VeR. 13.] SERMONS UPON 2 CORINTHIANS V. 123
church. In vain therefore do men think they seek the glory of God, if they do not seek the church's welfare : the lessening, troubling, dis- ordering of the kingdom of God is the crossing his glory. If we would aim at God's glory, we must seek the good of his people, and to our power promote the church's welfare.
4. Here are different actions mentioned — if we be beside ourselves, or if we be sober ; but both designed by Paul for God's glory and their good. So it holdeth good in all other things : if sublime and profound in opening the deep mysteries of the gospel ; if perspicuous and plain in obvious truths, still for God ; if deep and profound, not to set up our worth, but to help the growth of the saints, that they may not always keep to their ABC in religion : Heb. v. 14, ' But strong meat belongeth unto them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.' If facile and plain, be sure it be not the fruit of our laziness, contenting our- selves with obvious notions, because they cost us little labour and pains ; but a sincere aim at profit, and in condescension to the meanest : Eom. i. 14, ' I am a debtor both to the Greeks and to the barbarians, both to the wise and unwise.' So in other actions civil or sacred ; whether we eat or drink, or pray, or worship, still to the glory of God, 1 Cor. X. 31. Look, as the lines of a circle come from the several parts of the circumference, but they all end in the centre ; so whatever we do, we must do it all for God. There may be different ways to the same scope ; Paul that circumcised Timothy, that he might not give scandal to the Jews, Gal. vi, 3, rebuketh Peter sorely for complying with the Jews, to the offence of the Gentiles, Gal. ii. 11-14 ; which reproof Peter took in good part, as being in an error. The use and unseasonable use of christian liberty are distinct things ; so of different persons : Kom. xiv. 6, ' One eateth, and another eateth not : but both to the Lord.' An house that is on fire, some are for quenching, others are for pulling down ; here is difference in opinion, but an agreement in scope, that the fire do no further mischief ; so for reforming the church, some are for a total withdrawing, others hope to mend the cause, as not remediless. But for the same person, as Paul, in the different postures of spirit, if a man be sober for God, he will the better be beside himself for God, that is, in the judgment of the world; so, e con- tra, the prophet proveth they did not fast for God, because they did not eat for God, Zech. vii. 5, 6.
5. That when we are most in danger to seek our own glory and honour, then we must be most careful to fix our intention aright. Paul, when he spake modestly of himself and ministry, or did simply evangelise without any commendation of himself or his ministry, then it is vfiiv — we use all means to bring you to Chiist ; if we be sober, it is for your sakes. But when he was forced to assert the sincerity of it against the calumnies of the false teachers, then it is rco Qew. I speak not this for myself, but for God, for the credit of the gospel. Certain it is that in all things we should seek the glory of God, whether full or fasting, mad in the world's account, or sober ; but the question is, whether in every action a christian is always bound to think of the glory of God ?
I answer ; God's glory may be intended habitually and virtually, or
124 SERMONS UPON 2 CORINTHIANS V. [SeR. XXI.
else explicitly and actually ; that is, either by a formal, noted, observed thought, or by the impression of a powerful habit ; as a man that maketh it his scope to go to such a place, doth not always think of it, though he is travelling thither, and the end of his journey, though it be not always in his mind, yet it directeth his motions. This purpose must be rooted in our hearts — to refer all that we do to the glory of God, though in every particular action we do not think of it. But then here a case of conscience ariseth : When the virtual intention sufficeth not without formal noted thoughts ? The answer to it is — ■
[1.] That the purpose of promoting God's glory should be often renewed, because it is the description of wicked men, that ' God is not in all their thoughts,' Ps. x. 4. They have a multitude of thoughts, but they have nothing of God in them. And the wicked are described by this, that they forget God, Ps. ix. 17 ; they seldom or never think with themselves, whether they please or displease, honour or dishonour him. But the godly will be often directing, fixing, elevating the intention of their minds : ' 0 God, I lift my heart to thee,' Ps. xxv. 1. The end is our measure. Now an expert carpenter that worketh by line, though he doth not in every stroke, yet very often will be trying his work by the line and square. Besides the end is our motive, as well as our measure ; it addeth strength and vigour to the soul in act- ing. Therefore to excite my drooping and languishing heart, I should often think for whom I am working, and for what end.