' As the sufferings of Christ abound,' dr. It is an excellent portion of Scripture, and that which I should have a great deal of encouragement to speak of, if the times and disposition of the hearers were for it ; for it is a text of comfort for those that suffer persecution, that suffer affliction for the gospel. Now, because we do not suffer, or at least we suffer not any great matter (except it be a reproach, or the like, which is a matter of nothing, but a chip of the cross, a trifle), therefore we hear these matters of comfort against the disgrace of the cross of Christ, with dead hearts. But we know not what we are reserved to ; therefore we must learn some- what to store up, though we have not present use of it. The several branches of divine truths, that may be observed from these words, are first this. That the sufferings of Christians may abound. They are many in this world, and they may be more still. ' For as the sufferings of Christ abound in us,' &c.
Secondly, ichat we ought to think of those sufferings, ivhat judgment ive are to have of them. ' They are the sufferings of Christ.'
Thirdly, that being the sufferings of Christ, he uill not destitute'-'' us of comfort ; but we have our comfort increased in a proportion answerable to our troubles. ' So our consolations,' &c.
The fourth point is, by uhom and in whom all this is. This strange work is by Christ. The balancing of these two so sweetly together, crosses and comforts, they come both from one hand, both from one spring, ' the sufferings of Christ,' and the comforts of Christ, and both abound. Our troubles are for him, and our comforts are by him. So here is sufferings and comfort, increase of suffering, increase of comfort, sufferings for Christ, and comfort by Christ. You see them balanced together, and you see which weighs down the balance. Comfort by Christ weighs do^Ti sufferings for Christ. The good is gi'eater than the ill. It is a point of wondrous comfort. The ark, you know, mounted up as the waters mounted up, when the waters overflowed the world. So it is here in this verse. There is a mounting of the waters, a rising of the waters above the mountains. Afflictions increase, and grow higher and higher ; but be of good comfort, here is the ark above the waters, here is consolation above all. As our suffer- ings for Christ increase, so our consolations, likewise, by Christ increase.
For the first, I will be very short in it.
Doct. The sufferings of Christ abound in tis.
* That is, ' deprive.' — G.
2 COEINTHIANS CHAP. I, VER. 5. 79
There is nobody in this work!, but first or last, if they live any long time, they must suffer ; and as a man is in degi-ees of goodness, so his sufferings must abound. The better man, the more sufferings. Sufferings abounded in St Paul. It doth not abound in all. That was personal in St Paul, to abomid in sufferings. It doth not go out of the person of St Paul, and such as St Paul was. All must suffer, but not in a like measure. There are several cups. All do not abound in sufferings, as all do not abound in gi-ace and strength. Those that are of a higher rank, their sufferings abound more. God doth not use an exact proportion in afflictions, but that which we call geometrical, a proportion appliable to the strength of the sufferer. Christ, as he had more strength than any, so he suffered more than any ; and St Paul, having an extraordinary measure of strength, he suffered more than all the apostles. The sufferings of Christ abounded in him ; but all must suffer.
What is the reason of it ? What is the reason that troubles abound thus ? Surely if we look to God, the devil, the world, oui'selves, wc shall see reasons enough.
Reason 1. If we look to God and Christ, we are ordained to he conformable to Christ. We must be conformable to Christ in sufferings first, before we be in gloiy. It is God's decree, we are called to sufferings, as weU as to be believing. We must answer God's call. Every Christian must resolve to take up his cross every day, some degree of the cross or other. Reproach for Christ's sake is a suffering. The scorn of the world is the rebuke of Christ. We are called to suffering, as well as to glory. It is part of our effectual calling, it is an appendix, an accessoiy thing to the main. We must take grace with suffering, and it is well we may have it so too. It is well that we have the state of grace here, and glory hereafter, with suffering.
Reason 2. If we look to the devil, there must he suffering. Satan is the prince of the world. He is the prince of an opposite kingdom.
Reason 3. If we consider what place ice live in when we are taken out of the world to the hlessed estate of Christians, to be members of Christ and heirs of heaven. The world is strange to us, and we are strangers to it. Crosses and afflictions are necessary for them that are travellers. We would think else that we were at home, and forget oui- country. Considering the condi- tion we live in, we must have sufferings. If we consider the disposition of the parties among whom we live, they are people of an opposite spirit. There- fore they malign us, because we are taken from among them ; and though there be no opposition shewed to them, yet it upbraids enough their cursed estate when they see others taken from them. That speaks loud enough that their course is naught, that they see others mislike it. The world, that is led by the spirit of Satan, maligns them that are better than them- selves. There is opposition between the seed of the serpent and the seed of the woman. So long as there are wicked men, that are instruments and organs of the devil, God's children must be opposed. While there is a devil suffered to be ' the god of the world,' 2 Cor. iv. 4, and so long as he hath so strong a faction in the world as he hath, ' the children of dis- obedience,' Eph. V. 6, in whom he rules, God's children shall never want suffering.