ſometimes it may be taken ſubjectively, for thoſe ſufferings which Chriſt himſelf indured. For though he was without ſinne, yet being our Surety, he ſuffered for that; yea, he ſuffered every way, God and man: ſo that his ſufferings were more dreadfull then the ſufferings of all men put together. In theſe ſufferings is contained the treaſure of all our peace and joy, of which the Scripture ſpeaketh abundantly and fully: But with this our text doth not meddle.
Therefore in the next place, The ſufferings of Chriſt may be underſtood What is meant by the ſufferings of Chriſt.indeed of thoſe he is affected with: but yet it is in his Members, not in his own Perſon. This is a very comfortable truth, that the ſufferings of a godly man for Chriſts Cauſe, Chriſt accounts them as his ſufferings; he taketh it as done to himſelf. Thus Chriſt, though glorified in Heaven, ſaith, Saul, Saul, why perſecuteſt thou me? Act. 9. 4, 5. Chriſt is impriſoned, Chriſt is buffetted, Chriſt is reproached, and mocked in them. As it is comfortable to the godly, ſo it is as terrible to all thoſe who trouble and revile the godly for Chriſts ſake, as too many do, though they think with Pilate, to waſh their hands, and ſay, they are innocent. I mean the carnal and prophane ones of the world, whoſe rage, if God did not reſtrain, would be as that Haman to the whole Nation of the Jews, not leave one alive. But this is not chiefly meant here, though this be not to be excluded.
2. The ſufferings of Chriſt may be underſtood exemplarily, by way of conformity to Chriſt; That we ſuffer as he ſuffered. In which particular, Rom. 8. we are ſaid to be conforme unto his Image. 1 Pet. 4. 13. we are commanded to rejoyce, when we are partakers of Chriſts ſufferings: That is, when we have a communion and fellowſhip with him. For if we ſuffer with him, we ſhall alſo be glorified with him. This is part of the meaning. But then
3. That which is the principal and chiefeſt meaning of the phraſe, is, to underſtand it cauſally, thoſe ſufferings we indure becauſe of Chriſt: For owning his way, for continuance in his Diſcipleſhip. For the way of Chriſt being contrary to the courſe of the world, hence it is, that they are ſtirred up as ſo many hornets: They are the Serpents ſeed, and are of their Father the devil, who was a murderer from the beginning; and therefore if the godly will cleave to Chriſt, they muſt expect no mercy from the world.
The ſecond thing in the Propoſition, is the attribute foreign, abounds: It What is meant by the ſufferings of Chriſt abounding.is not only foreign in the plural number, but alſo foreign. Chryſoſtome underſtands it comparatively to Chriſt, as if the meaning were, We ſuffer more then Chriſt. Chriſt indeed, ſaid of his Diſciples, they ſhould do greater works and miracles then he did, but it is impoſſible they ſhould ſuffer more then he did. For, his death was not only a Martyrdome, but a Propitiation, being a Sacrifice offered up for the ſinnes of many. The word then only ſheweth, That the Sons of God may not only ſuffer, but their ſufferings may abound, may overflow; ſo that both in number and weight, they may greatly exceed.
Laſtly, In the Propoſition, it is foreign, not foreign, as in the reddition it followeth, What be theſe ſufferings abounding in us.which may be thought emphatical; although it is uſuall ſo to change Prepoſitions and Caſes, foreign for foreign
The words thus explained, Obſerve,
That a true and faithfull owning of Christ and his way, is accompanied with The true and faithfull owing of Chriſt, is ſometimes accompanied with great ſufferings.ſufferings; yea, ſometimes overflowing and exceſſive ſufferings.
The Apoſtle takes it here for granted; ſuppoſeth it as a received truth, that Chriſts way, and ſufferings, are alwaies together: As the Sun and ſhadow; as the Roſe and prickes. So that what was ſaid of Chriſt, is true alſo of every Member; It behoved him to ſuffer, and ſo enter into glory. Chriſtianus is Crucianus, ſaid Luther of old. I only adde in the Doctrine, A true and unfeigned receiving of Chriſt: For, if ſo be we take only ſome truths, and ſome parts of Chriſts way, and leave thoſe which moſt enrage and trouble the world; if we take his Doctrine, and not his Diſcipline, his truth, and not his godly order, the world is leſſe moved. So if of his truths, we take ſome that are more ſpeculative, and leave the reſt which are more practical and ſearching; if we go no further, we may have ſome good entertainment in the world. Si di…idio Chriſtoeſſemus contenti facilè tranſigeremus omnia, ſaid Calvin on a particular occaſion. Or, again, If men take up the whole profeſſion of Chriſt, but upon politick and carnal ends, to hold Chriſt and his advantages, to be not foreign, but foreign, as Nazia…zen ſaid, ſuch will not be put to ſuffering. As the great heatheniſh Pleader Sy… for Romans Idolatry, to the Emperours, when preſſed to be a Chriſtian, ſaid, Fac me Epiſcopum Romanum & ero Chriſtianus; Make me Biſhop of Rome, and I will be a Christian. Thus when men think to ſerve Chriſt and Mammon, all this while they will not ſuffer: Yea, therefore they take up the profeſſion of Chriſt (it may be) that they may not ſuffer. As in Mordechai's time, when the Jews had power given to ſlay their enemies, many became Jews for fear; ſo they may Chriſtians alſo. And laſtly, If they have not groſſe carnal ends, and ſo be diſſembling hypocrites, as Simon Magus was, and Julian for a while, as ſome think of him, that he was never conſcientiouſly, but politiquely a Chriſtian, to pleaſe his Uncle, and ſo obtain the Empire at laſt; yet if they do own Chriſt in a formal cuſtomary general way only, they may eſcape ſufferings: But to follow Chriſt exactly, powerfully, preciſely and ſingularly, againſt the faſhion of the world; to get the Kingdom of Heaven by violence; to put out his right eye, and to cut off his right hand: he that will be thus a Chriſtian indeed, he ſhall have ſufferings enough; and that not only from the world, but even from ſuch who profeſſe Chriſt in Name, but deny him in Power. What is more ordinary, then to ſee a titular and nominal Chriſtian, to hate and abhor a reall, lively and powerfull Chriſtian? and only becauſe he is more ſtrict and forward in the waies of Chriſt then he is. Thus then you muſt underſtand the Doctrine of one; Who is a Chriſtian in Power, as well as in Name; of one who doth not divide Chriſt, but taketh all of him; of one who is not a flatterer, but a Friend to him: That ſaith to Chriſt, as Ruth to Naomi, I will not leave thee, but where thou liveſt, I will live. One that accounteth Chriſt a Pearl, and ſells all, parts with all his luſts, his pleaſures and advantages, to have Chriſt. Such an one as this, can no more be free from ſufferings in this world, then a Dove be quiet among Hawks, or a Lamb among Wolves.
To underſtand this, conſider,Propoſitions declaring the truth of the Doctrine. 1. A Saints ſufferings may be as extenſive as his comforts.
Firſt, That the ſufferings for Chriſts ſake, are as various and as extenſive as any comforts we have, that we may be deprived off. So that it's a fundamental qualification in every Diſciple of Chriſt, to love him before Father or Mother, yea life it ſelf: For if Chriſt be not preferred before the deareſt comforts we have, one time or other, we ſhall be endangered to betray Chriſt, and rather deny him then ſuffer for him, which is a moſt dreadfull condition. I mean, it is very terrible to be in the number of thoſe, whoſe hearts are ſo glewed to theſe earthly things, that they cannot ſuffer for Chriſt; they cannot part with all, when he calls for it: But the Diſciple of Chriſt, muſt be prepared to ſuffer in any thing, and at any time. Sometimes the ſufferings are more extream and grievous, ſometimes leſſe, and more eaſie. The former is called foreign, Heb. 10. 32. and 1 Pet. 4. 13. foreign. The greater are, impriſonment, or baniſhments, or death it ſelf: And commonly, death for Chriſt, hath not been a meer ordinary death, but accompanied with thoſe torments and exquiſite pains, that could be invented. Inſomuch, that if you look over all Hiſtories, you cannot find any ſuch terrible and barbarous ſufferings, as the people of God have been put upon. And truly, there is no godly man, but he is to have a fundamental qualification for this. There are alſo leſſer ſufferings, which though called ſo comparatively to greater, yet in themſelves are very bitter and grievous: Such are reproaches, ſcoffs, and deriſions. Heb. 11. they are called cruel mockings. 1 Pet. 4. 14. when he had ſpoken before of a fiery tryal, then he mentioneth reproaching for Chriſts ſake. Iſmael is ſaid to perſecute Iſaac, yet the Scripture called that playing with him. It was in ſcoffs and mocks, that this perſecution was; therefore thou art a perſecutor by the tongue, as well as the hand, though thou doſt not caſt in priſon: Though thou doſt not bring wood, and kindle the fire at the ſtake, yet thy flouts, thy deriſions, thy mockings, theſe are a perſecution, and the godly in theſe ſuffer for Chriſt. I ſhall inſtance in one thing more, and that is their Names and Repute; in this Chriſtians have wonderfully ſuffered. Chriſt was traduced for an Impoſtor, for one that had a Devil, and doing the Miracles he did by Beelzebub the Prince of Devils; Paul was calumniated for a ſeditious and turbulent perſon; Athanaſius for an Adulterer. Theſe falſe calumnies put the Ancients upon their Apologeticals, as Tertullian and Athenagorus. Wicked men do firſt impoſe lyes and ſlanders upon thoſe who fear God, and when they have thus made them odious, then they think they do deſerve any puniſhment. What abominable lyes have the Papiſts forged and broached about Luther and Calvin? Yea ſtill experience confirmeth it, that whoſoever will live godly, prophane and ungodly perſons will divulge a thouſand falſe reports concerning them. And herein they muſt look to ſuffer, and not be troubled for it. The Stars are never the leſſe glorious, though Aſtronomers have given ugly names to them; the Bear, and the Draggons tayl, &c. Thus we ſee, that he who will be Chriſts Diſciple, muſt be above riches, honours, liberty, a good Name, yea above life it ſelf; ſaying to Chriſt, as they to David, Thou art worth ten thouſand of us.
Secondly, Although it is the portion of all the Members of Chriſt to be ſufferers 2. At ſome time their ſufferings abound more then others.for him, yet at ſometime the ſtorm is more terrible then at others. Sometimes we hear the Church complaining, that they were as ſheep for the ſlaughter, killed all the day long: but at other times God gave more reſpite. Who hath not heard of the ten perſecutions? not that there were not farre more then ten, but becauſe they were moſt general, and commanded by the will of thoſe who then had power. So that ſuffering times are various, according to Gods diſpenſation: He maketh the moſt bitter ſtorm many times to be but ſhort. As in Queen Maries dayes; after which came a long calm, and Halcyon daies. Nubecula eſt, ſaid Athanaſius of his troubles, It is a little ſtorm, it will quickly be over. But although thoſe publique times of ſuffering be not alwaies, yet it is very hard, if ever, to ſee one that liveth godly, not to ſuffer from thoſe that are evil, one way or other. Every Abel will have a Cain, every Iſaac, an Iſmael. What though you do not ſuffer from the Pagans or heretiques without, yet how greatly do ye ſuffer from the prophane and ungodly within? Every prophane man, though he ſhrowd himſelf under the name of Chriſt, yet he is of an Antichriſtian ſpirit, if not doctrinally, yet practically, and in deed. Bernard ſpeaking of the bitter times by Paganiſh perſecution, and then of more bitter by hereticall, maketh the third and moſt bitter of all, to be in the evil and ungodly manners of thoſe who are within the Church. Heu domine (ſaith he) qui ſunt in Ecclesiâ primi, ſunt in perſecutione primi. There is then a ſuffering for Chriſt, though not to blood; and if every godly man do not thus ſuffer, let him fear whether he be not a man pleaſer; whether he fear not man more then God; whether therefore he be not applauded as a wiſe man, as a moderate man, becauſe he is not indeed a zealous godly man againſt ſinne in his place. The very Heathen could ſay, How is he a good man, who is not trouble ſome to, and hated by an evil man? Therefore ſaith our Saviour, Wo be to you, when all men ſpeak well of you, Luk. 6. 26. Some obſerve the connexion the Apoſtle uſeth, 1 Pet. 4. 11, 12. for having in the 11 verſe exhorted to a faithfull and diligent diſcharge of thoſe Offices we are betruſted with, preſently exhorts to patience about afflictions, becauſe one will neceſſarily cauſe the other. So Mat. 10. when Chriſt giveth his Apoſtles Commiſſion to preach, he doth withall admoniſh 3. To ſuffer for Chriſt is very grievous to fleſh and blood.them of the hatred they ſhall meet with. Light will be offenſive to ſore eyes, and ſalt will make wounds to ſmart.
Thirdly, To ſuffer for Chriſts ſake, is very tedious and grievous to fleſh and blood. It's becauſe of thoſe reproaches, and many times dangers, which accompany the way of Chriſt, that it is ſuch a ſtumbling block to many: They like the Crown of Glory well, but they like not the Crown of Thornes. If Chriſts way was a broad way; they might have Chriſt and their honours, Chriſt and their luſts, Chriſt and their advantages; then they would be as forward to runne out and meet Chriſt, as they did from Jeruſalem, crying Hoſ…nna to him. Therefore howſoever men have thouſands of pretences to keep off from the way of godlineſſe, and the faithfull owning of Chriſt, they have many wide gates of diſtinction to go out at, when danger is at hand, yet it is fear of ſuffering that keepeth moſt off their duty. They like Chriſt well, till it cometh to be ſaid, as ſhe did to Moſes, Thou art a bloody husband to me: So Chriſt will have thy good name, thy eſtate, thy life; this makes thee prove an Apoſtate, and turn hypocrite. Oh the gulf of miſery, yea ſometimes of deſpair, that this fear of ſuffering hath put men upon! Therefore afflictions for Chriſts ſake, are ſo often called temptations, becauſe they will diſcover whether a man be …ound for God, or not; whether they love Chriſt more then the creatures. Oh then, pray to God, that he leave thee not to this ſnare, to be afraid to ſuffer for doing what is good! This will prove bitter at the latter end. Do you not ſee among Officers, how fearfull to puniſh the drunkard, the Sabbath-breaker? they ſhall looſe their good word; they will do them deſpite and malice afterwards: Art not thou all this while afraid to ſuffer for Chriſt? He that ſuffers for doing that which is righteous, for puniſhing offenders, he ſuffers for Chriſt; (as is to be ſhewed.) Remember then, it's better ſuffering for Chriſt, which is our Crown and Glory, then ſuffering in Hell for ever, becauſe thou wouldſt not do the will of God.