An Expository Comment on 2 Corinthians 1, Exposition · Sermon 50
SERM. L.
The Saints Sufferings, are for the Churches good.
2 COR. 1. 6.
And whether we be afflicted, it is for your conſolation, and ſalvation, which is effectual in the induring the ſame ſufferings, which we alſo ſuffer: or whether we be comforted, it is for your conſolation and ſalvation.
THis Verſe is acknowledged by many Learned Expoſitors, to be very difficult, not ſo much from the matter, for that is eaſie, as from the grammatical diſpoſition of the words, there being ſeveral conjectures, and divers adventures about the tranſpoſing of them. In moſt of the Latin Copies, there are three members in the disjunction, whereas the Greek hath but two, after this manner: Whether we be afflicted, whether we be comforted, and whether we exhort. But according to the Greek word, which is foreign, this would make a tautology; therefore, no doubt, this was inſerted in the Latin Copies, by ſome, not diligently attending to what they did. Then as for the Greek, Chryſoſtome doth tranſpoſe the words otherwiſe then we do, putting off the ſecond member of the disjunction, viz. Whether we be comforted, &c. to the next Verſe, Knowing that as you are partakers of the ſufferings, &c. and then reduceth all the reſt to the former part. Some alſo blame Eraſmus, for adding in the Original, (it is;) Whether we be afflicted, it is for your conſolation: which way our Tranſlators alſo render. And indeed, the ſenſe would runne well enough without it, relating to thoſe words, Our hope of you is ſtedfaſt. But this is not material, for the ſenſe is ſtill the ſame. Not therefore to trouble you with theſe grammatical difficulties, ſeeing the ſcope and meaning of the Apoſtle is evident, which is, That whatſoever did befall him in his miniſterial Office, it was for their good, and therefore they were to be ſo farre from being diſcouraged at his ſufferings, or to deſpiſe him for them, as the falſe Apoſtles laboured to make them do, that they ought rather to honour him, and they themſelves to be more animated in their ſufferings for Chriſt. And in this the Apoſtle doth ſo overflow with words, that Eraſmus abſurdly giveth this prophane cenſure, Intempeſtivae copiae affectatio, as if he could teach the Spirit of God how to ſpeak. But no wonder at this preſumption of his, ſeeing in his Epiſtle to Barbirius, (purging himſelf from being a Lutheran, much more from holding every thing that Luther wrote,) he addeth, he would not be ſo addicted to Auſtin or Hierome; vix etiam ipſi Paulo, ſcarce even to Paul himſelf. Whether this vix would preſerve him from blaſphemy, let others judge.
But come we to the firſt member in this diſtribution, wherein we have the condition ſuppoſed, the conſequent and effect of it, with the amplification thereof.
I ſhall begin with the condition ſuppoſed, foreign, whether we be afflicted, ſqueezed, or preſſed; for the word ſignifieth ſuch afflictions, as are like the …ail to the corn, that doth bruiſe it. The end of this, in the general, is for the good of the Church; more particularly, for their conſolation and ſalvation. From whence Obſerve,
That the afflictions and ſufferings we indure for Chriſt, do not only turn to our The afflictions we ſuffer for Chriſt, are not only for our own, but for the Churches good.own good, but to the good of Gods Church.
That they are for our own good, hath been partly ſpoken to. Yea every diſpenſation of God to thoſe that fear him, is a benefit and an advantage: For if it be a mercy, it is bonum Dei conſolantis; if an affliction, it is bonum Dei admonentis, as Auſtin. But I am now to ſpeak of the diffuſive good by afflictions in reſpect of others.
That ſufferings for Chriſt are of publique edification to the Church, appeareth by two or three notable texts, concerning what Paul ſpeaketh of himſelf, Phil. 1. 12. I would ye ſhould underſtand, that the things which hapned to me, have fallen out rather to the furtherance of the Goſpel. I would ye ſhould underſtand; It is a truth that Believers ſhould poſſeſſe themſelves with: For indeed, it is a ridle, that out of this ſtrong one ſhould come honey, that out of darkneſſe ſhould ariſe light, from death come life. The not underſtanding of this, hath made ſo many Apoſtates, thinking that the Kingdom of Chriſt and his waies, would never hold, becauſe all the power of the world conſpire to oppreſſe it; but the Apoſtle would have them know, that perſecutions do not hinder, but further the Goſpel. The treading and trampling on this Camomile, makes it thrive the better. Another remarkable text, is 2 Tim. 2. 10. where the Apoſtle having ſhewed, that though they did caſt him into bonds, yet the Word of God could not be bound; no more then a man (as Chryſoſtome obſerveth) that cutteth off a branch from the tree, can cut off the Sun-beams alſo from the Sun, that may ſhine upon that branch: he addeth, that he doth indure all things for the elects ſake, that they may obtain ſalvation. Oh wonderfull expreſſion! you might think Paul goeth too high, theſe words become Chriſt rather; Who can ſay this, but Chriſt? He ſuffereth for the elects ſake, that they may have ſalvation. But Paul ſpeaks this only as a Miniſter, not a Mediatour, as is more particularly to be urged: His ſcope is to ſhew, that it is not for any ſinnes of his own, any wickedneſſe that he hath committed, but it is for the good of the Church, that he thus ſuffereth. So that Paul doth not only propagate the Goſpel by preaching, but by ſuffering; when he cannot preach, he doth moſt preach; when his perſon is bound in chains, then the Goſpel is more enlarged: As Herod by cutting off John Baptiſts head, did in effect make John's tongue more ſpeak, and witneſs againſt him. The laſt inſtance is, Col. 1. 24. which place is the more famous, becauſe abuſed by the Papiſts, to uphold a treaſure or overplus in the ſufferings of the Saints, that they ſuffer more than they deſerve; and therefore the overplus is to be diſpenſed by Papal authority, for the relief of ſuch who want merits. And here cometh in their doctrine of Indulgences, which was the occaſion of that Reformation wherein Luther was ſo greatly inſtrumental. For the Text it ſelf, you have Paul profeſſing his rejoycing in his ſufferings; though ſo afflicted, ſo reproached, being made a ſpectacle to men and Angels, Accounted the off-ſcouring of the world, yet in all this he did rejoyce. For God loveth a cheerfull ſufferer, as well as a cheerfull giver, Si quid boni tristis feeris, per te fit, magis quam tu facis; It is done in thee, rather than by thee, the good thou doeſt with grudging and reluctancy. Yea admire the publick affection of Paul; this was not ſo much becauſe he ſhould hereby have a greater crown of glory, that he ſhould hereby be more honoured, but principally he rejoyced, becauſe he ſuffered for others, that by his perſecutions many others may be imboldened to profeſs the Goſpel. Now he ſheweth in what manner he did ſuffer for them, viz. By filling up that which is behind of the affliction of Chriſt in his fleſh, for the bodies ſake, which is the Church. This ſeemeth ſtrange, how could Paul fill up the foreign, the things behind of Chriſts ſufferings? Were Chriſts ſufferings imperfect? Could Paul make up that which was deficient in Chriſt? This would be to make Paul copartner with Chriſt in the work of the mediation; and then Paul might truly have ſaid, that which once by interrogation he ſo vehemently denied, Paul was crucified for them. Therefore you muſt know, the ſufferings of Chriſt are of two ſorts.The ſufferings of Chriſt of two ſorts. 1. In his Perſon. 2. In his members.
1. Thoſe which he ſuffered in his own Perſon, as Mediator and head of his Church; And thus by once offering up of himſelf, he for ever made perfect thoſe that do believe in him; and thus there are no foreign, no remainders behind to be done.
2. There are the ſufferings of the members of Chriſt united to him their Head; and theſe are called his ſufferings, becauſe of that myſtical conjunction between Chriſt and his members; as alſo that ſympathy that is in him with them in their ſufferings. Now as Chriſt was appointed to ſufferings; ſo is every member of his, by way of conformity to their Head ſet apart alſo for their ſufferings; and theſe are the afflictions of Chriſt that are ſtill behind. All the members of Chriſt have not yet fully ſuffered. In every age there are ſome ſtill to be afflicted for his ſake, and as long as any one believer is to ſuffer, ſo long ſomething of Chriſts afflictions remaineth ſtill behind. Therefore the Apoſtle addeth, He was to fulfill theſe Propoſitions clearing the truth. 1. The ſufferings of Saints for the good of the Church, are ſtill to be diſtinguiſhed from Chriſts ſufferings. How Chriſtian Martyrs ſufferings differ. 1. His death was not only a Martyrdom, but a propitiation.afflictions in his fleſh; and the end is, for the good of the Church. They ſuffer for the Church, but not as Chriſt ſuffereth, as will appear by ſome Propoſitions to clear the Doctrine.
Firſt therefore, when we ſay, That the afflictions of the godly, especially of eminent officers in the Church, are for the good of the Church, you must ſtill distinguiſh them from the ſufferings of Chriſt for the Church alſo. The Martyrs they died to witneſs the truth, and hereby occaſionally to procure ſalvation for others; but Chriſts …ng for others was in a far more tranſcendent and efficacious way. For
1. Chriſts death was not only a martyrdom, but a propitiation, and an atonement alſo. Chriſt (we grant) did ſuffer as a Martyr, he came into the world to bear witneſſe to the truth. And he is ſaid 1 Tim. 6. 13. To have witneſſed a good confeſſion before Pontius Pilate. But thoſe wretched Socinians are therefore to be abhorred, becauſe they make this the only end of his death, That he died by way of example, not by way of propitiation for our ſins. Thus with them the ſufferings of Chriſt, and of Paul for the Church, differ only gradually, not in kind. Chriſt died as a more eminent Martyr than Paul, but both only by way of witneſs to the truth. Take we heed then, that we do not ſplit our ſouls at this rock of blaſphemy, denying the atonement of Chriſts ſufferings.
2. They differ in the efficacy alſo. For Paul's ſufferings, and ſo all the ſufferings 2. In the efficacy.of the godly do only objectively, or by way of example turn to the good of others: They comfort, convert, or ſave others only miniſterially; but Chriſts ſufferings did meritoriouſly and efficiently alſo procure all the benefits which the Church ſtandeth in need of. Hence remiſſion of ſinne, juſtification, renovation, and glorification are attributed unto his blood, which cannot be to the blood of the Martyrs. So that Chriſts death did by way of merit and cauſality procure all the priviledges the Church enjoyeth.
Hence in the ſecond place, All the ſufferings which any undergo for the Churches 2. Our ſufferings for the Churches good are not meritorious either for our ſelves or others.good, they are not meritorious or ſatisfactory, either for our ſelves or others. As the Papiſts do moſt derogatively to the honour of Chriſt maintain; for their Doctrine about the ſufferings of Martyrs for Chriſts cauſe, is very proud and phariſaical. They dogmatize that by theſe he may merit and ſatisfie God (yet through the merits of Chriſt, Tincta ſanguine Chriſti) yea not only thus ſatisfie for his own ſins, but may ſupererogate. So that they exceed the wiſe Virgins, they will part with ſome of their oil, becauſe they have more than enough. So that from the overplus of all their ſufferings the Church hath a great ſtock and treaſure to relieve thoſe that have no merits of their own. Now this is a meer political engine in Popery, to make the Pope have indeed a great treaſury, for he communicateth and diſpenſeth out of this ſtock for money. Inſomuch that Albertus Magnus ſaith plainly, That a rich man is in a farre better condition to be ſaved than a poor man, becauſe he hath money to buy his pardon, and to redeem himſelf, which the poor hath not. Thus theſe like Judas, make a ſale and bargain of Chriſt; but though the godly ſuffer, yet their ſufferings are not for that end as Chriſts was; even as when they obey the Law of God they do it not for that end which Chriſt did. For both in ſuffering and doing Chriſt was only meritorious, becauſe he was without ſin, and did more than he was bound to, which cannot be ſaid of any Martyr.
Thirdly, When we ſay, the ſufferings of the godly turn to the good of others, 3. That our ſufferings turn to others good is not from themſelves, but from the power and grace of God.This is not to be understood, as if of themſelves they did ſo, but by the mighty power and grace of God working by them. For Paul cannot of himſelf cauſe comfort and courage in others; for he acknowledgeth God only to be the fountain of all comfort; and therefore he prayeth to God, that God would do good by ſuch afflictions. And as Paul cannot of himſelf thus do good to others by his ſufferings: (For it is with him, as in his preaching, He doth but plant and water, it is God that giveth the increaſe:) So neither do theſe ſufferings work good of themſelves by any intrinſecal virtue and efficacy they have. For how many by theſe perſecutions are the rather terrified. So that as the Goſpel is, though to ſome a ſavour of life, yet to others a ſavour of death. Thus afflictions and troubles to ſome do diſcover their hypocriſie and guile, as winnowing doth the cha…, but to others they are bleſſed, either to converſion, or to edification. So that in all the ſufferings of the Church, we are by prayer to importune God, that by theſe means greater glory may come to Chriſt; and that theſe waters of perſecution may be like thoſe to the Ark, which could not drown it, but exalted it 4. Hence we may admire the wiſdom, power and goodneſs of God, turning our enemies wicked intentions unto our good.nearer to Heaven. Hence
Fourthly, We may admire the wiſdome, power and goodneſſe of God, that wherein the enemies of Gods Church deal craftily and cruelly, in that very thing he is above them, working the contrary to that which they are intending. For how many perſecutors hath the Church had, who like Haman reſolved to root out the very name of Chriſtianity, and their perſecutions have increaſed the number of Chriſtians? Thus it muſt needs be madneſs and torment to the Churches enemies to ſee that the wayes they take to demoliſh, is indeed to build up the Church of God. Even as it was with Pharaoh, when he called a counſel to deal craftily with the Iſraelites, to oppreſs and diminiſh them, then they were the more multiplied. Thus Act. 12. 24. when Herod ſet himſelf to kill the eminent ſervants of the Lord, and thereby weaken the Church of God: for when the ſhepherds were diſſipated, what would become of the flock? it is ſaid, But the word of God grew and multiplied. See how the contrary fell out to Herods deſign.
Theſe things premiſed, Let us conſider, What is the general good promoted by What is the general good promoted by the Churches ſufferings. 1. The glory of God, Chriſt, and believers.the Churches ſufferings. And
1. Hereby the glory of God and Christ is the more exalted amongst all that fear him. For when the Churches of God ſhall ſee the wiſdome and goodneſs of God thus to his people, turning all the cruelty and craft of their adverſaries to their own good, that what they could never do, their enemies do for them: What glory and praiſe doth this cauſe in all Congregations? How is the Church indeared hereby to God, to truſt in him, to continue faithfull to him in all exerciſes? God hath been good and will be good. God hath turned the greateſt evil of men to the greateſt advantage, and he will do it. As Chriſts death is called a glorifying of him: Thus alſo are the ſufferings for Chriſt, the believers glory, and not only ſo, but the glory of Chriſt alſo. What ſaith Paul, Phil. 1. 20. Chriſt ſhall be magnified in my body, whether by life or death. But
2. The great good overflowing to the Church by its ſufferings, are the propagation 2. The propagation and enlargement of the Goſpel.and enlargement of the Gospel thereby. Phil. 1. 13. Paul there ſheweth, how his troubles fell out to the furtherance of the Gospel; for his bonds were made manifeſt in Caeſars palace, and in all other places. That of Tertullian is known, The blood of Martyrs is the ſeed of the Church. When men did behold their faith, the r…patience, their conſtancy and courage, it made them enquire into the cauſe of their ſufferings, what it was that could make them ſo conſtantly endure all kind of torments; Inſomuch that this was in ſtead of the working of miracles, to bring men to faith. So that as the ſhaking of a ripe flower maketh many ſeeds fall to the ground, and in ſtead of that one flower many come up in the room of it: or as when the Vine hath its branches cut off, there come farre more in ſtead thereof. Thus it hath alſo been by all the troubles on the Church of God, by afflictions, and by patience under them. How numerous did the Church of God grow, even like the ſtars in Heaven?
Let the Uſe be, To conſider thoſe examples of all ſuch worthies, who have ſuffered for Chriſt, whether recorded in Scripture, or in Eccleſiaſtical Hiſtory, read them for thy comfort and thy ſalvation. The word of God, and the lives of Martyrs bearing witneſs to it, may much prevail over a ſtony heart. It hath been a good bleſſing of God, that the Names and Hiſtories of moſt Martyrs have been preſerved and recorded for the good of the Church of God to come. The lives and ſufferings of our Martyrs here in England, what influence may they not make upon thee? What patience, what heavenly mindedneſs, what courage ſhould this put into thee? As Abel though dead ſpeaketh: Thus do all the godly Martyrs, the Bradfords, the Ridleys, the Latimers, they all ſpeak ſtill; and God ſuffereth ſuch perſecutions to be as perpetual Sermons to teach us.