Commentary on 2 Corinthians 1, Commentary · Commentary on verse 6

Commentary on 2 Corinthians 1 · Commentary · Commentary on verse 6

p. 101VERS. VI.

Whether we be afflicted, it is for your consolation, and salvation, or whether we be comforted, it is for your consolation and salvation.

IT is much in every thing, how the mind is prepared to receive what is spoken: the Apostle therefore to make way for himself in their hearts, he removes therefore scandall from his sufferings, and he shews that it was so farre, that they should take offence at it, that they ought to do as he did, to bless God for it: for as the sufferings of Christ abounded in him, so his comfort abounded And because they should think themselves no way hurt by his sufferings, and base usage in the world, he tels them in the verse, that all was for their good: no man should be offended at his own good: they had no reason to take scandall at that which was for their good, but saith he, if you think basely of me for my sufferings, you think basely of your own comfort: for my sufferings are for your good, and my comforts are for your good; whether I suffer or be comforted, it is or you.

The crosse is a distastfull thing to us, and likewise the crosse in others is a distastefull thing, not onelyonly distastfull, and bitter to us but shamefull. St. Paul knowing this, because he would (as I said) work himself into their good conceit, that he might prevaile with them for their good saith he, you ought not to think a whit the worse of me for this, for all is for you. So you see the scope of the words, Whether we be afflicted, it is for your &c.

But first he speakes of affliction alone, and then of comfort alone. If we be afflicted, it is for your good, and if we be comforted it is for your good. His reason is; because sometimes afflictions appeare without comfort: therefore he saith not, If we be comforted onelyonly it is for your good, but if we be afflicted it is for your good. Sometimes comfort is before our afflictions, that we may indure it the better God cheares us to it; p. 102Sometimes God sheds his Spirit in affliction, that there is abundance of comfort in it: but for the most part it comes after, after we have waited: but in it there is always such a measure of comfort, that supports us that we sink not: yet the speciall degree of comfort usually comes after; therefore he speaks of affliction in the first place.

If I be afflicted it is for you, &c.

The Point is easie, that

The afflictions of the Saints are for the good of others.

The afflictions of Gods Church are Gods peoples, especially the afflictions Doct. The afflictions of the Saints for the good of others.of Pastors, and Leaders of Gods Armie, God singles out some to suffer for the good of others; the good especially of consolation, and salvation, for these two goods.

How can this be that the afflictions of Gods people, are for the consolation and salvation of others?

I answer, many wayes, as we shall see afterwards more particularly: but onelyonly now to make way. Afflictions are for the good and comfort of others, because we have their example in suffering, to traine us up how to suffer: Example is a forcible kinde of teaching; therefore (saith the Apostle) our afflictions are for you, to lead, and teach you the way how to suffer. Words are not enough, especially in matter of suffering, there must be some example; therefore Christ from Heaven came, not onelyonly to redeem us, but to teach us; not onelyonly by words but by example, how to doe, and suffer willingly, and chearfully, and stoutly in obedience to God as he did.

Again, Afflictions doe good to others by ministring occasion to them, to search deeper into the cause: when they they see the people of God are so used, they take occasion hereby to enquire what is the cause, and so take occasion to be instructed deeply in matters of Religion: for mans nature is inquisitive, and grace takes the hint of any thing: What is the matter that such and such indure such things? Hereupon I say they come to be better grounded in the cause, & little occasions oft times are the beginnings of great matters: by reason that the spirit as well as wit is of a working nature, and will draw one thing from another. We see what a great Tree riseth of a little seed, how a little thing upon report worketh conversion▪ Naaman the Assyrian had a Servant, and she told him that there was a Prophet in Jurie that was a famous man, that did great matters, and if he would go to him, he should be cured of his leprosie; that little occasion being ministred Naaman comes to the Prophet, and he was cured of a double leprosie, both of soule and body, and went home a good man; so by way of ministring occasion of inquisition the sufferings of others doe good.

And then seeing the constant and resolute spirits of those that suffer it, doth them good and comforts them: for, first it makes them conceive we of the cause, certainly these men that suffer constantly, and chearefully, it is a good cause that they suffer for, when they see the cause is such a resolution and courage in the sufferers. And it makes them in love with, and begin to think well of the persons, when they can deny themselves, surely these men care not for the pleasures and vanities of the world, that can indure to suffer these. So Justin Martyr saith when he saw Christians suffer, he thought they were men that cared not for pleasures; for if they had, they would not suffer these things.

p. 103Besides, They can gather from the presence of Gods spirit, imboldening 4. They gather assurance of the same assistance.the sufferers, what they may hope for themselves if they should suffer. They may reason thus; Is God by his spirit so full and so strong in these that are flesh and blood as we are? is he so strong in women, in young men, in aged men, that neither their yeares, nor their sex, nor their tenderness, can any kind of way hinder them from these kind of abasements, and sharp sufferings? surely the same spirit of God will be as strong in me, if I stand out in the same cause, and carrie my self as they do; and there is good reason, for God is the same God, the spirit is the same spirit, the cause is the same cause, therefore it is no false reasoning: I may upon a good presumption hope for the presence, and assistance of the Spirit of God to inable and strengthen me as he did them; for the same Spirit of Godwill be strong in all.

And this is partly likewise in the intent of them that suffer: There is a 5. It is Gods intent, and their intent that sufferdouble intent; it is the intent of God to single them out to suffer for the good of others; and it is their intent to suffer that others may have good. This is one reason, why they are willing rather to suffer shame, or bodily punishment, then they will hinder others of the good they may take by their suffering. So it is Gods end, and their end. It is for your consolation, in Gods intent, and in my intent and purpose, and in the event it self: Thus you see how afflictions suffered in good cause, help for the consolation and salvation even of others: the example of those that suffer flow into the mind, and insinuate into the judgment and affection of the beholders many wayes.

And this the Factors of Antichrist know very well: for if ever there be any persecution again, we shall hardly have fire and fagor, that they may not give example; they will come to Gun-powder plots and Massacres, and such violent courses to sweep away all. They know if it come to matter of example once, the grace of God in his children, and the presence of his Spirit, that shall appeare to others, it is of a wondrous working force, they are wise enough to know that, the Devill teacheth them that wit, when he hath been put by all his other shifts.

If it be so that the sufferings of Gods Children are for the good of others, then to make some use of it.

Let us not take any offence at the cause of religion for suffering: we ought not to have an ill conceit of a cause for suffering, but rather think Use 1.the better of it. I speak it is in this regard, we have many that will honour the Martyrs that are dead, that are recorded in the book, but if any suffer in the present view, before their eyes, they are disgracefull to them. This should not be. For first of all, if the cause be good, the end of good men (by the help of the spirit of God) is for thy good. Was it not a cruell thing in Saul to strike at David when he played on his Harpe, when he sought his good and easement? To kill a Nightingale in singing, it is a barbarous thing. Gods Children by all that they suffer intend the good of others: now to hurt and and maligne them in doing good, to persecute them that indure ill for our good, or that labour and do any thing for our good, it is a barbarous savage thing: All is for the Elect, I suffer not for the Elects sake, saith St. Paul in 2. Tim. so my sufferings are for you. We may know we are elected of God, if we take good by the sufferings of others, if we take no scandall, and offence, and doe not add affliction to the afflicted, for all is in Gods intent, and in their intent for our good.

p. 104For instance (a little to enlighten the point, because it is not usually stood on, and it is a notion that may help our conceits of the excellent estate of Gods Children) Reprobation (to go as high as we may) it is for their good, to shew mercy to them, to set by, and neglect so many, and to single them out. The creation of the World is for their sakes. Gods providence directs all for their Good: for why doth he suffer wicked men? it is that they may be instruments to exercise them that are good; it is by reflexion, or some way for the cause of the good, that the wicked are suffered to be upon the earth. The administration of the world, it is not for the Rebels that are in it, it is for those that are Gods Children, and he tosseth and tumbleth Empires and Monarchies, the great men of the world, they think they doe great matters, but alas all this is for the exercise of the Church, this is reductive to the Church, by Gods providence. All their attempts are for the little flock, for a few that are a despised company, that he meanes to save, if we had eyes to see it.

So likewise his Ordinances are to gather this Church, which he hath chosen from all the world to himselfe; the Ordinances of the Ministrie, and of the Sacraments; the suffering of Ministers, the doing and suffering of Christians, all is for their good, as we see in this place; I suffer for your consolation and comfort. Heaven and earth stands for them, the Pillars of Heaven and earth would be taken asunder, and all would come to a Chaos, an end would be of all, if the number of them were gathered, that are the blessed people of God, for whom al things are. The doings and sufferings of Gods people (we doe not know indeed that are Ministers, who belong to God, and who do not) but our intent is to do good to those that are Gods, and the issue proves so, the rest God hath his end in it to harden them, and bring them to confusion, to take excuse from them: but the reall good of all our pains and suffering is the Elects.

Let us examine, what good we take by Ordinances of God, and by To make use of examples of ….the sufferings of the present Church, and the sufferings of the former Church, doe their examples animate, and quicken, and encourage us to the like courses? It is a signe we are elected of God, there is no greater signe of a good estate in grace, then a gratious heart, to draw good out of the examples of others, and to draw good out of every thing that befals us, because Gods end in election, and his manner of providence is to guide all to their good.

Again, we learn another thing likewise, how God over-rules in his providence, the projects of carnall men, of the Devil and his instruments, and Agents and Factors, God over-rules all things, that which in it self is ill, and in the intendment of the inflicter is ill, yet God turnes it to the good of others, and the good of them that suffer too. Satan intends no such matter, as it is said Isa. 10. Nebuchadnezzar thinks no such thing: Ashur the rod of my wrath, he intends no such matter, they intend not the consolation of Gods, when they wrong the Saints of God, and so exercise their patience and Grace; No, they intend their hurt, and confusions. It is no matter what they intend, but God at the first, created light out of darkness, and in his providence doth great matters by small meanes, in his providence over his Church, he doth raise contraries out of contraries, he turns the wicked proiects of men to contrary ends, and makes all serviceable to his own end.

In state-policie, he is accounted the wisest man, that can make his enemies p. 105instrumentall to his owne purpose, that can make others serve his own turne, to work his own ends by others, that are his opposites, and he had need of a great reaching head, that can doe so. The great providence of Heaven doth thus, God is the wisest Polititian in the world: All other policie is but a beam from that Sun, he can make instrumentall, and serviceable to him, his very enemies. And this is the torment of Satan, that God over shoots him in his own bow, he over-reacheth him in his own policie, where he thinks to doe most harme, he doth most good▪ in those afflictions whereby he thinks to quell the courage of the Church, God doth exceeding good to them, and enlargeth the bounds of the Church this way.

It is an ordinary speech, The blood of the Martyrs is the seed of the Church. The Word of God is the seed of the Church, how then is the blood of the Martyrs and Sufferers the seed of the Church? Thus, the Word of God is the seed of the Church, how? As it is in the Bible, in the book? No, as it is published in preaching, much more as it is published in confession; and much more as it is published and sealed in Martyrdome, by suffering: the Word of God so laid open, as not onelyonly spoken but confessed, and practised in life, and not onelyonly so, but sealed by induring any thing; thus it is the seed, and works strongly.

God over-rules all inferiours, though they have contrary motions in their own intent to his, yet he brings them about to his end. As we see the Heavens have a contrary motion to the first Heaven, that carries the rest, the primum mobile, yet they are turned about by another motion, contrary to the bent of themselves, they goe one way and are carryed another. As we see in the wheels of the Clock, one runs one way, Simile.another, another: all make the Clock strike, all serve the intent of Clock-maker: so one runns one way, and another, another. Carnall men offer disgrace and disparagement to Gods people; their intent is to overthrow all, to disgrace and to trample on the cause of Religion, but God useth contrary wheels, to make the Clock strike, all turnes in the issue to his end. Therefore though we say in our common speech, that the Devill is the God of this world, it is the Scripture phrase, and it is so in regard of the wicked that are under him, yet he is a God under a God, there is but one Monarch of the World, he is a God that hath not power over Swine, further then he is suffered. It is a point of wondrous comfort, that though we be thus used, yet there is an active providence, there is one Monarch, one great King that rules all.

It is a ground of patience and contentment in whatsoever we suffer; not Ground of patienceto look to the next instrument, but look to the over-ruling cause, that will turn all in the issue to our good. This Joseph comforted his Brethren with, you sent me and of an ill mind too, but God turned it to good. It was no thank to them, yet it was no matter, he comforted them in this, that God turned their malice to his good, and to their good too, for he was sent as a Steward to provide for them.

And it is one ground why to think more moderately in regard of anger, fiercenesse against wicked men, it is a ground of pittying of them, for alas poore soules what do they! though they intend it of malice, they are but instruments and shall be over-ruled, to do good contrary to their meaning, as St Paul saith here, Whether I be afflicted it is for your consolation and salvation. p. 106The worst intents, and designes of the enemies of Religion, was for the consolation and salvation of the Corinthians. It is good to think of this before hand, it is a ground of patience, and not onelyonly so, but of comfort, and joy; which is a degree above patience. God over-rules all thus, Therefore we should quietly cast our selves wholly upon him, willing to doe and suffer whatsoever he will have us, knowing that he will direct all to the good of the Church, to our comfort and his own glory.

Again a further use may be this to teach us to communicate our estate to others, because it is for their Good. Good is diffusive, saith St. Paul, Use 3. To communicate our estate to others.all that I do or suffer, it is for your good) to ioyn comfort, and suffering together) If I be comforted it is for you, and if I suffer it is for you. It must be by their taking notice of it, and that is not all that they ought to take notice, but we ought to let them take notice as much as we can, Come Children, and I will teach you the feare of the Lord, Psal. 34. 11. Come and I will tell you what the Lord hath done for my soule: The righteous shall compasse me about saith David. As when a man hath some great matter to tell, there will be a ring of people about him, desirous to heare what he saith, so saith David the righteous shall compasse me about, when David had sweet matter of experience, to tell what God had done for him; how he had been with him in his affliction, and delivered him, the righteous shall compass me about, I will declare it to others. For Gods children make others case their owne, they comfort them, as they would be comforted of them againe.

As they ought to do so, so we should take notice of their troubles and deliverances, how God sanctifies them to them, these things tend to edification. There is the same reason to one Saint of God as to all, and God is the same to all in the like case. Experiments are made much of in other things in Physick, and judged cases in law, and such like. Tried things in all professions are good: so tried truths should be valued. Now when a man teacheth another his experiment, it is a iudged case, a tried truth. It is not every truth that will stay the soule in the time of a great temptation, but a truth proved, a tried truth. Therefore it is good for Parents, and Governours, for friends, and for all degrees of men, to make it one way to spend their time fruitfully, to discourse with others of the blessed experiments they have had of Gods gracious providence, in the passages of their life, Abraham will teach his Children, I will tell it to him therefore saith God. It is a meanes for God to reveale many things sweetly to us: when he knows we are of a communicative spreading disposition: God gaines by that meanes, his glory is spread, our grace is increased, the good of others is multiplyed.

To goe on.

It is for your consolation and salvation.

Whether we be afflicted, or whether we be comforted, all is for your consolation and salvation. I will not trouble you here with the diverse readings of copies, some Greek copies want the word salvation, but the most that the translations follow, have both consolation and salvation: some have consolation and salvation in the first, but they repeat it not in the second. Whether we be comforted, it is for your consolation and salvation, but because the more current have both, therefore we will ioyn both, it is for your consolation and salvation.

p. 107For huper in the Greek it hath a double force, it signifies either to merit, hupon, to procure, and merit salvation, and so we doe not understand it, or huper for your good, a finall cause, it includes either a meritorious deserving cause, or a finall cause, Whether I be afflicted, it is for your consolation and salvation, not by merit and desert; so Christs suffering was, but to help it forward, in the execution of it.

I speak this to cut the sinews of a Popish point (as I meet it) which is a cousening point of their Religion, which indeed is not a point of religion, but a point of Romish policie, a point of cousenage: as most of their religion is but a trick for the belly. They have devises forsooth of the Popes treasurie, he, being the Treasurer of the Church, hath a treasurie; and what The Popes treasurie.must that be filled with? with the merits of Saints, with the superabundance: For, they can deserve and procure Heaven for themselves, and more then obey, there is an overplus of obedience, the superabundance of that is laid in a treasurie; and who should have the benefit of that but the Treasurer of the Church, the Pope? But how shall the Church come by this abundant satisfaction and merit? They must buy them by pardons, and they come not to have pardons for naught, but by purchasing of them, and hence come Popish indulgences: that is nothing but a dispencing of the satisfaction, and merits of the Saints, which they did (say they) for the Church; abusing such phrases as these, when they had more then their own obedience, they did good to others, and others had benefit by it.

A shamefull opinion, bred in the dark night of poperie, when the Scriptures were hid, and when people did lye in ignorance, and it was meerly to advantage their own selves; for indeed the Scripture saith that Gods Children did suffer for the Church: but that was not for satisfaction for the Church, but for the good of the Church. OnelyOnly Christs death was satisfactory; Christ is the onelyonly treasurie of the Church, and the satisfaction of Christ, They think they merit by their sufferings, when they suffer for their merits: And they think they merit not onelyonly for themselves, but for others too, which is a Diabolicall sarcasme. The Devill mocks them that way, he makes them ignorant of themselves. Alas, that a silly sinfull man, should think to do enough for himself, and more then enough, enough for others! The wise Virgins had but oyle enough for themselves, they had none for others, but these wise Virgins, have more then for themselves, they have for others too. It is not worth the standing on, to hinder better and more comfortable things. The phrase runs in this sense, when it is meant of Christ, Christ suffered for our satisfaction, for our redemption. And Leo the Pope, one of the the best of their Popes, and in his rank, a holy man in his time, he saith excellent well for this, sanctorum preciosamors, &c. The death of the Saints is prcious, but the death of no Saint is a propitiation for others: their death is sanctified, but not propitiatorie to others: Therefore singularis singulis; all the Saints, their death was for themselves. It is an excellent speech solus Christus, &c. every other besides Christ, their death was singular, it went not out of their own persons to do others good, otherwise then by an exemplary course (as St. Paul speaks here) but onelyonly Christ it is, in whom all dyed, in whom all are crucified, in whom all are raised, in whom all ascend, in whom all are glorified: As publique Adam his death was for all; he was not considerable in his death, as one man, but as a second Adam; who by his publique obedience, as the first publique person by his disobedience infected all; so he by his obedience p. 108and satisfaction, by his passive obedience especially when he shut up his obedience in death, all dyed in him, it was as much as if all had dyed, as if all had been crucified, and risen in him. The meaning is therefore, Whether we be afflicted, it is for your consolation and salvation, to help it forward, to help forward your comfort, by way of example, and not by way of satisfaction and merit any kind of way.

Doe but consider this one reason, (and so I will end the point) there was no Saint that ever merited heaven by his own satisfaction (therefore he could not doe good to others, by way of satisfaction) how do you prove that? By that excellent speech, in Rom. 8. The sufferings of this world are not worthy of the glory that shall be revealed. All that they suffered, was not worthy of the glory to be revealed: therefore they could not by any satisfaction of their own, merit heaven for themselves: what should we speak of others then, to do any good to others (I mean) by way of satisfaction. But he shews this in the next words more clearly, how good is done to others, Whether we be afflicted, it is for your consolation and salvation.

Which is effectuall in enduring the same sufferings that we also suffer.

It is read in the Margine, and most go that way, and the oldest Interpreters too: some Translators have a word as fit in the margine, as in the text oft times, and they leave it to the Readers to take which they will. It is good and usefull both wayes, but the most go that way, and it is more clear. The meaning is this, Whether we be afflicted, it is for your consolation & salvation, which salvation of yours is wrought out, in induring the same sufferings that we also suffer. If it be read [effectual] as it is in the text, & not in the margine, then it is thus, If we be afflicted, it is for your consolation and salvation, the assurance whereof in you is effectuall, to make you indure the sufferings that we suffer.

Now here must be a thing cleared.

How salvation is wrought by affliction?

I answer, Salvation is wrought by Christ, by way of merit, and procurement, and purchase, and satisfaction to divine justice; but salvation in regard of the profession of it, is wrought by afflictions, that is, we come to have it by this way. We may consider salvation in purchase, and title, and salvation in possession, and investing into it: salvation in title and purchase is wrought by the death and sufferings of Christ, who hath this preminence to be called, and stiled a Saviour: but though it be gotten by him, it is not possessed but by a certain way and course. That salvation the title whereof we have by Christ, it is not possessed or entred into, but by a course of suffering and doing. God hath measured out so many holy actions for every Christian to doe, and so many things for every Christian to suffer, so many grievances, if he be of yeares of discretion (God hath a way to save Children which leane to his wisedom, but) this way God saveth men, they have a cup measured to them, they have so many afflictions to suffer before they be possessed of that which Christ hath purchased: so it is wrought in regard of possession, in suffering the same afflictions that others suffer.

There are two ways, doing good, and suffering for good, that are the beaten way to obtain salvation, which salvation is wrought by the satisfaction of Christ. Marke here, he saith our sufferings tend to your comfort and salvation. p. 109How? because it helps you to indure the same suffering: by seeing others suffer, and by induring the like, we come to the possession of salvation in the end, because by seeing them suffer, we are incouraged to suffer. The point hence is this, that,

Whatsoever good we take by the sufferings of any, it is by stirring up and strengthning Doct. The good we have by others afflictions is by stirring up grace in us.some grace in us.

Whatsoever good we take by any, set Christ aside (from whom we take good likewise by way of example, as well as merit; but in a singular respect by way of merit;) but for others, whatsoever good we take it is not direct, it is not immediate, but onelyonly by stirring up some grace by strengthning some grace in us. There is no good derived from others to me but by confirming and strengthning some grace: so I come to have good by them, saith St. Paul here, My sufferings increase your salvation, but it is because my sufferings stirre you up to suffer the same afflictions. You learn of me by my carriage and example to suffer, and so by suffering that which I suffer you come to salvation.

This is sufficient to convince (that idle opinion that I spake of before,) that the sufferings of the Saints are not conveyed by way of pardon to the ignorant people, that know not what Saint, or pardon, or suffering, or merit is: but the way of comfort by the suffering of others, is by confirming and strengthning some grace, of patience, or comfort, &c. in them. All the good that is in the father, cannot help the son, except he tread in his fathers steps. If we go not the same way as others do to heaven, in the same graces, all their sufferings will do us no good, but serve to condemn us. The point is cleare, because it serves to enlighten other points, I doe but name it. But that, which I will a little more stand on is, that salvation is wrought by suffering.

We come to the possession of salvation by Patience.Doct. We come to the possession of salvation by patience.

Faith of salvation by Christ, stires us up to suffer, till we come to the possession of that that we have title to. Mark how these hang together, first a Christian knows that God will save him by the merits, and satisfaction, and obedience of Christ, his surety, the assured perswasion of this salvation that he hath title to by Christ, because the possession of it is deferred till the next world, and there is a distance of time, and that time is incombred with afflictions, hereupon comes a necessity of some speciall grace to carrie us along till we be fully invested into that that we have title to by Christ, there must be some grace between faith, and the possession of heaven. I am assured of the possession of heaven, in my first conversion: but I am not invested into it, it is deferred: there is a distance of time which is afflictive: for, hope deferred maketh the heart faint. A thing that we have right and title to, deferred, afflicts the soul, and the deferring of good hath the respect of ill; good deferred puts upon it the consideration of ill: for it is a grievance to want a good, I have a right unto. Now it is not only deferred, but my life is an exercised life, with many actions and sufferings; what grace must bear me up between me and heaven, and in the tediousness of the time prolonged? especially the grace of induring. Therefore faith in Christ, by which I have a title to heaven, that stirs up hope, and hope stirs up patience; p. 110and that helps me in the way to heaven, it helps me to beare crosses and afflictions, and likewse to indure the tediousness, and length of time till I come to Heaven: so salvation is wrought by suffering, we come not to the possession of it, but by suffering and induring, you have need of patience saith the Apostle, Heb. 10.

Give me leave to cleare the point a little: How doth patience enter into this great worke of helping our salvation? Patience in induring affliction Patience helps salvateon.it helps many wayes.

They work salvation, not by way of merit, for that were to disable the title we have by Christ, but by way of evidence, it helps the evidence 1 It cleares our evidence.of the title; for I have title by Christ; but how do I know that my evidence to that title is good? Afflictions, and the patient suffering of them; not afflictions alone, but afflictions joyned with the grace of patience to indure them (for else they do no good, afflictions are evill in themselves) for thus it increaseth my evidence, every heire is a son (for heaven is the inheritance of Sons) and every Son must be corrected; and I am corrected, and afflicted in this life, and God doth give me grace to indure them, and to see my good in them, these afflictions therefore mingled with patient induring of them, do evidence that I am not a bastard. In Heb. 12. the Apostle proves this, every one that hath not some affliction or other, he is a bastard and not a Son. It increaseth my evidence, that I am the child of God (especially if I suffer for a good cause) if we suffer with him, we shall reign with him, here the evidence is increased. By this I know I am in the way, which is strewed with crosses and afflictions, we must enter into heaven this way, I know it for the way, so it furthers my salvation, it gives me assurance that my euidence is good.

It is the Scriptures manner to say things are done, when the knowledge of the thing is increased: As to say we are saved, when we know more assuredly that we shall be saved; to say we are in the Kingdom of heaven when we know we are in the state of the Kingdom of heaven, as in 2 Pet. 1. saith he, grow in grace, &c. for by this meanes, a further entrance shall be ministred unto you, into the Kingdome of God: The knowledge of a mans estate in grace is a further entance into the Kingdom of God, that is begun here in this life. The knowledge that I am an heire of heaven, is to be in heaven before my time. Thus afflictions joyned with patience help salvation, because they help the evidence of salvation, they shew that we are sons, and not bastards; it is an evidence of our adoption.

And then sufferings, joyned with the grace of induring, help forward 2 By way of qualification Of the person.salvation by vvay of qualification; there is a qualification, and disposition of soule, which is necessary before we come to Heaven; because no unclean thing shall ever come to Heaven.

Now suffering joynd with patience, having a mighty and blessed worke this vvay, to purge us of that soile, that vve cannot carrie to heaven with us. We may not think to carrie our unmortified pride and lusts, and base earthly affections, and our pleasures and riches ill gotten to heaven with us: oh, no, the presence of heaven is a more pure presence then so, and the place will not indure such defilements, we must be cleansed thereore.

Now, because afflictions indured with patience, have a blessed power to subdue that which by nature is powerfull in us, to purge out those base affections, that are contrary to the glorious estate we look for, therefore they help us to heaven, they help the qualification of the person, not the merit and desert of it.

p. 111They help likewise the qualification, by removing that which corruption feeds on, for affliction indured removes that which corruption works on, 2 By removing hindrances.and strengthens it selfby: affliction is either in removing riches, or honours, or pleasures, somewhat that corruption feeds on: for all corruption is about those Idols, greatness, or pleasure, or profit of the world: Now sufferings crossing us in our reputation, or estates, or body, one way or other, they withdraw the fewell that feeds our corruptions, and so help mortification and purgation, and so fit us for Heaven. They help our repentance, they make the favour of God sweet, and sin bitter, it is a bitter thing to offend God, we feel it by the afflictions that are laid on us.

Again, many positive graces are required before we come to Heaven, 3 They strengthen graces.affliction indured helps al graces whatsoever; the only time for grace to thrive in is the time of affliction, for affliction indured helps our zeal, our love, we have experience of the patience of God, and they stir up prayer, all graces are set on work in affliction, Out of the deep have I cried, prayers are cries in in affliction, they are not cold dull things, but set on fire, they set the spirit on worke to crie to God with earnest, frequent, and fervent in prayer.

Then again, Afflictions indured, they work salvation and help us to Heaven, because they whet and sharpen our desire of heaven: for when 4 They whet our desire of heavenwe find ill usage here below in our pilgrimage, we have a great desire to be at home at rest, and that is one maine end why God sends afflictions, to help salvation this way, by sharpening our desires. For were it not for afflictions, and the induring of them, would we ever say, Come Lord Jesus, come quickly? would we not be of Peters mind, It is good for us to be here? would we ever be wearie of the world, before we be fired out of it, and pulled out of it, as Lot out of Sodom? No, they help our desire and earnestness. The creature groanes, Rom. 8. Those that have received the first fruits of the spirit, they wait for the adoption of the sonns of God. Those that have the beginnings of grace, they wait for the accomplishment, what makes this but afflictions and troubles of the world? They desire a State wherein all teares shall be wiped from their eyes. So we see these, and many other wayes (but these are the principall) how afflictions indured as they should be, they help salvation, they worke our salvation; though they vvork not the title of it, yet they help us in the vvay.

First, Because they assure us that vve are the sons of God, and so have evidence that vve are in a good state, and then they remove the hindrances, and purge us of our sins, and then they help us in all graces, they cherish all graces, and they sharpen and whet the edge of our desires to be out of this world.

And all this must be in every Christian, before he come to Heaven: for God never brings a man of yeares to Heaven, but he gives him cause to see why he would be out of this world, either by long sickness, or affliction, or by one thing or other; he makes them see that it is better to be there then here, and if it were not for crosses, who would be of that minde.

Therfore have we not cause to suspect our selvs, that we are in smooth ways and find no crosses? God doth give respit to his children, they have breathing times, they are not alway under crosses; he is mercifull, perhaps they have not strength enough he will not bring them to the lists, to the stage, p. 112because they are not inabled, they have not strength enough. But they that have a continuall tenour of prosperity may well suspect themselves. If one have direction to such a place, and they tell him there are such ways, deep waters, that except he take heed, he will be drowned, and step into holes, and they are craggie wayes, and if he meet with none of these, he may wel think he is not in his way. So the way to Heaven, it is through afflictions; we must indure many afflictions, saith the Apostle here, Salvation is wrought by induring the same afflictions, that you see in us. Now if I suffer and indure nothing; if I cannot indure so much as a Filip, a disgrace, a frowne, a scorne for Christ: if the way be over smooth, it is not the way to heaven certainly: the way is not strewed with roses; we must have our Feet shod with the preparation of the Gospel. They must be well shod that go among thorns, and they had need to be wel fenced, that go the way to heaven, it is a thorny rugged way, but it is no matter what the way be, so it bring us to Heaven: but certainly if the way be too smooth, we ought to suspect our selves.

Now because it may be objected, many will say alas, what doe we suffer, and therefore our case is not good.

I answer, Every Christian suffers one of these wayes, at one time or other, nay at all times, either by sympathy with the Church, put the case All Christians suffer.we have no afflictions of our own, doe we not sympathise with the Church beyond the Seas: When thou hearest ill news, if thou be glad to heare 1. By sympathy,it, certainly thy case is bad; there is a suffering by sympathy, and that suffering is ours.

Then again, There are afflictions and sufferings, that arise upon scandals, 2 By scandals.that men run into before our eyes, which is a great grief, Mine eyes gush out with rivers of waters, because men keep not thy law, saith David Is it not a matter of suffering to a Christian soule, to see that he would not see, and to hear blasphemies and oathes that he would not hear? to have the understanding forced to understand that he would not, living in a world of iniquity, in the Kingdom of the Devill? It is a great grievance, Woe is me that I am forced to dwell in Meshech, and to have my habitation with the Tents of Kedar. It is a pittifull affliction to the Saints of God, to him that hath the life of grace in his heart, to have the wicked as goads and thornes, as the Scripture saith, the Jebusites should be to the Israelites, to have thoughts forced upon us, and things forced upon our soules, that we would not see, nor think, nor hear of, that which shall never be in Heaven.

Again, Every one suffers the burthen of his calling, which is a great suffering, a man need not to whip himself as the Scottish Papists do, if he 3 The burthen of of our calling.be but faithfull in his calling; it is a notable meanes of mortification. God keeps a man from persecution many times, because he hath burthens in his calling to exercise him, he hath many crosses in his calling. God hath joyned sweat to labour, and trouble, and paines, and there is no man that is faithfull in his calling as he should be, but he shall find many crosses.

And then that which afflicts most of all, the affliction of all afflictions, the inward combat between the flesh & the spirit, which God usually takes up 4 Combat between flesh and spirit▪in persecution, and outward troubles: Gods deare children in persecution find little molestation from their corruptions, because God will not lay more upon them, then he will give them strength to beare; and now when he singles them out to outward crosses, he subdues their corruptions, that they do not vex them as before. p. 113In the time of peace, he lets loose their corruptions, sometimes anger, sometimes pride, sometimes one base affection, sometimes another; and think you t his is no grief to them? Oh yes, it grie ves them, and humbles them more then any cross would do: St. Paul was grieved more at this, then at all his sufferings, it made him crie out, Oh wretched man that I am, who shall deliver me from this body of death? He doth not say, oh wretched man who shall deliver me from crosses and afflictions; though they made him wretched in the eye of the world, yet he rejoyced in those: but his griefe was that he could not doe the good that he would, and that made him crie out, Oh wretched m…n that I am, &c. It is God that ties up our corruptions, that they run not so violently on the soule at one time, as they do at another, for he hath the command of them by his spirit There is no Christian, but one of these wayes he suffers in the greatest time of peace, especially this way God exerciseth them, that he makes them weary of their lives, by this spirituall conflict, if they know what the life of grace meanes, he makes them know what it is to be absent from Heaven, he makes them know that this life is a place of absence, and all this is to help our disposition to salvation, by helping mortification, and by helping our desire to Heaven. Those that go on in a smooth course, that know not what this inward combate meanes, and are carried away with their sins: they are so farre from taking scandals to heart, that if they see evill men, they are ready to joyn with them, to joyn with blasphemers, and wicked persons. And instead of sympathizing with the Church of God, they are ready to joyn with them that censure them, and so add affliction to the afflicted.

But to proceed,

Whether we be comforted, it is for your consolation and salvation.

Of comfort I spake in the former verse. OnelyOnly that note, that I will briefly commend to you is this, that

Gods Children, hap how it will, they doe good.

Cast them into what estate you will, they doe good, they are good, and Doct. Gods Children do good in every Condition.doe good. If they be afflicted, they doe good by that, if they have comfort, they do good to others by that: no estate is amisse to Gods Children. And that is the reason of their perfect resignation. The Child of God perfectly resignes himself into Gods hands: Lord, if thou wilt have me suffer, I will suffer, if thou wilt have me afflicted, I yield my selfe; if thou wilt have me injoy prosperity I will. I know it shall be for my good, and for the good of others.

There is an intercourse in the life of a Christian, he is now afflicted, and now comforted, not for his own sake onelyonly, but for the good of others: and when he shall be afflicted, and how long; and what comfort he shall have, how much, he leaves it to the wisdom of God. It is a blessed estate (if we could think of it) to be a Christian, that we need to care for nothing but to serve God, we need to care for nothing, but study to keep a good conscience. Let God alone with all our estate: for God will inable us to want and to abound in our owne persons, and likewise he will sanctifie our estate for the good of others. p. 114And a Christian will be willling to be tossed, and to be changed from vessel to vessell, from state to state, for the good of others. If his afflictions may do good to the Church, he is content that God should withdraw his blessings from him, and humble him with crosses. If his example may be good to others, he is likewise joyfull, when God gives him rest, and causeth an inward comfort, he knows that this is good for others: he hath learned in his first entrance into Christianity, self-denyall, not to live to himself, but for the glory of God, and the good of others, as much as he may.

We should labour therefore to content our selves in all conditions, knowing that all is for the best, not only to our selves, and Gods glory, but Use. To be content in all conditions.for the good of others. God when he takes things from us, and afflicts us, and when he comforts us, he intends the comfort of others. So we should reason when we indure any thing, and when we are comforted, certainly God intends the good of others by this: therefore I will have a speciall care in suffering, to carrie it decently, and exemplarily, knowing that the eyes of many are upon me. I wil carry my self so that God may have glory, and others may have edification and comfort, knowing that I am but Gods Steward, to convey this to others, that are of the same body with my self. Therefore in our communion we have with others, upon any good occasion; we ought to express the blessed experience of the comfort of God upon us: This is the practise of holy men in their meeting with others, to shew them the comforts of God to their soules. Come, I will shew you what God hath done for my soule, saith the Psalmist. All are the better for a good man, he doth good to all, and therefore Solomon saith, When a righteous man is advanced, the Citie rejoyceth: They have cause, for he hath a publique mind; nothing doth more characterise, and is a better stamp of a true Christian, then a publique mind.

A carnall man out of self love, may grieve at his own sins, and may labour to comfort himself, but a Christian thinks others shall take good by me. It is the mind of Christ; and it is the mind of all the Members of Christ, when a man thinks he hath nothing, except he have it to improve for the good of others.

A dead, sullen, reserved spirit, is not a Christians spirit: if by nature we have such, we must labour to help it with grace: for grace is a diffusive communicating thing (not onelyonly in the Ministers of God, but) in every Christian; grace will teach them to make savourie their conversation to others, this way, that whatsoever they are, or whatsoever they can do, or whatsoever they suffer, they study to improve all to the good of others.

And marke the extent of the loving wisedom and providence of God, God aymes at many things in the same affliction.how many things he doth at once: for in the same affliction oft times, he corrects some in his Children, in the same affliction he tries some grace, in the same affliction he witnesseth to his truth in them, in the same affliction he doth good to others, besides the good he doth to them. In the same affliction that others inflict, he hastneth the ruine of them that offer it; at one time, and in one action, he hastneth the destruction of the one, by hastning the good of the other; he ripens grace in his Children, making them exemplary to others, and all in the same Action, so large is the wise providence of God.

It should teach us likewise to follow that providence, and to see how many wayes any thing we suffer any kind of way may extend, that if one To obs…rve Gods providence in our suffering.way will not comfort, another may. When we suffer, and are grieved, p. 115let us consider withall that he that doth the wrong, he hastens his ruine and judgment: As Pharaoh when he hastned the overthrow of the children of Israel, he hastned his overthrow in the red Sea: so a pit is digged for the wicked, when they digg a pit for the godly. And consider, (to comfort thy self) thou hast some sinne in thee, and God intends not onelyonly to witnesse his truth, but to correct some sinne in thee, and thou must look to that; thou hast some grace in thee, and he intends the tryall of that. Look to these things, this shews strong heavenly mindedness, when there is self-denyall. Let us consider what God cals us to; for God looks to many things in the same act; wherefore doth God give us reason and discourse, but to be able to follow him in his dealing, as farre as we can reach to? But I go on to the next verse.