An Expository Comment on 2 Corinthians 1, Exposition · Sermon 52
SERM. LII.
How Salvation is promoted and advanced by our Sufferings for Chriſt.
2 COR. 1. 6.
Which is effectual in enduring of the ſame ſufferings, which we alſo ſuffer.
WE are now come to the third particular in this Text, which is the amplification of the end ſpecified of the Apoſtles ſufferings, eſpecially the latter, viz. Salvation, which Salvation is effectual. Wherein we may take notice,
1. What is attributed to Salvation, foreign.
2. The manner how, foreign, in enduring; with the object of the ſame ſufferings, We alſo ſuffer.
I ſhall at this time only conſider the Attribute, or what is predicated of our Salvation, it is effectual. The Greek word foreign is conteſted about. Some, eſpecially Eſtius is very induſtrious to prove, that it ſhould be rendred paſſively. Thus, which Salvation is wrought. And it is true indeed among prophane Authors, the word is uſed paſſively; but in the New Teſtament in ſome places, it muſt needs be rendred actively. For whereas the word is uſed four times in the New Teſtament, in all which places we tranſlate it actively; yet he contends for the paſſive ſenſe, as Gal. 5. 6. Faith which worketh by love, he will have it, which is wrought by love: Whereas Vaſquez granteth it may be rendred actively. So Jam. 15. 16. the foreign, we tranſlate, The effectual prayer, he would have the prayer wherein the Spirit of God doth ſo powerfully move us, that we are acted rather than act. Even as afterwards in the Church, thoſe who were poſſeſſed by the Devil, were called foreign. But though in this place he may argue ſomething probably, yet in the two other places, Epheſ. 3. 20. According to the power, foreign, which worketh in us. Col. 1. 29. Striving according to his working, foreign, which worketh in me mightily: Here he cannot with any colour underſtand it paſſively. It is true, there is another word foreign, which is in the active ſenſe uſed ſo 1 Cor. 16. 9. Heb. 4. 15. but that doth not hinder, but that this in the middle voice may be rendred actively. Certainly though Greek Authours do not, yet the Apoſtle uſeth the verb foreign, actively, as 2 Theſſ. 2. 13. The Myſtry of iniquity worketh. For whereas the ſame Eſtius would have it paſſively, It is wrought, or is in agitation, that is no wayes probable: for 1 Theſſ. 2. 13. the word of God is there ſaid foreign, It effectually worketh in them that believe. So alſo the word is uſed actively 2 Cor, 4. 12. and Rom. 7. 5. It is not then neceſſary that the word ſhould be uſed paſſively. Hence Eraſmus and our Tranſlators render it actively, it is effectual, yet I rather joyn with thoſe, that think it more genuine to underſtand it paſſively in this place, Which ſalvation is wrought by patience in afflictions. And this is conſonant to other Texts, of which I ſhall inſtance in one afterwards. Certainly Chryſoſtome aggravateth the paſſive ſignification; he did not ſay (ſaith he) foreign, but foreign; yet the active ſenſe, if it be retained, cometh to the ſame purpoſe with the paſſive. For the Apoſtle contends, that by afflictions for Chriſts ſake, our ſalvation is advanced: Salvation puts forth it ſelf, and thereby is more exalted by theſe ſufferings, which certainly muſt be of unſpeakable comfort, to think that by theſe I am the more prepared for Heaven, and my glory will the more increaſe. Only you muſt remember alwayes, that theſe ſufferings have no cauſality or meritoriouſneſſe in them; it is onelyonly the gift and grace of God, hereby to increaſe our bleſſedneſſe; for after all our ſufferings, we are unprofitable ſervants, and might be thrown into hell. Obſerve,
That the ſalvation of believers is promoted and advanced by their ſufferings The ſalvation of believers is promoted by their ſufferings for Chriſt.for Chriſt.
Let none with Simon the Cyrenean be compelled to bear Chriſts croſſe; let them not grudge and repine, thinking they ſuffer more than Chriſt will ever make them amends for, that they are loſers by him; for no leſſe than eternal ſalvation is exalted hereby; thou haſt gold and precious ſtones for parting with this earth. The Text I promiſed to confirm this truth, and is a parallel with mine, is 2 Cor. 4. 17. where the Apoſtle ſheweth the unſpeakable benefit that we have by our afflictions for God, Our light affliction, which is but for a moment, worketh for us a farre more, and eternal weight of glory. It is but a light affliction; light in compariſon of hell torments. Are thy ſufferings like to the ſufferings of the damned in hell? yet thou haſt deſerved them. And then light in compariſon of the weight of glory. There is no proportion between that everlaſting bleſſedneſſe, and thy afflictions: If thou ſhouldſt for millions of years endure ſuch torments as the Martyrs did, yet that was not equivalent to one hours being in Heaven. Again, he ſaith, It is but for a moment.] All thy afflictions are not eternal afflictions: Thou ſhalt not for ever and ever be thus in a ſuffering condition, compare it with eternity, It is but a moment. Now theſe afflictions thus diminiſhed by him, do yet work for us an exceeding and eternal weight of glory. Oh the goodneſſe of God, not the merit of man, that bleſſeth ſuch contemptible things with an everlaſting reward! It is true, the Papists do moſt arrogantly from the word foreign inferre, that afflictions have a cauſal and meritorious influence upon our ſalvation; that we are to abhorre ſuch thoughts, as that we ſhould have Heaven, Per modum eleemoſynae, but coronae, Not by way of alms, but by way of a crown for our ſtriving and conquering. But let men preſumptuouſly diſpute this in their Books; when they are to give up an account to God, and to ſtand before his barre, they will then plead mercy, and not juſtice; but the Word doth not ſignifie cauſality: onelyonly that order God hath appointed, that by theſe ſufferings we ſhall come to glory. And indeed to inter any cauſality or merit from that Word, would be plainly to derogate from the Apoſtles intention, which is to ſhew the great diſproportion that is between theſe light afflictions, and that eternal glory, there is no equality between them; whereas if they had a meritorious cauſality, there muſt be a condign proportion between them.
But let us purſue this comfortable Doctrine. OnlyHow ſufferings advance our ſalvation. 1. They help to make us mourn for ſin, and turn to God.
Firſt, Lay this as a foundation, that when we ſay, Our ſalvation is promoted by afflictions, you muſt not underſtand this, as if they of themſelves did it; but it is ſolely by the power and grace of God. For in many Apoſtates, and ſuch who had not deep rooting, ſufferings did not promote their ſalvation, but their damnation: Even as to herbs not well rooted, the heat of the Sun doth wither them: So that ſome men falling into afflictions, are like noiſome herbs thrown into the fire, which make the more unſavoury ſmell; like earthen veſſels, that break in the fire. They never diſcover their rottenneſſe, their love to the world, their unbelief ſo much, as in thoſe times. It is true, the Apoſtle ſaith, Rom. 5. 3. That tribulation worketh patience: But that is not to be underſtood of it ſelf, for in many it worketh impatience and unbelief; but by the power of God moving in theſe waters; there doth come healing. So that the preſence of God, and his aſſiſtance is that alone which can turn theſe ſtones into bread. Hence alſo afflictions do not advance our ſalvation, as the Word preached doth; for that alone is properly the inſtrumental cauſe in Gods hand, both for ſanctification and glorification; as afflictions are onelyonly occaſional, and ſet home by the Word. It is true, the Word it ſelf doth not convert or ſave, by any inherent virtue, as the fire burneth, but by the co-operation of God with it; yet afflictions have not that efficacy, or reſpect in the ſame way, as the Word hath. By ſufferings then we are as the ſtone by its hewing and ſawing, prepared for that everlaſting building in Heaven; but it is the grace and power of God that doth poliſh and ſmooth us, otherwiſe through tribulations we ſhould enter even into the kingdom of hell.
But let us examine, Wherein theſe heavenly ſufferings do thus carry on our ſalvation. And
Firſt, They are a ſpecial means to humble us, to bring us low in our own eyes, to repent of all the evil we have done, and to turn unto God. As mad men are caſt into priſon, kept in the dark, and under all hardſhip, to bring them to their mind again: Thus doth God with thoſe that are his. So that it is an effect of his love to bring us into tribulations. It is his love, that maketh him to chaſtiſe us, Heb. 12. O beatum cui Deus dignatur iraſci. (Tertul. lib. de patientiâ.) O bleſſed is he to whom the Lord vouchſafeth to be angry! And this is true, not onelyonly in afflictions meerly for ſins, but alſo in our ſufferings for Chriſt. For though the motive be thy faithfulneſſe in owning of Chriſt and his way, though it be not for thy ſinnes principally, but thy graces, that thou art thus exerciſed, yet God hath ſome reſpect to thy ſinnes alſo. Therefore ſuch tribulations they are of a mixed conſideration, thy gracious love to Chriſt provoketh the adverſary, yet thy ſinnes alſo God looketh at in this fiery tryal to purge them away. Hence 1 Pet. 4: 16, 17. the Apoſtle encouraging believers to ſuffer as Chriſtians, and that by many arguments, he bringeth one amongſt the reſt, that relateth to their ſinnes, For judgement muſt begin at the houſe of God. Theſe perſecutions he calls them judgements, and that in reſpect of the godly, which denoteth, That although God did honour them, as ſuffering for his truth, yet he did alſo judge them in thoſe ſufferings for their ſinnes. It is then the duty of all Champions and ſufferers for Chriſt, as to rejoyce, becauſe they are accounted worthy to ſuffer for him: So alſo by thoſe tribulations to humble themſelves, to condemn and judge every ſinne that they can diſcover. It is a falſe and ſinfull opinion of ſome, mentioned by Raynardus (Lib. de Martyrio.) that affirmed, Whoſoever did ſuffer for the faith of Christ, his very Martyrdome was enough to cleanſe him; ſo that he was not bound in, or before his ſufferings to repent for ſuch ſinnes, as his conſcience might re-mind him of. No, were it poſſible for a man to give his body to be burnt for the truth, and yet not to mourn for, and bewail the ſinnes he was guilty of, ſuch Martyrdome would not profit him. So that as God commands the Iſraelites, when they went to warre, that they ſhould cleanſe the Camp of unclean things: Thus alſo all thoſe who ſuffer for Chriſt, and in ſome ſenſe may be ſaid to fight the battels of the Lord, it is their duty to arraigne themſelves for their ſinnes, and to pray, That this waſhing of them, may take away their ſpots and filthineſſe.
Secondly, Theſe afflictions for Chriſt, do much promote our ſalvation, 2. They inform us more of God, and Chriſt, of his grace and power then we knew before.Becauſe they are a School to every believer, whereby to know more of God and Chriſt, of his grace and power then ever they did before. Theſe ſufferings lead us into much experimental knowledge of God, and his wayes Theſe ſee the wonders of God in the depths. A man not afflicted knoweth not what the experiences are that uſually the godly find in ſuch exerciſes. Hence as David acknowledged, Pſal. 119. Before he was afflicted, he went astray. Thoſe afflictions did him more good than his mercies. Thus alſo the godly, who as Joh, come like gold out of the fire, they can truly ſay, They would not be without thoſe teachings, thoſe experiences they have had, not for all the world: eſpecially, this they are experimentally to obſerve, How the power of God, as Paul ſpeaketh, was perfect in his infirmities; that the more his troubles did grow, the more were the ſupports and comforts of God: Inſomuch that the afflicted ſoul wondereth, and is amazed to ſee and feel the preſence and power of God with it: It hath that comfort, that courage, which it thought had been impoſſible for him ever to enjoy. For (as formerly you heard) as afflictions abound, ſo alſo do conſolations and ſupports. So that you muſt not expect God ſhould give ſuch extraordinary diſcoveries of himſelf, but in extraordinary caſes: As we read of a notable inſtance of a woman Martyr in the primitive Heatheniſh perſecutions, who being great with child, was delivered the day before ſhe was to ſuffer, and in her travail ſending forth great and grievous groans: The Jailor reproved her, ſaying, That if ſhe did thus cry out about the bringing forth of a child, how would ſhe be able to ſuffer a cruel and tormenting death? To whom ſhe well replied, That her preſent exerciſe was natural and ordinary, and therefore expected but common ſupply in that caſe, whereas her Martyrdome was extraordinary, and therefore looked for extraordinary help and comfort from God. This is to ſhew, That the diſcoveries we have in our exerciſes and troubles under the unuſual preſence, and conſolations of God, make us to ſay with Job, They had heard of God with the ear, but now they ſee him with the eye. They did but know in a riddle, now they do (as it were) face to face.
Thirdly, Theſe afflictions do promote and quicken to more grace, and more 3. Theſe afflictſons quicken us to more grace.grace will have more glory. In theſe trials and heavenly conflicts, their faith, their patience, their crucified affections to the world are more inhanced. As Grapes in the wine-preſſe ſend forth juice and ſweetneſſe: As fragrant Herbes in the fire, ſend forth a ſweeter ſmell: The Frankincenſe needeth fire to make it more refreſhing: In the race a man puts forth his ſwiftneſſe: In the fight, fortitude and valour is more manifeſted: Natural exerciſe increaſeth the health of the body: So alſo doth ſpiritual, the health and graces of the ſoul. Seeing then that theſe afflictions heat thy ſoul ſeven times hotter than they were before, ſeeing they make thy five to gain ten: No wonder if our ſalvation be exalted by them.
Laſtly, Our ſalvation is advanced by theſe ſufferings, Becauſe of the 4. Becauſe of the glorious promiſes which are made to ſuch.glorious promiſes which are made to ſuch. Some indeed have doubted, Whether there be Degrees of Glory or no in Heaven? But that may be fully proved, that thoſe Starres in Heaven doe differ from one another in Glory. And certainly, thoſe that ſuffer more, ſhall have greater Glory. Inſomuch that ſome learned men have concluded from Revel. 20. 4, 5. That the Martyrs onelyonly ſhall have a peculiar Glory beſtowed on them to reign with Chriſt a thouſand yeares here on Earth. But that being not ſo clear, we may firmly conclude, That if a drop of cold water be given for Chriſts ſake, will be ſo greatly rewarded, How much more many drops of their owne warme blood? Doe not then repine under temporal loſſes for Chriſt; it is abundantly made up ſpiritually here, and will be eternally hereafter.