An Expository Comment on 2 Corinthians 1, Exposition · Sermon 58
SERM. LVIII.
How uſefull it is to the children of God, to know the Afflictions which the Saints ſuffer for Chriſts ſake: And why the Preaching concerning the Saints afflictions, even from Heathens, is neceſſary to Christians, though for the preſent they be in peace and quietneſs.
2 COR. 1. 8.
For we would not, brethren, have you ignorant of our trouble which came to us in Aſia, that we are preſſed out of meaſure, above ſtrength, inſomuch that we deſpaired even of life.
WE are now arrived at the eighth verſe, which Piſcator maketh the beginning of that Apologetical Narration, which we have Paul declaring in the following part of the Chapter againſt thoſe calumnies that were caſt upon him. The firſt whereof was his levity and inconſtancy. For having promiſed to come to them, he did not, which the falſe teachers branded with mutability. Now it is thought that Paul inſtanceth in this great trouble he met with in Aſia, as the cauſe why he did not come, as he had promiſed. But I rather joyn with thoſe, that do make it part of the precedent Diſcourſe about afflictions and conſolations in them. So that what he had in the general only ſpoken of before, he now illuſtrateth in particular; becauſe (ſaith Cajetan on the place, Sermones morales, &c. Moral Diſcourſes are the more effectual, by how much the more particular they are. Paul therefore having in the general aſſerted the bleſſed fruit and gracious iſſue of afflictions to ſuch as believe; he inſtanceth in himſelf, by an heavy affliction which did befall him, and of the wonderfull deliverance which God vouchſafed to him. He was like Jonah even in the whales belly, and yet God vouchſafed mercy and conſolation to him.
So that in the words we may take notice of,
1. The Deſcription of the trouble it ſelf. And
2. The Introductory Expreſſion to it.
We begin with the latter at this time, the introductory Expreſſion; and in that Of the compellation which Paul uſeth, brethrenwe have the Compellation, foreign, brethren; a Title which Paul often delighteth to uſe; wherein he doth demonſtrate his humility and meekneſſe. For though conſtituted in ſo eminent an Office as the Apoſtleſhip was, yet he looketh upon all believers, as his brethren. Though he had a paternal power in reſpect of his Office, yet ſuch alſo was his humility therein, that he accounts of them as brethren, ſo farre was he from affecting any tyrannical dominion over them, he joyneth a fraternal affection with a paternal office. But of this more in the laſt verſe. This Title alſo ſignifieth that love and Chriſtian communion, which is to be amongſt Paſtor and people; no contentions, no variance or diviſions are to be entertained. But of this alſo enough hath been ſpoken elſewhere.
Come we then to the Introduction it ſelf, foreign, I would not have you ignorant. This expreſſion the Apoſtle commonly uſeth, when he is to Of the expreſſion, I would not have you ignorant.ſpeak of ſomething that is of a very weighty and momentous conſideration. Rom. 11. 25. I would not have you ignorant of this myſtery, that blindneſſe in part is happened to Iſrael. So 1 Cor. 10. 1. 1 Cor. 12. 1. Concerning ſacramental adminiſtrations, and the nature, with the uſe of ſpiritual gifts, Paul would not have them ignorant. Likewiſe 1 Theſſ. 4. 13. Paul ſpeaking of that great and wonderfull day of Chriſts coming to judgement, with the manner of this judicial proceſſe, ſaith, I would not have you ignorant. So that by this expreſſion we may ſee, that the hiſtorical paſſage which Paul mentioneth of his Aſi…n trouble, was of great uſe and well worthy to be known. The falſe Apoſtles they took occaſion from Pauls ſufferings to contemne him, and to bring him into diſgrace, as if he had been a turbulent and ſeditious perſon; but Paul is ſo farre from being aſhamed of his troubles, or deſirous to conceal them, that he rather deſireth to publiſh them, that all who fear God may know of them, as alſo Gods gracious dealing with him in the iſſue. Obſerve,
That it is of very great uſe to know what are the afflictions and troubles which do 'Tis of great uſe to know the afflictions of thoſe who ſuffer for Chriſts ſake.befall the ſervants of God for his ſake.
The Hiſtory of the Saints ſufferings, what they have endured, how wonderfully God hath preſerved and comforted them, is of very great practical uſe. The people of God have a communion, not only in Church-duties, and Church-priviledges, but alſo in afflictions and ſufferings; and therefore if he as a man ſaid, Nihil humani à ſe alienum, we may ſay, Nihil Chriſtiani, &c. No man is to account that as ſtrange, which he heareth any Chriſtian may labour under. Thus Coloſ. 4. 7, 8, 9. Paul being in bonds for the Goſpel, doth on purpoſe ſend One ſimus and Ty…hicus to them, to declare his eſtate to them, and alſo to know how it ſtood with them, becauſe by ſuch mutual intercourſe, there is a mutual edification of one another.
I ſhall briefly inſtance in ſome general great advantages that may be made, by our underſtanding of the afflictions and troubles, that are very heavy upon others. And
Firſt, Hereby we ſhall be the more provoked to pray for them, to wreſtle with God in their behalf. It is good to conſider, how earneſtly Paul, though Reaſons. 1. Hereby we ſhall be more provoked to pray for them.ſo eminent and choice a man in holineſſe, doth deſire the prayers of others; and therefore when he had ſpoken of that confidence he had in God, who as he had, ſo alſo would for the future deliver him, he addeth, verſ. 11. You alſo helping together by prayer for us; as if none of thoſe great mercies Paul looked for could be brought forth, but by the help of their prayers. This then is that, which maketh the godly deſirous, that others who fear God, may know how it is with them, what temptations they lie under, what afflictions they grapple with, that ſo they may have the effectual fervent prayers of a righteous man, which availeth much. Though the prophane deride and ſcoffe, yet the prayer of any true godly man is greatly to be valued, and much to be deſired.
Secondly, As ſuch are thereby provoked to pray to God for them; ſo when 2. Hereby they will be more encouraged to bleſs God, when they are delivered.God ſhall mercifully deliver them, and turn their afflictions for good, then they will alſo be encouraged to bleſſe and praiſe God alſo in their behalf, and thus more glory redoundeth ſtill to God. Thus alſo the Apoſtle, verſ. 11. declareth, That by the meanes of many perſons thankes may be given to God on our behalf. Thus you ſee no Chriſtian is to live to himſelf, but it is his duty to be praying to God for others, and praiſing God in the behalf of others; but how little are the people of God exerciſed in theſe communion duties? How little zealous in prayer for others, but farre more negligent in the praiſes of God for others? When doeſt thou bleſſe God for the mercies, deliverance vouchſafed to the afflicted Saints of God, as if they were thy own? This publick affection is greatly wanting in believers, who do not conſider they are of the body.
Thirdly, By knowing the afflictions of others, and their holy deportment under 3. Hereby we may learn patience, zeal and heavenly mindedneſs, and other graces.them, thou mayeſt thereby learne patience, zeal, heavenly mindedneſſe, and many other graces. Afflictions are Gods ſchools, and that whether on thy ſelf, or on others. How much patience may we learn by the afflictions upon Job? Thus James 5. 10, 11. The Prophets who ſpake in the name of the Lord muſt be taken as an example of ſuffering affliction, and of patience; and ye have heard of the patience of Job: How greatly did the waves of God paſſe over his head? No Martyr, as Chryſoſtome amplifieth it, came near Job in all their ſufferings: and therefore the holy Ghoſt thought fit to have the Hiſtory of Job recorded, that all might know and learn by it. Be not then a ſtranger to the ſufferings of Gods people, but inform thy ſelf about them, to imitate their graces, to be encouraged to do the like, when God ſhall call thee to fight his battels.
But you may ſay, What uſe can be made from the preaching about ſuch afflictions Qu. What uſe is to be made of preaching about ſuch afflictions which Paul and other Chriſtians ſuffered from Heathens? Anſw. 1.which Paul, and the other primitive Chriſtians ſuffered from Paganiſh and Heatheniſh enemies? We have no Neroes or Diocletians, neither are we called to priſons and Martyrdome. To what purpoſe is it to preach of ſufferings to thoſe, who live in all quietneſſe and freedom? What uſe or good improvement can we make of it?
Therefore it is neceſſary to anſwer this Objection. And
Firſt, By the ſame reaſon you may ſay, To what purpoſe did the Spirit of God cauſe this Chapter to be written, with many other paſſages of the like nature, which treat of afflictions, and that from Pagans? Certainly, though we be not for the preſent exerciſed as they are, yet the record of this, the Doctrine about this is of very great concernment. Therefore
Secondly, Though thou art not called to be a Martyr, or to ſuffer from ſuch enemies, yet there is none that will live godly, but they ſhall meet with afflictions one way or other. We read of no child of God without his tribulations. None can come into Canaan, but they muſt firſt go thorow a wilderneſſe: They muſt firſt with Chriſt ſuffer, and ſo enter into glory. We told you, that there are afflictions of divers ſorts; There are real, and there are verbal afflictions. Though thou doeſt not ſuffer in thy life, and in thy liberty, yet thou mayeſt in thy name, and in thy outward comforts. There is no man, which liveth in a zealous, lively manner for God, and endeavouring to pull down the kingdom of Satan; but the Devil and his inſtruments will raiſe oppoſition enough againſt him; and therefore it is good to hear Sermons about ſufferings for Chriſt. For though thy troubles be not ſuch great and bloody ones, as the Martyrs have been, yet thou art to drink part of this bitter cup: The Lord he hath given thee a portion in theſe tribulations: and truly there is not the leaſt affliction befals us in the way of God, but if God did not preſerve us, and keep us by his grace, we ſhould ſinke under it. The frowhe of a man, the fear of a mock is enough to diſcourage us from our duty, if God doth not corroborate us. If therefore the world doth not hate us, if that be not a profeſſed enemy to us, we may juſtly doubt, whether we be the Womans ſeed, or not rather the Serpents ſeed. Seeing therefore thou haſt thy tribulations more or leſſe, and that for righteouſneſſe, thou mayeſt improve this truth for thy edification.
Secondly, What though the Church of God meeteth not with perſecutions and Anſw. 2.troubles from Pagans and Heathens, yet thoſe it ſuffereth from ſuch who pretend to Chriſt, and judge it ſpecial ſervice of God ſo to afflict them, have a ſharper ſting in them. What miſeries and bloudy cruelties have not many godly Proteſtants ſuffered from Papiſts? who yet glory that they only are zealous for Chriſt, that others are blaſphemers and enemies to Chriſt, and therefore ought to be puniſhed with ſuch ſevere cenſures. Now may not ſuch Martyrs and ſufferers receive as much comfort, as if they had been perſecuted from Heathens? Yea doubtleſs; for in ſome reſpects their ſuffering is the greater, and their conſtancy the more admirable. When the holy Prophets were ſtoned to death by the people of the Jews, that yet thought themſelves to be the onelyonly people of God, this did not diminiſh but aggravate their glory. The patience of Abel was more admirable in being ſlain by his brother Cain, then if it had been by a ſtranger. If therefore thy ſufferings ariſe from ſuch who highly pretend to the glory and truth of Chriſt: Be not deſpondent, for thy crown of glory will herein be greater, than if it had been from open adverſaries. Hence it is obſervable, how remarkably the Scripture ſpeaketh of thoſe who ſuffered by Antichriſt, Rev. 13. 10. Here is the patience, and the faith of the Saints, which is again mentioned, Rev. 14. 12. A true Chriſtian ſuffering from falſe Chriſtians, hath not the promiſes of God obſcured or diminiſhed hereby to him, but rather enlarged; for God conſidereth both from whom it is thou art troubled, and the cauſe why, and the manner how thou beareſt it.
Thirdly, Theſe truths about ſuffering for Chriſt are uſefull even to ſuch who enjoy all freedom and abundance; becauſe there is a two-fold Martyrdom, Martyrium Anſw. 3.cordis, and Martyrium corporis; a Martyrdome of the heart, and a Martyrdom of the body. If therefore thou art not called to ſuffer bodily, it is certain thou muſt ſuffer ſpiritually, Habes quod in te occidas; if others do not martyr thee, thou art to martyr thy ſelf. Hence is that duty, Of offering up our ſelves as a Sacrifice to God. Hence it is we are commanded, To deny our ſelves, to take up our croſſe, to pull out the right eye, to cut off the right hand; and the conſtant practice of Chriſtianity is, To mortifie the fleſh, to crucifie the fleſh. Inſomuch that the ancient Writers do frequently compare this ſoul-mortification to the bodily Martyrdom. He that doth abſtain from the ſeeming pleaſures and profies of ſlane, this man is a ſpiritual Martyr. He that doth crucifie his will, that doth ſubdue and conquer his corruptions, it is as much from the grace of God, as he that is enabled to lay down his life for Chriſts ſake; all theſe come from the ſame principle. There is required an inſuperable divine and efficacious power of grace to bring the heart to any holy duty, to avoid any ſinne, from pure and holy motives. It is therefore of conſequence to hear of the conſolations which God giveth in ſufferings: for if thou haſt not corporal ſufferings, thou haſt ſpiritual ones, and therefore God he will proportion thy comforts to thy exerciſes.
Fourthly, It is good to underſtand and poſſeſſe our ſouls with the afflictions of others, that hereby we may acknowledge the mercy of God to us, if he Anſw. 4.give us Sun-ſhine dayes, when others have lived in trouble ſome times. Say not then, What are theſe Sermons of ſuffering to us, who are not exerciſed? for they greatly concern thee, ſeeing that hereby thy heart is to be raiſed up to more thankfulneſs, to more joy in bleſſing and praiſing of God. Is it not a mercy that thou didſt not live in Queen Maries dayes; That thou art not one of thoſe mentioned by the Apoſtle, Who wandered in ſheepskins and goatskins, who had no ſetled aboad or quietneſſe in any place. They did eat their bread with trembling, and drink with fear and aſtoniſhment, flying from one place to another, parents bereaved of children, husbands of wives. Now when thou ſhalt conſider, what ſad times many of the people of God have lived in, and thou haſt daies of peace and abundance, Is not this like fire in thy boſome to inflame thee with the love of God, and conſtantly to bleſſe him?
Fifthly, It is good to know the ſufferings of others, though thou art freed, Anſw. 5.becauſe none knoweth when the time of thy trial may come. The times of the Churches peace, and of her troubles are in Gods hands, and theſe times are only known to himſelf; Thou knoweſt not what heavy ſufferings thou mayeſt be put upon ere thou dieſt, and therefore it is good to be providing the whole armour of Chriſt, before the day of fighting doth approach. The Mariner hath not his inſtruments to provide in the midſt of the ſtorm, but he doth prepare for it: ſo neither is the ſouldier then to furniſh himſelf with weapons, when the enemy is approaching to him. Do thou therefore hear much, know much, and be inſtructed much about the patience and ſufferings of the Saints, that when God ſhall call thee to it, it may not ſeem a ſtrange, and a new thing to thee.
Uſe of Inſtruction, not to be afraid to hear of, and know all the difficulties and calamities which will accompany the powerfull way of owning Chriſt. How carnal and ſelf-ſeeking are our hearts, with the Diſciples to flee from Chriſt, when he is carried to the Croſſe? We would receive good from Chriſt, but not evil; whereas if thou doeſt conſider it, thou ſhalt find the earthly and the worldly man is more afflicted and troubled in getting the things of the world, then thou in obtaining of Heaven; and what a ſhame is it, that they ſhall be more patient and enduring for theſe worldly goods, then thou art for heavenly? Doth not the earthly man ſay to his gold, what ſhall ſeparate us from the love of it? Doth he not ſay, for the love of thee I am killed all the day long? This is the golden Image that every one fals down and worſhips. Oh then ſhame thy ſelf, ſaying, How much can theſe ſuffer? How much can theſe bear, and for that which will damn them at laſt? But my carnal, fearfull heart is afraid to ſuffer for Chriſt, who will give me eternal glory. Shall the Devil have his martyrs, the world its ſufferers, and ſhall not Chriſt have ſuch as will leave all to have all by him again?