Sermons Volume 2, 2 Corinthians 5 · Sermon 22
SERMON XXII.
2 Cor. 5.13.
For whether we be besides our selves, it is to God, or whether we be sober, it is for your cause.
USE is, to press you to make this your great aim to Glorify God: You must take care, not only negatively, that God be not dishonoured, but positively, that he be honoured and glorified by you, and that in all states, and Conditions, and also in all businesses, and imployments. Some have wholly deviated from their great end and are not yet come to themselves, and live unprofitably in the World, and do nothing but Eat, and Drink, and Play, and Sleep; they live to themselves, and to their own ease, and carnal delights. Alas what are these men good for? To what end have they reason and Conscience? Some things, if they be not good for one thing, yet are good for another▪ But a man, if he doth not know God, and love God, and delight in God, and seek the Glory of God, is like the wood of the Vine, Ezek. 15.2, 3, 4. Good for nothing: Not so much as to make a pin, whereon to hang any thing. Good for nothing▪ but to be cast into the fire, and to reflect upon the Glory of his justice, to be fuel for the Lords indignation. 2dly. Another sort are those who are convinced they should live to God, and do now and then look after him, but are not so overcome by grace, as that this should be the over-ruling principle in their hearts. The last end is principium universalissimum, it should have an universal influence upon us, and be minded and regarded in all our desires, purposes, actions, injoyments, relations; Gods Glory should be at the utmost end of every business; nothing is good that is not directed to the last end. 'Tis done to the flesh, and not to God: 'Tis impertinent to our great scope; First, in all our desires, if we desire increase, and estate, 'tis to honour God with it, Jam. 4.3. Agur measureth every estate by ends of Religion, Pro. 30.8, 9. Nay Spiritual things must be desired, in order to Gods Glory, Eph. 1.6. We must not please our selves meerly, in the Consideration of our own Happiness, and personal benefit, but as Gods Glory is promoted by it. 2dly. Our purposes dependance, is the proper notion of a crea…ed being, Man hath God for principium & finem. 'Tis no more lawful for a man to abstain from respecting or seeking his end, than it is possible not to depend on his principle: The Creature is from another, and for another. Man is for Gods Glory, and for no other end: As he is from Gods Power, and no other cause: And therefore in whatever we deliberately purpose, and resolve upon, the Glory of God must have the casting voice, 2 Cor. 1.17. The things that I purpose, do I purpose according to the fl…sh? That is, am I swayed by carnal motives? A Christian should not lightly and rashly resolve upon any course, but consider how it may conduce to the Glory of God. 3dly. Our actions civil, sacred; all the pots in Jerusalem, must have Gods impress, Holiness to the Lord, as well as the utensiles of the Temple, Zach. 14.21. In a Kings House there are many officers, but all to serve the King: So in a Christians there are many duties, of several kinds, but all must have an aspect upon, and a tendency to the Glory of God. I must mind it in the closet, mind it in the shop, mind it in the family. 4thly. For injoyments, I must value them more or less, as they conduce to the Glory of God: In every thing I must ask, what doth it, Eccl. 2.2. How doth it contribute to m… great end? The delight in an estate is not in the possession, but use, for that hath a nearer connection with the Glory of God: The delight in an ordinance, as it giveth out more of God, or inableth me more to honour him: The delight in graces, as they incline me to God: In Jesus Christ, as he bringeth me to him, and fits me for him. Now these things being so, I must rowse up both these, more to regard the Glory of God, that it may influence and govern their actions. Consider these motives.
1. God will have his Glory upon you, if not from you, for he is resolved not to be a loser by the Creation of man: For he made man for himself, and the wicked for the day of evil, Pro. 16.4. And Levit. 10.3. And before all the people I will be glorifyed. God will have his Glory, that's certain; he will have the Glory of his Justice in the day of wrath, and evil, If not the Glory of his Grace, and Holiness in the day of his patience, and mercy: Therefore he will be gloryfied by you, or upon you. Some give him Glory in an active, some in a passive way, if he have not the Glory due to his Command, he will right himself in the course of his providence: How sad that will be, Judge you. For then we shall serve for no other use, but to set forth the Glory of his vindictive Justice.
2. He taketh notice of it, and is well pleased with it, when we glorify him here in the World. 'Tis one of Christs pleas for his Disciples, John 17.10. Father I am glorifyed in them: He is an Advocate in Heaven, for those who are Factors for his Kingdom here upon Earth: which is a comfort to all those who sincerely set themselves to promote the Glory of God, and the good of the Church. The more our endeavours are to Glorify God and Christ, the more confident we may be of Christs mediation, that he is negotiating our cause in Heaven.
3. We shall be called to an account, what we have done with our time and talents, and interests, and opportunities, Luk. 19.23. He will require his own with usury, what honour he hath by our gifts and graces, estate, or esteem, relations, and services, how glorifyed, as Magistrates, Ministers, Parents, Masters, Husbands, Wives, Children, Servants. Beasts are liable to no account, because they have no reason, and Conscience; they are ruled by a rod of iron, to Glorify God in their kind passively. We are left to our own choice, therefore we should mind it seriously: If you do not ask your selves why you came into the World, what will you answer at your appearance before Gods Tribunal, Job. 31.10. When he shalt rise up, what shall I answer him? I beseech you consider what you will say, when the master returneth and taketh an account of your dispensation; you were sent into the World for this business, to serve the Lord; What will you say, when you cannot shift and lye? Will this be an answer, I spent my time in serving my own lusts, I was drowned in Worldly cares, never thought of pleasing God, or glorifying God: As if an Embassadour that is sent abroad to serve his King, and Country, should only return this account of his negotiation: I was busied in Courtships, and Cards, and Dice, and could not mind the Imployment you sent me about: Or as if a Factor that is sent to a mart or fair, should stay gusling in an Inn, or Ale-house, and there spend all his money, which was to be imployed in traffique. Oh what a dreadful account will poor Souls make, that have spent their time either in doing nothing, or nothing to purpose, or that which is worse than nothing▪ that will undo them for ever.
4. How comfortable it will be at death, when you have minded your business, and seriously made it your work to live to God. And can say as our Lord, John 17.4. Father I have glorifyed thee upon earth, I have finished the work thou hast given me to do. Oh the comfort of a well spent life to a dying Christian, 2 Tim. 4.7, 8. I have fought a good fight; I have finished my course; I have kept the Faith: henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day, and not to me only, but unto them also that love his appearing. Or as Hezekiah, Isa. 38.3 R…member Lord, I beseech thee, how I have walked before thee, in truth & with a perfect heart: I have been careful for matter, manner and end to Glorify God by a constant obedience to his Holy will: Now on the other side, what thoughts will you have of a careless and mispent life, when you come to die? Many beguile themselves, and do not think of the end of their lives, till their life comes to be ended. And then they howl, and make their moan, usually when they lye a dying, they cry out of this World, how it hath deceived them, and how little they have fulfilled the ends of their Creation. Partly because their Conscience puts off all disguises, and Partly because present things are apt to work upon us, and when the everlasting estate is at hand, the Soul is troubled that it did no more think of it before. Oh 'tis better to be prepared, than to be surprized: think of your last end betimes: 'Tis lamentable to begin to learn to live, when we must dye. These end their life, before they begin to live: You are in your health and strength now, but we are all hastening a pace, into the other World. But when God summoneth by sickness, and you are immediately to appear before God, what have you to say for your selves? The Devil will then be busy to tempt, and trouble us, and all other comforts fail, and have spent their allowance, and are as unsavory as the white of an egg. Will this comfort you, that you have sported and gamed away your precious time? That you have fared of the best, and lived in pomp and honour. Ah no; but this will be a cordial to your hearts, that you have made Conscience of honouring and glorifying God, and have been faithful in your place, in promoting the Churches good. Therefore if hitherto you have been pleasing the flesh, idleing and wantonning away your precious time; say, the time past is more than enough, 1 Pet. 4.3. I have long, too long walked contrary to my great end, been dishonouring God, and destroying mine own Soul; 'tis high time to remember, and seek after God.
5. Consider what a full reward abideth for those that live unto God, and in all things regard his Glory, 1 Sam. 2.30. Those that honour me, I will honour. And John 12.26. If any man serve me, him will my Father honour. In the issue you will find that self-denyal is the truest self-seeking: That those who are contented, to be any thing for the Lords Glory, need not seek another pay-master: God will Glorify you, if you Glorify him. Gods glorifying is effective, and creative, ours is but declarative. He calleth the things that are not, as though they were: We do no more than call things to be what they are, and far below what they are: we declare God to be what he is; we are but a kind of witnesses to Gods Glory: But he is an efficient in our Glory: He bestoweth upon us what was not before; and the Glory he bestoweth upon us, answereth the greatness of his being, 2 Cor. 4.17. For our light afflictions, which are but for a moment, work for us a far more exceeding, and Eternal weight of Glory He will at length act like himself, as an Infinite and Eternal Power: His gift shall answer his nature, a far more exceeding, and Eternal weight of Glory.
6. Gratitude bindeth us continually to live unto God. Every moment God is at work for us, and therefore every moment we should be at work for God, John 5.17. My Father worketh hitherto, and I work. In every thing we should be mindful of him; you are upheld by him every moment, and have life and breath, and all things from him.
7. Our great end must fix our minds, which otherwise will be tossed up and down, in several and various uncertainties, and distracted by a multiplicity of ends, and objects, that it cannot continue in any composed and setled frame, Psa. 86.11. Vnite my heart. And Jam. 1.8. A double minded man is unstable in all his ways. An uncertain mind breedeth an uncertain life; not one part of our lives will agree with another, because the whole is not firmly knit by the power of their last end running through them. Most mens lives are but a meer lottery, because they never minded in good earnest, why they came into the World: The fancies they are governed by, are jumbled together by chance; if right, 'tis but a good hit, a casual thing: They live at peradventure, and then no wonder they walk at random.
Means.
1. Rowse up thy self, and consider often the end for which you were created, and sent into the World. Our Lord saith, John 18.37. For this cause was I born, and for this end sent into the World, that I might bear witness to the truth. So should every one consider for what errand God sent him into the World: If these self-communings were more rife, they would do us a great deal of good. Why do I live here, what have I done in pursuance of my great end? Most men live as beasts, eat and drink, and trade, and die, and there is all that can be said of them: little have they served God, or done good in their Generation. Certainly you were not made to serve your selves, nor any other Creatures, but that other Creatures might serve you, and ye serve God. Will ye once sit down in good earnest about this business, and mind the work for which ye were born. Many never asked yet in good earnest, for what purpose they came into the World; and then no wonder they wander and walk at random, since they have not as yet proposed any certain scope and aim to themselves: All that we have to know is, what is our end, and the right way to obtain it: And all that we have to do is to seek the end, by those means. Now we should often consider, whether we do so yea or no, for comparing our ways with our rule, is the way to awake and come to Wisdom, Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimononies. I labour, I take pains, I rise early, I go to bed late, but to what end is all this? What is it that my Soul doth principally aim at in all these things? Oh consider seriously, and frequently, for whom are you at work, for whom are you speaking and spending your time? For whom do you use your Bodies, your Souls, your time, your estate, your labours, and cares? Oh my Soul what is thy end in all these things?
2. Remember thou art not thine own to dispose of. The sense of Gods interest in us should be often renewed upon our hearts, 1 Cor. 6.19. Ye are not your own: therefore glorify God. He hath a full right in all that we have, and do, Rom. 14.8. For whether we live, we live unto the Lord: Or whether we die, we die unto the Lord: Whether we live therefore, or die, we are the Lords, he hath jus possidendi, disponendi, & utendi, a power to possess, dispose, and use the Creature at his own pleasure: And if they alienate themselves from him, or use themselves to any other purpose, than for his Service and Glory, they do as much as in them lyeth, to disposess him of his right; there is nothing doth so strongly bind us, absolutely to resign our selves to the will, use and service of our Creator, as his right and interest in us. 'Tis meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard, the improvement of his own money, and goods: We think, we speak reasonably, when we say we demand but our own: All the disorder of the Creature proceedeth from the denyal, or forgetfulness of Gods Propriety in us, Psa. 12.4. Our tongues are our own, who is Lord over us? Therefore if we would live unto God, we must often think of it, and revive it upon our Souls, that we may not dispose of our selves, or any thing that is ours, but for the Glory of God, and prefer his interest before our own.
3. Consider how much we are bound in gratitude, to devote our selves to Gods use and service, for the great mercies of Creation, Redemption and daily Providence: Certainly if we have a due sense of the Lords goodness to us, we will devote the whole man, our whole time, and strength to his service, will, and honour; the glorifying of God, is the fruit of love. The context sheweth that Love is but the reflex of Gods Love, or the beating back of his beam upon himself: Because he hath loved us, we love him, and because we love him, we live to him, and seek his Glory and Honour. 'Tis gratitude keepeth this resolution afoot, of being, and doing all things for God; he shewed love to us in Creation, when we started out of nothing into the life, and being of man: But he shewed more love to us in Redemption, when his own Son came to die for us: And that's the greater ingagement to bind us to live unto God. And so 'tis pressed every where in the Scripture. But yet God reneweth his mercies to us every day, that the variety and freshness of them, producing new delight, may revive the feelings of his love and goodness, and excite us to renewed zeal for his Glory, and delight in his service, and to imploy our time and strength to his Glory, with a thankful heart. In short, Creation bindeth us; for to whom should we live but to him, from whom, and by whom, we live? Having all from God, we should in gratitude bring back all to him: Redemption bindeth us, for we are purchased to God, not to our selves: And God carryed it on, in such an astonishing way, the more to oblige us, that we might readily, and freely yield up our selves to live to him, daily mercies bind us, to sweeten our service, God being so good a Master.
4. The new nature is requisite, that we may in all things mind Gods Glory. 'Tis more easie to convince us of our obligations to live unto God, than to get an heart, and a disposition to live to God. The new creature which is created after God, ever bendeth and tendeth towards him: As the flower of the Sun doth follow the Sun▪ and openeth and shutteth, according to the absence of the Sun; so doth the heart of a Christian move after God: We say, aqua in tantum ascendit, &c. Nature riseth no higher than its spring▪ head and center; self is our principle and end, Hosea 10.1. Israel is an empty vine; He bringeth forth fruit to himself. We live to our selves, and seek after our own interests, till God give us another heart; when the heart is changed, a mans felicity, and last end is changed: And therein the new nature doth most bewray its self.
5. The more our lusts are mortified, the more sincerely shall we aim at the Glory of God: That which is lame, is easily turned out of the way: And if we have not a Command over our affections, they will be interposing, and perverting all our actions: and when God should be at the end of all our actions, the idol that our lust hath set up, will be at the end of them: We will subordinate them to our pleasure, honour, and profit; any lust is a great ingrosser: The belly will be God, and honour command us as a God, and Mammon will be God; our hearts are corrupted, and some created thing is set up in stead of God. Therefore mortification is the guard of sincerity: Otherwise we shall love the Creature for its self alone, or for our selves alone, and so be turned from God, whom alone we should honour, please and obey.
USE 2. Is this the temper and disposition of our Souls? Do we make the glory of God our great end and scope? If it be so, then
1. We will prefer Gods honour above our own Interests, though never so dear to us. A notable Instance we have in our Lord Jesus Christ, who came as Gods Servant in the work of Redemption; and we read of him in the general, Rom 51.3. That he pleased not himself. That is, he did not gratify his own natural, and humane will. More particularly, Phil. 2.6, 7, 8. That he emptied himself, and made himself of no reputation, and humbled himself to the death of the Cross. To promote his Fathers glory, he willingly submitted to all manner of indignities; for this end purpose more expressly we have the workings of his heart set forth, John 12.27, 28. Father, save me from this hour, but for this cause came I to this hour. Father, glorify thy name; and there came a voice from Heaven, saying, I have glorified it, and will glorify it again. His desires of his own safety were moderated, and submitted to the conscience of his duty, and he preferreth the honour of God, and seeks to advance it above his own ease; for Christ endeth all debates with this, Father glorify thy name. Now certainly all that have the Spirit of Christ, will be tender of Gods glory▪ and account that dearer to them, than any thing else, and submit to the bitter cup, so God may have honour thereby. You will think Christs example too high, who submitted the sensible consolations of the Godhead to the respects of Gods glory; and this is not possibly practicable by any creature. 'Tis true every ordinary Christian doth not come to this height, but the thing is imitable; witness Paul, who valued the glory of God above that personal contentment, and happiness that should come to him by his own Salvation, Rom. 9.3. For I could wish that my self were accursed from Christ, for my Brethren and kinsmen according to the flesh. 'Tis not an hasty speech; he calleth God to witness, that this was the real disposition of his heart; he speaketh advisedly, and with good deliberation. But how then can it be made good? There is an holy part, and an happy part in religion; he did not wish less love to Christ, nor to be less beloved of him. But you will say, a regular love beginneth at home; true, but 'tis not his Salvation and their Salvation that cometh in competition, but his Salvation and the glory of God; and he was much more affected with Gods glory then his own good. This should shame us that stand upon our petty Interests: We are not called to such self-denyal. Surely we should be contented to do any thing, and be any thing, so God may be glorified; poor or rich, so God may be glorified by our poverty or riches. As travellers take the way, as they find it; so it will lead to their journeys end. Decline no service nor suffering for Gods sake when he calleth us to it, Phil. 1.20. So also now Christ shall be magnified in my Body: Whether it be by life or by death: So Christ be glorified in his Body. That is a lower and more moderate Interest, the suspension and delay of Salvation, laying it at Gods feet; the glorifying of God in his calling was more welcome, than his present entrance into glory. So, Acts 20.24. I count not my life dear to me, so I may finish my course with joy. When they told him of dangers, he went bound in the Spirit to Jerusalem. Well then, an heart that is truely affected with Gods glory standeth upon no temporal Interests, and concernments, and preferreth Gods honour, before its own ease, honour▪ pleasure, esteem, yea life its self.
2. If tender of receiving honour from men, to Gods wrong. The Apostles did not set up a trade for themselves, Acts 14.15. They rent their Clothes, and said, what do ye do? we are but men of like passions. So Acts 3.12. Why gaze ye upon us, as if by our power and holiness we had made this man to walk. Herod received Applauses, and was therefore blasted, Act. 12. The concealer is as bad as the stealer; to affect, or admit Divine honour, or too much attributing to our selves any good effected by us, as Instruments: as we must not assume, so we must not re…eive honour when 'tis ascribed to us by others. The Apostles would not suffer the admiration, and praise in the people to rest upon themselves. Thy pound hath gained ten pounds, Matth. 25. And, 1 Cor. 15.10. Not I, but the grace of God that was with me. And I live, but not I, Gal. 2.20.
3. If affected deeply with Gods dishonour, though done by others, Psa. 69.9. The zeal of thine house hath eaten me up, and the reproaches of them that have reproached thee have faln upon me. Vehement passions waste the Body: affected more with Gods dishonour than our own personal injuries: On the other side, when we rejoyce in his glory, though we our selves be lessened, Phil. 1.18. Whether in pretence, or in truth, Christ is preached, and I therein do rejoyce, yea and will rejoyce, John 3.30. He must increase, but I must decrease.
4. If it be the principal design that your Souls travel with: And you are still contriving how you may Improve your relations, capacities, and particular advantages, for Gods honour and glory, Neh. 1.11. What a man loveth, he will strive to promote it; if a man love the flesh, he will strive to please it, Rom. 8th. If a man love the Lord, he will contrive how he may honour him. If a Minister, study to shew thy self a workman that needs not be ashamed; if a Master of a Family, he will endeavour to glorify God in his family and will consider what he hath there to do for God.
5. If not sollicitous about the opinions and censures of men, 1 Cor. 4.3. Not to stand much upon mans day or what men think of us; 'tis no great matter, my business is to approve my self to God; the Christians in the Spirit were differenced from the Christians in the Letter, Rom. 2.29. Whose praise is not of men, but God. Sincerity is much known by considering whom we make our Witness, Judge, Approver and Pay-master and the truest magnanimity is a living above opinions, and slighting what men think and say of us, so we be found in the way of righteousness, and in the discharge of our duty; 'tis more easy to deny wealth and pleasure, then it is to deny esteem and reputation.
6 When this is the great motive to all honest walking. For our end is known by our motives; and the only way and means to glorify God is by an uniform and constant holiness, Matth. 5.16, Let your Light so shine, &c. 1 Pet. 1.2. 2 Thes. 1.12. Not seeking any Glory to our selves from men▪ but honestly aiming at the glory of God, will bring sufficient incouragement; so▪ John 15.8. Herein is my Father glorified, if ye bring forth much fruit. When we seek our Fathers glory in all that we do, it is argument enough.
7. If we rejoyce that God be glorified by others: And to the utmost of our power endeavour that it may be so. True grace is cumulative, Luke 22.32. When thou art converted strengthen thy brethren. As Fire turneth all into fire about it, so grace will diffuse it self. 'Tis observed of mules and creatures of a mungrel race, that they never procreate, & bring forth after their kind. There is an enmity goeth along with a carnal profession; they would fain impale the common Salvation, appropriate Christ to themselves, shine alone in the reputation of holiness; but hearts zealously affected with the glory of God can delight in the gifts and graces of others, & in their acting for God, as they could do in their own. Would to God all the Lords people were Prophets, Numb. 11.29. Tis a sign we mind the end more then the Instruments. Self-love and self-seeking is much bewrayed by envy; if at work for God we should be glad of company. 'Tis a sign Gods glory is our aim, when we can rejoyce that others are equal or superiour to us. When a man would fain have a work dispatched, he would be glad of fellow-labourers.