VeR. 1.] SERMONS UPON PSALM CXXXI, 435
is such an honour of estate and privilege that all other honour should become vile in our eyes. They that attend upon God and depend upon him have a sweeter life than they that wait upon princes ; all the honours of the world are but as a dream and child's game to the real glory. You are courtiers and family servants of the infinite sovereign of heaven and earth, and your heart is employed in loving him, your tongue in praising him, your life in serving him, and at length you shall enjoy him. Now if this be valued according to its worth, you will be so contented with this that the love of honour from men will be much weakened and deadened in you, so that you will not much regard how you are looked on by the world if you may have the appro- bation of God. Partly because if this affecting and seeking of great things in the world be allowed, affected, and indulged, you can never keep a good conscience, nor be thoroughly faithful to Christ. Men are under a temptation to unconscionable dealing, that they may purchase that by any means without which we think not ourselves supplied according to our worth ; for ambition is like a whirlwind, that teareth all things in our way ; and for favour and preferment men will break through all restraints of honesty and conscience ; and Christ, and the gospel, and owning the truth, will be trampled upon to make up a step for their rising ; when called to undergo an ignominious cross, or to practise those duties which are of no respect in the world ; as John xii. 43, ' They loved the praise of men more than the praise of God.' On the contrary, where this disposition is checked or mortified, Acts v. 41, ' They rejoiced that they were counted worthy to suffer shame for his name.'
3. I have one reason more ; because our Lord appeared in an humble garb to teach us to slight the pomp and glory of the world : Mat. xx. 28, ' He came not to be ministered unto, but to minister.' Divines give this as a reason why Christ came in a poor condition, because if he had preached up heavenly-mindedness, self-denial, and mortification, and had himself lived in pomp and fulness, the people would not have regarded his words, as contrary to his practice. And doth not the same reason hold good of his followers ? We profess heavenly-minded- ness, mortification, and self-denial ; and if we should affect and seek great things for ourselves here in the world, is there not a manifest contradiction between our profession and our practice ? Therefore, out of all, we should be contented with a mean and low estate, and have a heart suited to it ; which we can never have unless this natural affection to greatness be mortified ; that is to say, unless we would con- cur that the suspicion of pride, dignity, and honour in the world should be less desired, more feared, and more cautiously used ; and if any step before us, we should see very small cause to envy them.
Use. To press us to take heed of this seeking great things. Let us approve our present estate as every way best and fittest for us and God's honour and glory ; limiting our desires, that we wish it not to be otherwise than it is; yea, bringing our affections to delight in it, as that which God hath laid out for us. And then, let me tell you, you have gptten a very great conquest; you have mortified the proud spirit, which is a notable point of grace.
To help you, take these considerations —
436 SERMONS UPON PSALM CXXXI. [SeR. III.
1. Whatever we enjoy is more than we have a title to by nature : lob i. 21, ' Naked came I into the world, and naked shall I retm-n ; ' and 1 Tim. vi. 7, * We brought nothing with us into the world, and it is certain we can carry nothing out,' We came into the world contented with a cradle, and we must go out contented with a grave. This life is nothing but a coming into the world and a going out again ; if, between both, God keep us low and bare, we want nothing that we can claim by original right. And within a short time we shall be stripped of all, though we had never so much. Death levels all, and maketh them equal.
2. We are unworthy of what we enjoy, and have it merely out of favour and free grace : Gren. xxxii. 10, ' I am not worthy of the least of all the mercies, and all the truth, which thou hast showed unto thy servant.' And if we be not worthy of what we have, should we mur- mur because we have no more ? Surely then we think more is due to us ; for it is a certain truth that whosoever do prescribe to God at what rate they will be maintained, do ascribe too much to themselves, and complain because men of their deserts are neglected in the world.
3. What we have we have no ability to manage as we ought, nor can we give an account of it if God should deal strictly with us. All talents must be accounted for : Luke xxi. 19, ' After a long time, the lord of those servants cometh and reckoneth with them.' And accord- ing to the greatness of our talents our account will be greater : Luke xii. 48, ' To whomsoever much is given, of him shall be much required. And to whom men have committed much, of him they will ask the more.' You have talents enough to answer for. He that cannot bear a less burden, how will he bear a greater ?