[2.] In all momentous actions 1 must actually intend the glory of God. In lesser things the general frame and bent of my heart to please God in all things sufficeth. There are certain actions of moment, and such as we make a business of, we need there exj)licitly to call in the help of Christ, and expressly to aim at the glory of God. There are some actions to the performance of which we go forth in a general confidence ; others which are not undertaken without deliberation and invocation. There must be special direction of the intention of the soul. Suppose a minister in preaching the gospel: 2 Cor. i. 20, 'For all the promises of God in him, are yea, and in him amen, to the glory of God, by us.' Suppose any hazardous voyage, the disposing ourselves into any course of life, or abiding relation, we must be sure to aim at God's glory.
[3.] Weak habits and inclinations need express, formal, observed thoughts, for without them christians cannot do their work : but to powerful and strong habits, where men have in a manner naturalised themselves to a godly course, the strength of the general inclination sufficeth. A weak christian needs often to consider, that he is acting for God, and approving himself to God, that he may keep more close and faitlifully to his work, and be true to his end. Now the habits of grace being weak in most, they cannot easily keep afoot God's interest in their souls, if they should seldom think of him, and their obligation to him.
[4.] And lastly, tempted christians, and when they are in danger to seek themselves, must renew and revive the actual intention. As when we do any public action for God, which hath somewhat of pomp and glory in it, that our eyes may look right on, and we may not squint a little upon any by-motive ; or when we feel the ticklings of vain-glory.
VeR. 13.] SERMONS UPON 2 CORINTHIANS V. 125
Divines suppose that double — ' Not unto us, not unto us ' — to be the re- buke of a temptation, Ps. cxv. 1. This is a re-enkindling of our purpose, when it seemeth to be quenched ; as Bernard, when the devil tempted him to vain-glory, propter te non capi, non finiani propter te — I neither began for thee, nor will I make an end for thee. And this Cometh home to the instance of the text. Paul was forced to commend himself^ unless he would have the gospel trampled upon. Kow to assure them it was not vain-glory, and to guard his own heart, he saith, ' If we be beside ourselves, it is to God ; or whether we be sober, it is for your cause.'
6. Observe again, when actions are likely to be misinterpreted, and do tend to our dishonour, yet if the glory of God call for them, they should not be omitted ; for we must be contented to be nothing, so God be glorified. As here it seemed to be the act of an imprudent person, or of one beside himself, to speak so largely of himself, yet it was necessary, that the false apostles might not draw them from the gospel which he had preached. And therefore Paul would run the hazard of the imputation of folly and imprudence, rather than unfaithfulness to God and their souls ; thereby teaching us all to value the honour of God above our own interest, and to approve our- selves to men no farther than will stand with the approbation of God. There are some actions which our duty calleth for, which are disgustful to the world, and may seem to expose the reputation of our wisdom and reason ; yet better be counted a fool and a madman for God, than one of this world's wise men, with the neglect of our duty. Nay, there are some actions which are against the gust of the strictest professors, so that not only the reputation of our wisdom and reason, but of our conscience and integrity, is put to hazard. But he that is not contented with the glory which cometh from God only, will never be a thorough christian, John v. 44. And we must be content not only to deny our own reason and reputation for wisdom, but also our reputation for sincerity in religion, our own everything, but our own God and our own Christ.
7. Observe again fi'om that, ' if we be sober, it is for your cause,' Paul's madness, in their eye, was his asserting the credit of his ministry, his sobriety, when he spake humbly of himself. Now he was as sincere in the one as in the other. In our most sober moods, we must be sure that we glorify God, as well as when we are apt to be misjudged by the world ; when we refuse praise, as weU as when we own God's gifts and graces in us. For some men will beat back honour, when it- cometh to them at the first hop, that they may catch it at the rebound j and so seek that which they seem to deny ; as if they held the stealth and underhand receipt of it more lawful than the purchase in the open market. No, we must be sure to be as sincere in our professions of humility, where men are least apt to suspect our pride, as there where they are most ready to charge us with it ; as the apostle doth assert that he was beside himself for God, so sober for their sakes, for God's glory and their profit.