[5.] When he is ever getting more fitness for heaven, and clearer evidences for heaven. Providing for the time to come is wisdom, Luke xvi. When he would die wisely, his heart is more taken up about his everlasting estate, what he shall do when his soul is turned out of doors. Thus have I showed you how carnal men may know when they are in their wits again.
SERMON XXI.
For luliether tve he beside ourselves, it is to God ; or whetJier we he sober, it is for yoicr cause. — 2 CoR. v. 13.
The text containeth the answer to the second imputation : ' Thou art beside thyself.' Paul answers,
1. By way of concession. He may be, as to appearance and to their judgment, sometimes mad, and sometimes sober.
2. By way of exception and vindication,
[1.] From his end : If mad, it is rw @eu> ; if sober, it is vfuv.
[2.] From his principle — the love 'of God: and so bringeth in his third motive, ver. 14. Paul, whether beside himself (as they thought) or sober, he still sought the glory of God and the good of the church.
Doct. A christian in all his speeches and actions, and all postures of spirit, should still aim at the glory of God.
1. We shall consider this truth with some observations, as it lietli in this place.
2. Some reasons of the point in general. First, The observations are these : —
1. Observe what a change and difference the power of the Lord's grace worketh in a man. Paul confesseth of himself, Acts xxvi. 11, that he was, when a Pharisee, mad against God : ' I was exceeding mad against this way.' And now the text representeth him as one (in the judgment of the Corinthians at least) beside himself; but he telleth you it was for God. As formerly he was an instance of the cursed vigour of nature, so now of the sacred power of grace. It is but reason that we should do as much for God as we did before for Satan: Rom. vi. 19, ' I speak after the manner of men, because of the
122 SERMONS UPON 2 OORINTHIANS V. [SeR. XXL
infirmity of your flesli ; that, as you have yielded your members servants to uncleanness, and to iniquity unto iniquity : even so now yield your members servants to righteousness, unto holiness.' That is, this is a moderate proposal, and in condescension to their infirmity, requiring the least that in any reason could be required of them : that they should have the same care of holiness now, and be as diligent to obey the precepts of Christ, as before they were industrious, and earnest to serve their lusts and vile affections. In strict justice, he might require a greater care to secure their life and salvation, than ever they had expressed in ruining and damning themselves ; but he would deal with them in the modest and most easy and equitable manner, because the flesh cannot bear too much severity, or too high expressions of duty. 'AvOpooTTivov Xeyto signifieth. that which hath nothing extraordinary in it, or which is common among men — a modest human proposal, that they should serve God as earnestly as they had served the devil ; that, at least, they should do as much for him, now they had better work, better wages, and the best master, as before they had done for sin.
2. That the love of Christ is the root and principle of this sincere aim at the glory of God in all that we do ; for when the apostle giveth an account of it, he presently addeth. in the next verse, ' for the love of Christ constraineth us.' To seek God's glory and the good of the church is the fruit of love to God. There is a twofold love — the love of desire and the love of delight. The love of desire is a seeking love ; it is ever running after God, that we may enjoy more of him. The love of delight is a pleasing love ; it maketh us study to honour and please God in all things. Once love God sincerely, and his honour will be dearer to you than your own interests ; then you will be referring anything to him and studying to advance his glory. Men's aims are as their affections are. Self-love maketh us mind ourselves and please ourselves ; and carnal lusts do pervert and crook and bend the soul to inferior things, which will bias and poise in every action. There is notliing but the difference of a notion between the chief good and last end ; what is apprehended as our chief good and felicity will cer- tainly be our last end and aim.
3. How nearly the glory of God and the good of the church are con- joined ; for when the apostle asserteth the sincerity of his aims, he mentioneth both Gea> and v/ilv — for God, and for the good of the church. And in the method of the Lord's prayer, this is evident: next to the hallowing of God's name, we beg the coming of his kingdom. First we desire the glorifying and hallowing of the name of God, that he may be known, loved and honoured in the world, and well pleased in us, and we may delight in him as our ultimate end ; then that his kingdom of grace may be enlarged, that the kingdom of glory, as to the perfected church of the sanctified, may come ; that mankind may more perfectly submit themselves to God, and be saved by him. His glory is the great end, and the coming of his kingdom is the first and primary means ; for God's glory is more manifest in his kingdom than in any other of his works. His wisdom and power and goodness is more seen and acknowledged in you than in all the world besides. All God's providences tend first to God's glory, next to the good of the