An Expository Comment on 2 Corinthians 1, Exposition · Sermon 51
SERM. LI.
The Afflictions which others ſuffer for Chriſt, make much for our Comfort and Salvation.
2 COR. 1. 6.
And whether we be afflicted, it is for your conſolation and ſalvation.
THe ſecond particular in this Text, as it ſtands divided, is the Conſequent or Effect of this tribulation; which is ſet down in a particular and ſpecial manner above any other fruit of it, and that is two-fold, Conſolation and Salvation. Of the word Conſolation enough hath already been ſaid. For the other, viz. Salvation, we ſhall remit it to the end of the verſe, where it is again ſpecified. So that our work is immediately to proceed to the Obſervation, which is,
That ſufferings for Chriſt ſhould be ſo farre from diſheartning, and offending Sufferings for Chriſt help much our comfort and ſalvation.others, that a true and right conſideration of them, may much provoke our comfort and ſalvation.
This truth is of great uſe. For the afflictions accompanying the wayes of Chriſt, have been an offence, and a ſtumbling block to many. Now when a curb ſhall be made a ſpur, when an hinderance, a furtherance; and we ſhall be encouraged from thoſe particulars which ſhould drive back, this conſideration muſt be very profitable.
Before we come to amplifie in what manner, in what reſpects perſecutions are made thus ſerviceable to others, Let us take notice,
Firſt, That the ſufferings of others do work good only occaſionally, or by way 1. The ſufferings of others work good only occaſionally, not efficiently or meritoriouſly.of example. We muſt not conceive any merit or cauſality (as was declared before) in Martyrs; They are Examples, not Mediators; Their light did ſhine that we might thereby glorifie God. So that we muſt take heed that the ſufferings of the godly do not obſcure the ſufferings of Chriſt, that they ſhould not be accounted the only treaſure of Chriſt. But as Luther was afraid, leſt his books ſhould take men off from meditating on the Bible: Or as Paul was afraid men ſhould judge of him, as if he by his own power had done that miracle; and therefore told them, It was onelyonly by the Name of Christ. So alſo it was with all the true Martyrs of Chriſt, they were humble, looking upon themſelves as unworthy of the name of a Martyr; neither would they have their blood derogate from the blood of Chriſt. Hence2. Hence we may bewail the ſuperſti…ion of the Church about the Martyrs.
Secondly, We may greatly deplore and bewail the Apoſtaſie of the Church concerning thoſe that were Martyrs and ſufferers for Christ: in what ſuperſtition and ſinfull devotion were they plunged in about them? So that their ſufferings were not for the ſalvation, but the deſtruction of many, through the ſinne and indiſcretion of after ages. It is true there is a lawfull and due honouring of God for his graces beſtowed on thoſe Worthies; yet they were but the pens, Gods Spirit was the ready writer; they were but the veſſels God poured that curious ointment in them. It was not they ſo much as God in and by them; for they were men like us, ſubject to carnal and worldly fears; they were reeds of themſelves ready to be ſhaken by every wind, but God eſtabliſhed them. So that it is our duty to bleſſe God, who gave ſuch power and grace to men; yea and we are in a civil way to honour and love them, to deſire to imitate them, to make them examples for us to follow. If the Papiſts had gone no further, we and they ſhould have been at concord in this point; but from imitation they fall to adoration: And although they heap up as many diſtinctions, as Samſon did men by his ſlaughter, Heap upon heap, to clear themſelves in this matter, yet it is but vitreum acumen, theſe glaſſes are quickly broken. That the name of ſuch who ſuffer for Chriſt ſhould be like a precious ointment, and an honourable eſteem of them be had alwayes in the Church, none can deny. Therefore thoſe moral reſpects vouchſafed to them in the primitive times are not to be blamed; as the regarding of the judgement of a Martyr, as much or more than any Biſhop or Doctor. As alſo when any had fallen by infirmity in times of perſecution; ſuch repenting did firſt go to the Confeſſours in priſons that were Candidates, or deſigned Martyrs, intreating their favour, and deſiring liberty of admiſſion into Church-communion from them, which the Church received, they making publick ſatisfaction in reſpect of ſcandal by ſerious humiliation; but this afterwards began to be greatly abuſed, and Cyprian complaineth of it; therefore it was at laſt juſtly abrogated, howſoever ſuch reſpects as were meerly moral, are to be allowed; but for religious conſiderations to do any thing to them that is unjuſtifiable. A learned man thinketh, that the Prophecy ſpoken of by Peter, 2 Tim. 4. 1. which tels of an Apoſtaſie, bringing in Doctrines of daimons, as he explains it, is the worſhipping of theſe Saints departed; and that this was the great Apoſtaſie of the Church. Whether that be the intent of the holy Ghoſt, is not here to be diſputed. Certainly there was great Apoſtaſie in the Church from primitive ſimplicity, when they began to worſhip ſuch who had been Martyrs; yea their reliques they would in a religious manner preſerve and adore praying alſo unto them, and expecting both ſoul-mercies and body-mercies from them. Here this wine did begin to turn into vinegar, and contrary to Chriſt, they turned wine into water; that which was only for example and imitation, they turned to Adoration and worſhip, wherein they did not only derogate from the glory due to Chriſt; but even thoſe Confeſſors and glorious Martyrs themſelves, were they corporally preſent, would with Paul and Barnabas rend their cloaths, and refuſe ſuch worſhip. Certainly if the Angel did forbid John from worſhipping him, ſaying, He was his fellow-ſervant, and therefore he muſt worſhip God: How much more would the Martyrs, who were ſubject to like paſſions as we are. Though therefore the godly are afflicted and perſecuted for our comfort and ſalvation, yet take heed of ſuperſtitious exceſſe about them, turning imitation into religious adoration.
Thirdly, Thoſe that ſuffer may be very uſefull to encourage us, but then we muſt be ſure they be ſuch, who do indeed ſuffer for Christ. For no doubt all 3. The ſufferers for Chriſt may encourage us, but we are to be ſure they are indeed the ſufferers for Chriſt.thoſe who have ſuffered in any falſe way, The Heretick for his hereſies, the Papiſt for his Idolatry and ſuperſtition, have greatly confirmed thoſe that were of that perſwaſion. They did greatly comfort and animate others that did believe them to be the true Martyrs of Chriſt. So that we may ſay of ſuch, contrary to that in the Text, They are afflicted for the destruction and damnation of others. Others are hardened in their Idolatries and Hereſies by their ſufferings. Look we then, that we do propound right paterns to our ſelves, that we be not deceived, as ſometimes in Popery they have worſhipped the bone of an Aſſe or an horſe for a Saints relique; for the Devil hath his Martyrs. Hereſie hath her Martyrs; yea vain-glory hath had many Martyrs. And Auſtin ſaith, It is poſſible for a man who dieth for the truth, yet to have no other motive but vain-glory. The Apoſtle affirmeth it alſo, 1 Cor. 13. when he ſuppoſeth a man may give his body to be burnt, and yet for want of charity be a tinkling cymbal, or it will profit him nothing. This is ſo ſecret a ſinne, and we are ſo prone to it, that the Heathens did charge it upon all the Chriſtians (though falſly and maliciouſly) that they ſuffered only for vain-glory; being the more induced to think ſo, becauſe the Chriſtians did in ſuch an exceſſive manner give honour and praiſe to them.
Theſe things premiſed, let us conſider how the afflictions of others for Chriſts How the afflictions of others for Chriſt work our comfort and ſalvation. 1. Hereby we ſhall have greater aſſurance of theſe divine truths for which they ſuffer.cauſe work to our comfort and ſalvation.
Firſt, We ſhall have the greater aſſurance and perſwaſion of thoſe Divine Truths upon our ſouls, that they are not the meer inventions of men, or deluſions of our own ſouls. For how can it but greatly aſſure us, that if this were not the truth of God, they could never have that comfort, that courage, that evidence and demonſtration upon their hearts: the preſence of God with them in thoſe exquiſite ſufferings, do demonſtrate, that the truths are of God, as well as the power and comforts to be of him. It is true indeed the meer ſuffering, and that with ſome joy, the moſt exquiſite torments. For a religious opinion doth not preſently argue, that it is a divine truth, that it hath Gods ſuperſcription upon it. For many heretical and deluded ſpirits have demonſtrated much confidence and comfort: yet on the other ſide, there cannot be an external greater ſign of our love to the truth, and that it is of God, then by patient ſuffering for it. And therefore though Hereticks die, though Papiſts die for their Religion, as well as the true Martyr, yet the frame of their ſpirits and concomitant diſpoſitions are greatly different. For as their minds are corrupted with error, ſo alſo are their hearts and affections unſanctified, and therefore diſcover not the ſweet and gracious workings of Gods Spirit upon them, as the true ſufferer doth. So that it was not meerly ſuffering; it was not meerly torments, but the patience, faith and heavenly mindedneſſe, their love even to their very enemies, that did draw out others to love them. So that when we ſee others can be impriſoned, executed for ſuch Doctrines, and they be full of an heavenly, mortified, gracious heart at that time; this muſt needs work in us a greater aſſurance of the truth, eſpecially this doth confirm the more, when we ſee it is not one or two, but multitudes, yea millions, which have given teſtimony to ſuch truths and that by their bloud, that ſo many ſhould thus be willingly undone for that which is a falſhood, is very improbable. And therefore our Divines do uſually bring the conſtancy of Martyrs, as an argument to prove the divine truths of the Scriptures. Oh then ſhalt thou doubt? Shalt thou queſtion, whether this or that be truth, when thou haſt ſuch preſidents of ſo many laying down their lives to confirm it?
Secondly, From the ſufferings of others for Christ and his way, we may be 2. Hence we may be encouraged to truſt in God, and depend upon him, to enable us alſo, if he ſhould call us thereunto.greatly encouraged to truſt in God, and to depend on him, to enable us alſo, if he ſhould call us thereunto. How apt are the people of God to be deſpondent within themſelves, to be afraid of their own weakneſſe and hypocriſie, ſaying, their hearts are ſo carnal, ſo unmortified that they know not to part with any thing, much leſſe life it ſelf for Chriſt? He cannot, will one ſay, he dare not ſay with Peter, Though all men forſake Chriſt, yet he would not; but rather if there be any that will deny Chriſt, he ſhould be the man. This temptation is very incident to the gracious heart. But if they look off from themſelves to theſe champions before their eyes, what hope and confidence may they attain unto in the Lord? For what were thoſe confeſſors of themſelves? Were they not men? Were they not fleſh and blood as well as thou art? Were they not affected with wives, children, and life it ſelf? Were they marble and rocks? No ſurely, but they were ſubject to all ſuch temptations as thou art, and yet God was with them, he raiſed them up above their own ſtrength. So that while thou art out of this fight, thou canſt not conceive what ſtrength, and what gracious influence God will vouchſafe unto thee. As we read of one French Martyr in Fox his Martyrologie, that was exceedingly poſſeſſed with fear about ſuffering, inſomuch that he diſguiſed himſelf, and took upon him to be a pedlar, carrying ware up and down; but being at laſt diſcovered, and hiding himſelf in a buſh, no ſooner was he apprehended, but as he acknowledged afterwards, as ſoon as ever the enemy had laid hold on him, that ſpirit of fear and cowardlineſſe left him, being filled with undaunted courage. If therefore we read the lives and deaths of thoſe who have been perſecuted for Chriſt, and obſerve what wonderfull ſupports they have had, and how God hath glorified himſelf in their infirmities: ſo that with Paul they could ſay, I could do all things through Chriſt that ſtrengthens me, they did partake of a kind of Omnipotency: And at another time he ſaith, When I am weak, then am I ſtrong. This may make thee, though a Lamb for meekneſſe and innocency, yet a Lion for courage and ſpiritual fortitude. Hence the Apoſtle, when Heb. 11. he had inſtanced in the great atchievements, many worthies had accompliſhed by faith, at the twelfth Chapter he beginneth, Seeing we are compaſſed about with ſuch a cloud of witneſſes, or Martyrs, for ſo we may render it, Let us runne the race that is ſet before us. We have ſuch a cloud of witneſſes, that as the cloud did direct and guide the people of Iſrael in the wilderneſſe; ſo alſo ſhould the lives and examples of ſo many (called for that end likewiſe a cloud) guide us and teach us. Who then can be diffident, unbelieving, fearfull, when he hath ſuch encouragements before his eyes?
Thirdly, From the conſideration of ſuch worthies ſuffering for Chriſt, we may alſo take occaſion to rejoyce, and to be glad. So farre ſhould we be from ſhrinking 3. Hereby we may take occaſion to rejoyce in God, as enabling them, and as having promiſed to do ſo to us.and apoſtatizing from Chriſt, there are ſeveral cauſes of rejoycing; partly in God, bleſſing and praiſing him, who doth ſo much exalt himſelf in weak veſſels. As God hath alwayes delighted to bring about the greateſt glory to himſelf by abject and contemptible means. Thus alſo he doth by the ſufferings of his people; that which is moſt unlikely, by that he magnifieth himſelf: and that God is ſeen, and made great in the world, this ſhould mightily rejoyce us, partly, Becauſe we have the ſame God, and the ſame promiſe that they had. And therefore wee may look to rejoyce as well as they. They have not a more mercifull or powerfull God than thou haſt; neither have they more excellent or better promiſes than thou haſt. So that as fire kindleth fire, thus their joy may produce joy in thee.
Fourthly, From the ſufferings for Chriſts ſake we may informe our ſelves 4. Hence we may inform our ſelves they were in earneſt, and real for Chriſt.much in this great leſſon, that they were in earneſt, and real for him. It was not only words, or a profeſſion, but a lively ſubmiſſion unto the wayes of Chriſt. That which the Scripture complaineth of ſo much, is the general ſinne of the Chriſtian world, They follow Chriſt, becauſe of loaves: They profeſſe him while the ſcorching heat of the Sunne doth not ariſe; but when once Chriſt and their earthly comforts cannot ſtand together, then they diſcover their unſoundneſſe, and that they had no root at all. But thoſe that ſuffer for Chriſt, they profeſſe no more with their tongues then they manifeſt in their lives, Non loquimur magna, ſed vivimus, as Cyprian, We do not ſo much ſpeak great things, as live them. This was the great Objection to Seneca, and ſuch moral Philoſophers, that they had expreſſions about Virtue, but in their practice were farre from it. Seneca was forced to purge himſelf in this accuſation. But neither he, nor Socrates, nor Aristotle, nor any of thoſe Maſters in Morality, could acquit themſelves. Aristotle that maketh Temperance a vertue, and that he only is temperate who doth it for virtues ſake, that a virtuous man will rather die than do an evil or diſhoneſt action, yet he kept a whore, yea and ſacrificed to her, as the Heathens did to a goddeſſe. He was moved to ſtudy Philoſophy by the inſtinct of Pythias, which is no more than by the command of the Devil. He was ungratefull, betrayed his Countrey, and then afterwards had a great hand in poiſoning Alexander, which made Caracalla the Emperour, expell all Philoſophers of Ariſtotles Sect, becauſe of his miſchief to Alexander. He was alſo exceeding covetous; for this end Lucian bringeth Alexander in hell upbraiding Ariſtotle, that therefore he made riches part of the Summum bonum, that under that pretext he might the rather heap up wealth; inſomuch that Lactantius ſaid truly of him, Ariſtoteles nee Deum coluit, nec curavit. So that theſe great Moraliſts were like ſome Painters, who can draw excellent and beautifull pictures, when they themſelves are foul and deformed. So that to adde action and ſuffering to our profeſſion, when we are called to it, this is to ſhew we are Chriſtians indeed, Nunc incipio eſſe Chriſtianus, ſaid Ignatius, when he was going to his Martyrdom.
Laſtly, By thoſe that ſuffer we may learn to crucifie our hearts to the world, 5. Hence we may learn to mortifie our hearts to the world.to be weaned from all comforts, not to love them more than Chriſt. Oh ſay, I find my heart ſo inordinate, ſo glewed to theſe dear relations I have; I find them ſo cleaving to my heart, that much prayer, faith and meditation cannot caſt them out. What a ſhame is this? I look upon the Martyrs, I ſee wives, children, eſtates, goods were nothing; Chriſt was all, Heaven was all: Oh how unworthy am I to be compared with ſuch glorious ſervants of Chriſt! I have not the Martyrdom of the heart, and how then can I endure that of the body?