An Expository Comment on 2 Corinthians 1, Exposition · Sermon 47
SERM. XLVII.
What Qualifications they muſt be endowed with, who ſuffer in a right manner for Chriſt?
2 COR. 1. 5.
For as the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt.
WHat it is to ſuffer for Chriſt ex parte objects, in respect of the matter for which, hath already been diſpatched. We now proceed to ſhew, What is required ex parte ſubjecti; What are the qualifications neceſſary in him, who doth truly ſuffer for Chriſt. When we read of ſo many glorious priviledges promiſed to ſuch as are troubled for Chriſts ſake, you muſt know, that their bare ſuffering, no not for that which is righteous, is enough to entitle them to this bleſſedneſs; but there muſt be the Adverb as well as the Nown: it muſt not only be pro bono; but benè, for that which is good; but alſo in a good manner for ſuffering and martyrdome it ſelf; as all other duties is not integrated of all its cauſes; as it is not enough to pray, to hear, though theſe for the matter be commanded, but they muſt be done in an holy and ſpiritual manner. Thus it is not enough to ſuffer, or to be perſecuted, and that for Chriſts ſake, unleſſe alſo we have that holy frame of heart in ſuffering, which Gods word doth require.
Let us then examine this truth, viz. What are the requiſites to qualifie a true ſufferer for Chriſt? When his cauſe is good, his heart, his ends alſo muſt be good. Therefore that ordinary ſaying, Cauſa non poena facit Martyrem, The cauſe not the puniſhment doth make a Martyr, muſt be further limited; for the cauſe doth not, unleſſe there be alſo thoſe concomitant graces in the ſubject, as well as there is truth in the object; and we ſhall find this ſuffering temper to have as curious ingredients into it, as there was into that precious ointment, made for the high Prieſt alone, and no wonder, for it is the higheſt pitch of love we can arrive at, to ſuffer for him, and it is the moſt contrary to fleſh and blood: So that …one can do this for Chriſt, but ſuch who are wonderfully enabled by him.
Firſt, Therefore in a ſufferer for Chriſt, there is required Faith in the eminent and What are the qualifications of thoſe who ſuffer truly for Chriſt. 1. Faith.powerfull actings thereof. It is as impoſſible to ſuffer without faith, as a bird to flie without wings. It's faith alone that can remove theſe mountains in the Sea, Heb. 11. Thoſe great exploits the Saints did, yea and thoſe wonderfull ſufferings they underwent, is attributed by the Apoſtle, wholly to their faith. Now this faith requiſite to true ſuffering for Chriſt, emptieth it ſelf into two chanels; there muſt be a Dogmatical Faith, and a Fiducial Faith. A Dogmatical Faith is that whereby a man is aſſured of the truths be ſuffereth for as divine, and becauſe of Divine Authority. Faith muſt be, as Heb. 11. 1. an foreign and foreign, The ſubstance and evidence of things. For if a man have not this faith, it's obſtinacy and pertinacy, not faith that maketh him ſuffer, as we ſee in Hereticks. Hence alſo it is that a meer Opinioniſt or Sceptick in Religion, will never ſuffer for Chriſt, becauſe he hath no faith, but opinion in Religion. So likewiſe thoſe who are of a Religion meerly for humane Authority ſake, becauſe of the cuſtome and Laws where they live, commanding ſuch a Religion; as thoſe amongſt the Graecians, that were called Melchitae, becauſe they followed the Religion the King was of (though indeed the Orthodox were ſo branded by the Heretical party, Vide Hornbeck. de Graecis.) Theſe cannot ſuffer truly for Chriſt. Indeed they may ſuffer for their Religion, as it's local and traditional to them, as Turks and Jews do; but yet this is not from faith, which doth neceſſarily relate to divine teſtimony. This then cuts off the glory which Hereticks and erroneous perſons may boaſt of; if they ſuffer truly, they ſuffer with a true Faith; if they have a true Faith that can be proved and demonſtrated out of Gods Word. And when we ſay a Dogmatical Faith, that muſt be underſtood in reſpect of its compleatneſſe and integrity, as to Fundamentals. No man can ſuffer truly for Chriſt, that peremptorily denieth any I undamental; if he hold the foundation, though he build hay and ſtubble, ſuperſtructive errours, yet if he do not demoliſh any of the foundation ſtones, he may be ſaved, but ſo as by fire. And truly is this charity be not allowed, we ſhall ſcarce find any perſon or Church truly ſuffering for Chriſt. For where hath there been ſuch a ſound faith in Fundamentals, circa-fundamentals, and praeter-fundamentals, as that there hath not been any ſpot or wrinkle in the face of the Church. This prerogative belongs to the Church in Heaven. They therefore ſuffer for Chriſt, who are perſecuted for his truths, though happily they erre in many things not neceſſary to ſalvation. But if they deny any Fundamentals (I do not ſay doubt, and that for a ſeaſon, as the Apoſtles did about the nature of Chriſts Kingdome, and his Reſurrection) and that with perſevering obſtinacy, then though he ſuffer for one Fundamental, yet becauſe he denieth another, he doth in effect deſtroy the whole building of Chriſt. Thus when a Macedonian ſuffered for holding the Deity of Chriſt, being put to death by an Arian, the primitive Church never judged him a Martyr, becauſe he denied the Deity of the Holy Ghoſt. There is therefore required a ſound Dogmatical. Faith; for which cauſe ſome have doubted, Whether the Church did well in making all thoſe infants, which were killed by Herod, becauſe of Chriſt, in reckoning them among Martyrs. For they did not know any thing of Chriſt, neither it may be many of their parents had any true faith about him. Certainly ly they cannot be called Martyrs or Sufferers for Chriſt in an active fenſe, but paſſively only.
The ſecond act of faith, is a fiducial dependance on the promiſe of God, and his Power, which is able to raiſe up the heart above all fears and diſcouragements, yea to repreſent priſons, palaces, and coals of fire, beds of roſes, ſuch a tranſubſtantiating nature is faith of. It was faith, Heb. 11. which made Moſes eſteem the reproaches of Chriſt more than all the glory and honour which was in Pharaoh's court; eſpecially faith as it is the ſubſtance of things hoped for. As it maketh Heaven and glory preſent, ſo it's admirably quickning and enlivening the heart of him that ſuffereth. It is therefore called The ſhield of faith, which above all, or to all (as ſome expound) we are to take, as if no other part of the ſpiritual armoury would do any good, unleſſe we had faith, Epheſ. 6. 16. Hence when Peter was to undergo Satans winnowings, which were chiefly by perſecutions, Chriſt ſaith, He prayed that his faith might not fail him, Luk. 22. 32. not his fortitude, patience or zeal, but his faith, becauſe this is the root; the tree can never fail as long as the root is good. It was want of faith made many in times of perſecution ſacrifice to Idols, and deliver the Bible to be burnt. It was want of faith made Spira fall into ſo great an Apoſtaſie. Thus faith is the chief grace that inableth to ſuffer for Chriſt. This makes weak, ſtrong, and Lambs, Lions.
Secondly, Another qualification to ſuffer for Chriſt, is Love, a grace not indeed to be exalted above ſaith, but yet as neceſſary in its ſphere, where it hath to do, as that is; and as faith, ſo this love required in every ſufferer doth diſcover it ſelf two wayes: There muſt be hearty love to God and Chriſt, for whom we ſuffer; and there muſt be love to man, yea to our enemies and perſecutors, or elſe we ſhall loſe the advantage of all our ſufferings. The Apoſtle ſpeaketh fully to this, 1 Cor. 13. 3. Though I give my body to be burned, and have not charity, it profiteth me nothing: And what charity is this? Even two-fold, Firſt, A love of God and Chriſt. If thou ſuffereſt becauſe of force and neceſſity, thou canſt not avoid it; this is not to ſuffer rightly. It muſt be true love to Chriſt and his glory, that thou preferreſt his glory above all thy comforts, even life it ſelf. And indeed this is the greateſt expreſſion of thy love to Chriſt, when thou canſt die for him, as Chriſt diſcovered his great love in dying for us. A man that doth not love Chriſt, cannot ſuffer for Chriſt. The ſecond act of charity is, To love our enemies, our perſecutours. While they are railing, we are to pray; while they are perſecuting, we are to bleſſe: and truly by this we are known to be Chriſts Diſciples, more than by enlargements, or any miracles. When one met with a Chriſtian, and falling upon him in a great rage, beating and buffeting of him, ſaying, What great thing did Chriſt ever do? The Chriſtian replyed, Even this, that though you beat and abuſe me, yet Chriſt hath taught me to pray for you. If therefore malice, and a revengefull ſpirit be predominant in thee, while thou ſuffereſt, Oh conſider, this is not to ſuffer as Chriſt did.
Thirdly, There is required in him that ſuffereth for Chriſt, Spiritual fortitude 3. Spiritual …ortitude and heavenly courage.and courage. No ſuch enemy to this duty of ſuffering, as worldly fears and puſillanimity of ſpirit. Indeed there is a godly fear, whereby we have an holy jealouſie of our ſtrength, and therefore reſt alone upon Gods power: and this is an excellent preſervative againſt Apoſtaſie in the hour of temptation. Many that have been exceeding fearfull, have yet been more faithfull and ſtout in the hour of danger, then thoſe who have been more confident, as many inſtances in the Hiſtory of the Martyrs will evidence. When Peter was ſo preſumptuous, as to ſay, Though all men ſhould forſake thee, yet I will not: He proved more cowardly than any. So that there is a good humble fear, whereby we renounce our own ſtrength, and this we are to preſerve. But then there is a carnal, worldly, natural and exceſſive fear, this is to be mortified. Now againſt this, Chriſtian courage is the proper help; but this is the gift of Gods Spirit. Therefore none can ſuffer for Chriſt, but ſuch who have the Spirit of God inabling them. It's a gift to ſuffer not only by way of honour, but alſo by way of power. Hence when Stephen and others were inabled to be bold againſt their adverſaries, they are ſaid to be filled with the holy Ghoſt. And thus Timothy is exhorted to be ſtrong in the grace of God, 2 Tim. 2. 1. and to endure hardneſſe as a good ſouldier of Chriſt. So Epheſ. 6. 10. Be ſtrong in the Lord, and in the power of his might. It is true, Ariſtotle ſpeaketh of fortitude a moral vertue, deſpiſing deaths and dangers; but he was ignorant of God, and ſo giveth us a Gloworm in ſtead of a Star. Pray therefore for this holy courage in the way of God.
Fourthly, To ſuffer for Chriſt there is required, An holy Wiſdome and prudence. 4. Holy wiſdom and prudence.For it is not Chriſtian fortitude, unleſſe regulated by Chriſtian prudence. Diſcretion is the ſalt to ſeaſon all our Sacrifices: for to Sacrifices there was ſalt required, as well as fire. When our Saviour gave that admirable counſel, Be wiſe as Serpents, and innocent as Doves, Matth. 10. 16. he ſheweth what an excellent temper even ad pondus a Chriſtian ſhould be of. The Serpent muſt not eat up the Dove, yet a Dove-like temper muſt be accompanied with wiſdome. Courage to ſuffer without wiſdome, is like Samſon without eyes, and many times did more diſhonour God, then all ſufferings did honour him. Auſtin diſliked the zeal of ſome, who demoliſhed the Heatheniſh Idols, of their own private accord, having no Authority thereunto. The indiſcretion of one Andas a Biſhop, ſetting fire on a Perſian Temple, where they worſhipped fire as a god, brought a ſad and ſore perſecution; and when the Biſhop was commanded to build it up again at his own charges, for his reſuſal he was put to death. Now ſaith an Eccleſiaſtical Primitive Writer, I diſcommend him for his imprudence in demoliſhing the Temple, but I admire his zeal that he would die rather than rebuild it. He then ſuffereth for Chriſt, that hath prudence and wiſdome to order his zeal, ſo that he ſuffer not for his own folly, but meerly for Chriſt. Only this is a very nice point, to diſtinguiſh prudence from carnal policy; but that is not my work now.
Fifthly, We are alwayes to remember Patience, as that which is a ſpecial 5. Patience.qualifier of every one to ſuffer. You have need of patience, ſaith the Apoſtle, Heb. 10. 36. Therefore Heb. 6. 12. Faith and Patience are put together, as thoſe two which made the godly inherit the promiſes, Rom. 12. 12. Patient in tribulation. This holy patience is that which doth quiet and compoſe all the waves and ſtorms of the ſoul; it commands all diffident and unbelieving thoughts, all murmurings and repinings to be gone. Therefore it's ſaid, In patience poſſeſſe your ſouls. And Jam. 13. Let patience have its perfect work. If therefore thou art called any wayes to ſuffer for Chriſt, take heed of fretting, of repinings, of unrulineſſe of heart; for impatience argueth a want both of faith in, and love of Chriſt. The Martyrs were admirable in the patience they diſcovered under the moſt provoking torments; they ſuffered as if it had been in anothers body, and not their own.
Sixthly, To ſuffer there is required a mortified heavenly heart, as to all earthly 6. An heart mortified to all earthly comforts.comforts and relations; not to know father, or mother, or life it ſelf comparatively to the cauſe and glory of Chriſt. And this makes it ſo difficult to ſuffer. This hath made the Apoſtates, that have many times been in the Church. This hath filled the hearts of many with woe and wounds implacably: For their childrens ſake, for their lives ſake, they deny Chriſt and a good conſcience; and how can it be otherwiſe, while Earth is dearer than Heaven, when we eſteem the favour of men, more than the favour of God? This hath proved bitter wormwood to many at laſt.
Laſtly, To ſuffer for Chriſt, there is required pure and holy motives. To loſe 7. Pure and holy motives.all for Chriſts ſake, out of meer conſcience; that this is the only cauſe why we are in any trouble. We may read both in ſacred and prophane Hiſtories, how men have ſuffered even death it ſelf, only for vain-glory. All Ariſtotles vertuous men, they were ambitious and vain-glorious men. The very Heathen could make it Laudum immenſa cupido, as well as Amorpatriae. We would think it a madneſſe to loſe comforts and life for an airy bubble of windy glory, yet many have been thus tranſported: not only Philoſophus, but Haereticus eſt animal gloriae, vaniſſimum. If then it's not Scripture-grounds, but ambitious vain-glorious principles that make thee to ſuffer, Chriſt doth not, will not provide ſugar for thy bitter pils. Thus have we ſeen, what is required to ſuffer for Chriſt. Oh the difficulty of this duty! No wonder ſo much ſeed hath withered away, when the ſcorching Sunne of perſecution did ariſe! No wonder Chriſt hath many Swallow-friends that endure with him the Summer time onelyonly! No wonder few are lovers of Chriſt for Chriſts ſake. As Alexander had more foreign, then foreign. Theſe are the Bees that follow for the honey-pot only. Now to all theſe we muſt adde this Caution, A Chriſtian that ſuffereth for Chriſt, though he have not thoſe qualifications in a perfect degree, but find corruption oppoſing every one of them: He muſt not therefore caſt away his confidence: for we can no more ſuffer perfectly for Chriſt, then do perfectly for him; and if our gracious works cannot juſtifie us, no more can our gracious ſufferings, Martyrdom is not meritorious. Though we ſhed our bloud for Chriſt, yet the blood of Chriſt muſt cleanſe that duty alſo. The Martyrs died only in reſting upon Chriſt for ſalvation; and no wonder the godly heart finds more imperfections in his ſufferings, more carnal fear and impatience then in other duties, becauſe this is the hardeſt ſervice Chriſt doth ever put his upon. What elſe is to be ſaid in this point, will come in in the next particulars.