THE VANITY OF MAN, IN His best ESTATE; A SERMON PREACHED At St. MARIES in Nottingham, March 18. 1657. At the Funeral of the Honourable FRANCIS PIEREPONT, Esq third Son to the Right Honourable ROBERT late Earl of KINGSTON. By WILLIAM REYNOLDS, M.A. Minister of the Gospel at St. Mary's in Nottingham. The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth: because the Spirit of the Lord bloweth upon it: surely the people is grass. Isai. 40.6, 7. LONDON, Printed for J. Rothwel, at the Fountain in Goldsmiths-row in Cheapside, 1658. To the Honourable Alissimon Pierrepont Widow to the late Honourable Francis Pierrepont Esq deceased. Madam, IT was at your desire that these Sermons were preached, and it is through your continued comm●nding importunity that they appear in public: our backwardness hereunto is very well known unto you; which yet proceeded not from any want of respect either to yourself, or your deceased Husband (whose Memory we do, and ever shall honour) but from the sense of our own weakness and unworthiness, and an unwillingness to renew your grief, fearing lest every review of these Sermons, might prove as a fresh tenting of that wound, which the loss of so near and dear a relation hath made in your heart. But our respects both to your deceased Husband, and to yourself, from both whom we have received so many engaging favours, as also your own most earnest desire that these Sermons might be printed, have silenced all our Objections, and prevailed with us to the publishing of them, which we now humbly dedicated unto you, knowing none that have a greater right unto them than yourself, by reason of your most near relation, and dear affection, unto him at whose Funeral they were preached. Madam, We are very sensible both of your and our great loss. The Lord teach and help both you and us, to find and make up that in God, which we have lost in the Creature. The present duty which this dispensation of Providence calls for, is the eyeing of God in it, a submission unto, and due improvement of it, that you may hear the Rod, and him that appoints it. And if any thing in these plain Sermons may further you, or any other in the like condition, to the performance of this duty (which through God's blessing we hope they may) we shall rejoice and be thankful unto God. The former acquaints you with Man's Vanity in his best Estate, which lesson God hath been many ways, and for a long time teaching of you; First, by taking away divers of your dear Children from you in their tender years, and now your more dear Husband in his best Estate, according to the sense of the Psalmist. Sure God would by these Providences knock off your Hands and take off your Heart from the Creature. Endeavour to make this use of them, to get a more weaned Heart from the world, and all those Creature enjoyments God hath yet left you It is true indeed you have cause to say with Job, Have pity upon me, have pity upon me O ye my Friends, for the Hand of the Lord hath touched me. Yet withal, you have still cause to acknowledge, that in the midst of Wrath, God hath remembered Mercy: in a peaceable settling your worldly affairs, to content and satisfaction, and yet more, in his hitherto sparing and continuing unto you the life of your now only surviving Daughter Mrs. Winifred Pierrepont, a living Branch of your deceased Husband Our Prayer is, and shall be, that God would season her young and tender Heart with Grace, and that he would lengthen her life, that she may live to be an instrument of his glory, and a comfort unto you and her relations. And our Humble Advice to you, in order hereunto is, That you would take heed lest you set your Heart too much upon her; you cannot love her too well, but you may love her too much: and strong affections towards Creatures, do usually make way for strong afflictions. See therefore that you place not too much of happiness in her, or any other Creature, but make God your portion, and while you use Creatures of which God hath vouchsafed you plenty, be sure you enjoy God: and labour after an Estate that is better than Man's best Estate, whether natural, Civil, or Moral. The latter Sermon, presents you with the gain and advantage of Uprightness, and Sincerity of Heart, and may serve as a Cordial to God's People under the greatest present presures of trouble and affliction, which they are exercised with, affuring them of a calm Evening after a stormy Day, and that though they have sorrow here, yet they shall find joy and rest at last, in their Father's House and Saviour's Bosom. We hope God hath given you this Uprightness of Heart, and pray, that he would give you that peace and comfort which he hath promised to it. Labour more and more to abound in this Grace: See that Uprightness animate all your performances, Professions, and Practices: Let Uprightness be your way, and Peace shall be your end. Which that it may be, is the humble and earnest prayer of Madam Your Honour's most obliged Servants, John Whitlock. William Reynolds. ERRATA in First Sermon. IN p. 10. l. 10. for be read being, in p. 19 l. 15. for or read to. In Second Sermon. In p. 3 l. 3. for diligent, read diligently, p. 5. l. 25. add be before virtue, p. 12. l. 26. add so before 2 Kings, p. 19 l. 7. add your before 〈…〉 19 l. 15. for this, read his, p 21. l 2. for neither, read whither, p. 23 l. 〈…〉. deal 8. p. 25. l. 24. for caring, r. carving, p. 25. l. 30. add called before a true heart, etc. p. 27. l. 32. add their before hearts, p. 28. l. 6. r. purifying, p. 28. l. 28. deal own, p. 28. l 34. add the before doors, p. 31. l. 10. add have before had, p. 35. l. 7. for green, r. greeness, p. 35. l. 33. for incipit, r. incipis, p. 37. l. 14. for Diabilo, r. Diabolo, p. 38 l. 14. deal be, p. 38. l. 22. add & quae, after proavos. In Verses. Second Copy, p. 2. v. 11. for brighe, r. bright, ibid. v. 30. read Country, in fourth Copy in the Latin Verses, v. 13. for religionis, r. relligionis, in the English Copy, p. 2. v. 21. for Seplchrall, r. sepulchral. Ibid. v. 32. r power, in Mr. Pickerings Copy, v. 13. r. Elegy, Mr. Grants Copy, p. 2. v. 10. for invite, r. indite S. C. Cop. v. 18. r. things, Mr. Stillingfleet Cop. p. 2. v. 25. r. Brothers. To the truly Honoured ROBERT PIEREPONT, Esquire, the only Son and Heir; And to Mrs. Frances Pierepont, Eldest Daughter to the Honourable FRANCIS PIEREPONT, lately deceased. WE are bold to present you with these two SERMONS Preached at the late Funeral of your dear Father, whose Memory being (as deservedly it aught to be) most Highly Honoured by you, We doubt not but these Sermons devoted thereunto, will be very acceptable unto you. The Lord bless the Reading of them to you both, and grant that the great truths held forth in them, may be so impressed upon your hearts, as that being convinced of the former, namely, Man's Vanity even in his best Estate as to this world, you may above all things labour after the later, to wit, Gospel-perfection, and uprightness of heart; by thus doing, you will live most honourably, die most peaceably, and to all eternity live most happily, which is the hearty Prayer of Your Faithful Servants in the Work of the lord John Whitlock. William Reynolds. To the READER. THe unusualness of having two Sermons Preached at the Funeral of one Person, occasions us to Preface somewhat to give thee an account thereof. That person of Honour, at whose Funeral these Sermons were Preached, having had his residence for some years, and dying in the Town of Nottingham, where he was much respected and honoured; and a great part of the persons invited to his Funeral, being inhabitants of the said Town, many of which were unable to attend the Hearse to the place where his body was interred, which was at some considerable distance, and the Church there too small to receive so great a number; It was judged inexpedient, to dismiss so great a Company, as were met at his house at Nottingham, with a mere civil treatment, without some word of instruction suitable to so solemn an occasion; which occasioned the Preaching of the former Sermon. As for the later Sermon, which was only at first intended, we shall need to give no further account than this, that it was Preached at the place where the Corpse was interred. We need no less to apologise for our appearing in Print in this age, wherein the Press abounds with so many supernumerary Papers. It was with much unwillingness that we were induced to it, but the importunity of some friends (nearly related to the Person deceased) to whom we own very much respect, and our willingness to do any thing, that might contribute to the keeping up the memory of him now dead, whom we so much honoured whilst living, hath at last prevailed with us, thus to appear in public. You have the Sermons as they were Preached, without any addition, except, that in the later Sermon, divers inlargements which were prepared to be delivered, but through straits of time, were necessarily then omitted, are now added. Such as they are, we recommend them to thy Reading, and to God's blessing upon them: not doubting, but if God shall teach thee those two main Lessons held forth in them, (viz.) Mans-Vanity, and Heart-Integrity, they may much conduce to thy holy Life, and happy Death. Which that they may, is the Prayer of Thy Souls Servants, John Whitlock Willam Reynolds. יהוה TEXT. Psalm. 39.5. Surely, or verily, every Man, at his best Estate, is altogether vanity. Selah. WE read the Prophet David, in the second and third verses of this Psalm, he breaks forth into that Speech, of which our Text is a part, saying, that his sorrow was stirred, and that his heart was hot within him. In like manner before I speak to my Text, I must needs crave leave to tell you, that upon the sight of this great Assembly, congregated to solemnize the Funeral Rites of that truly Honourable Person deceased, I find my sorrow stirred, and my heart to be greatly moved within me. He died the 30th. of January. It is indeed some weeks since, that divine providence made this sad breach amongst us: but the wound yet is very green, and the least tenting of it, makes it to bleed afresh, how much more such a violent raking into it as at this day! and what are a few weeks, months, nay, I may add years, to wear out those deep impressions, which the loss of a Personage of so much honour and worth hath made upon the minds of many amongst us? My beloved, It is very well known to the most of you, that it hath neither been mine, The seveneth year is complete the 25th. March, 1658. nor my fellow-labourers practice, during those seven years, which now within some very few days, we have laboured in the word and doctrine among you, either to Preface, or add any Panegyrics to the Funeral Sermons we have been called to Preach; and one great reason of our forbearance hath been the great abuse which we have observed formerly to have been hereof; it having been too usual, as one sadly complains, ut eorum vitae laudentur in terris, quorum animae cruciantur in inferno; and we have also observed, that there hath been but little of edification in the best, and much of falsehood, and flattery, in the most Funeral Commendations. Yet though we have forborn the practice, we have not judged it unlawful to give a due Testimony to the dead, in mentioning such commendable virtues, and practices, as may be precedential to the Living. The warrantableness of it, 2 Chron. 32.33. might be clearly evinced, both from what we read in Scripture * Acts 9.99. , as also what we sinned to be practised amongst the Ancients: who as a * Dr. Spurstow in his Sermon preached at the Funeral of the Lady Viner. present Divine in our Nation hath observed, did ofttimes mingle the praises of their dead friends, with their sorrowful mournings over them. It is not so much the lawfulness, as the expediency of thus doing, which is so much scrupled. The great miscarriage (as the same Author expresseth) which hath brought this way and practice, both under suspicion, and censure, hath been the Golden commendations that some have bestowed upon worth-less Persons. But I persuade myself, that the eminency of worth and merit, which was so resplendent in that Honourable Person whose Funeral rites we now solemnize, will cause, that I should rather incur your Ceusure, by my silencing the due Character that may be given of him, than your suspicion, by an unfeigned, and impartial expression of it. I shall not take upon me, to give you a Narrative of his whole life; albeit I might (having the warrant of a very good Testimony, and the witness of some present, to whom the whole of his conversation hath been very well known) safely say this of him, in reference to that part of his life, which was unknown to me; That his youth was no ways belepered with those foul spots of pride, luxury, prodigality, and disobedience to Parents, which are too too Common: but that his humility, modesty, frugality, and dutiful obsequiousness to his Noble Parents, was such as is rarely paralleled in a Person of his Birth and quality. A worthy pattern for young gentlemen's imitation. But I shall pass these things, and divers others I might mention, as the speaking to that Ancient and Noble Family, of which he was a Branch, this being better known to many amongst you, than it can be expressed by me. And I have met with what Basil observed in the praise of Gordius the Martyr. It is the Custom of the world (said he) when they would praise a man to speak of his Family, to derive his Pedigree through many descents, to open unto all his Education, parts, and learning, and such other accomplishments: sed Ecclesiahaec tanquam supervacua dimittit; the Church looks only at such things, which may glorify God in his Saints, and thereby do good to them that remain alive. The brief Character I shall give of him, (for I must be brief in all that I have to deliver) shall be only in such things, which my personal knowledge, and the great honour I do, and shall ever bear to his memory, doth both warrant, and provoke me to deliver. To begin first with things relating to Religion, a due regard to which is the most radiant, and sparkling Stone in the whole Ring of any one's virtues: There were these several particulars highly commendable in him. First his constant attendance upon the public Ordinances, and that not only on the Lordsday, both Morning and Evening, but also on the Weekdays at both the Lectures. Secondly, his constant frequenting the Sacrament of the Lords-Supper, in its monthly administration amongst us. I may safely say, that for these six years last passed, wherein we of this Congregation have been privileged with the enjoyment of this Ordinance, I do not remember, that when he was in Town, and in perfect health, he ever omitted three Sacraments. Thirdly, his care and cost to set up, and his constant attendance upon the worship of God in his Family: wherein the Scripture was read, and Prayer made Morning and Evening. Fourthly, his not only complying with endeavours after Reformation, in the due administration of Gospel-Ordinances amongst us; but his forwardness unto, and activity about the settling of Order in the Church of God in this place; of which he was not only an useful, and honourable member, but was pleased also to act as an officer, humbly condescending herein, to join himself with persons far inferior to himself, in rank, and quality. Fifthly, the great respect he bore to the Ministers, and Messengers of Jesus Christ: Surely he accounted well of them, as the hearty welcome he gave them to his own house, his friendly going to their houses, his constant attendance upon, free, and bountiful encouraging of them in their labours, doth abundantly testify. And that this respect he shown, was not so much to the persons of the Ministers of the Gospel, but unto the faithful, and conscientious discharge of their work, and office, that worthy speech of his, which was oft heard uttered by him, bears witness; namely, That it much pleased him, to hear such searching Sermons, as ripped up the heart, and discovered sin to the full. And as I have thus glanced at some commendable practices in him relating to Religion, so should I speak distinctly to each moral virtue that was resplendent in him, I should exceed the limits of the time which is allotted to this part of the Solemnity; I must remember, I am yet to begin my Sermon, and that after it, another, at some distance hence is to be preached: to sum up therefore all in a very few words. This truly Honourable person whom we now commemorate, was most punctually and exactly righteous in all his civil transactions, tenderly merciful and compastionate towards decayed Debtors and Tenants; humble, affable, and courteous towards all, and grievous to none. And in the last place, I must not forget his Charity to the poor. Indeed by Will and Testament there is little done, he being surprised with the suddenness of his sickness and death: yet whilst he was living he did some things very exemplary. Besides the constant relief the poor had at his Gate, and his liberal annual pension to a poor Scholar in the University, and to some others that had been in the relation of Servants to himself and Noble Father; he did some years before his death settle by Deed 12. pound per Annum for ever upon the Almshouses founded by Mr. Hanly. These things being so well known, have we not great cause to mourn over the loss we have sustained in and by his death? The honourable Widow hath lost a most tender Husband, the Orphaned Children a loving and indulgent Father, the Servants of the Family a mild, prudent, and most righteous Master, the Tenants a just, and compassionate Landlord, we Ministers a noble Friend and faithful Patriot: We especially, whom God hath called to this place, who came hither upon his, together with some others of the chief of the Parish, special invitation, set down here (after mutual knowledge obtained one of another) upon the public declaration of his, and the whole Parishes earnest desire and call of us so to do, and have cheerfully and comfortably, and (through grace we hope we can say,) in some measure profitably continued our Ministerial employment, and been successfully carried through the many difficulties that usually attend endeavours after Reformation in the administration of Gospel-Ordinances, through his (under God) special countenance, encouragement and active concurrence with us: The sense and experience of which mercy from God to us, and choice Service which this great and public good Man did the Gospel, hath caused many thanksgivings unto God, much heightened the deserved honourable esteem which we with the whole Church of God amongst us had of him, made us highly to prize, and earnestly to pray for his life; and now, we reflecting upon the greatness of our loss, sadly to bewail his death: but I must proceed no farther on this Text; to come to the other. Surely Every man, Text at his best estate, is altogether vanity. Selah. WE may fitly begin our discourse upon this Text, with that gracious Apophethegm a● rather divine Oracle, wherewith Solomon that Kingly and royal Preacher begun his sacred retractations, (so some have styled his book of Ecclesiastes) saying, vanity of vanities, vanity of vanities, all is vanity. This is an Hebrew Form or Phrase of speech, they expressing the Comparative often by a preposition, and the superlative by doubling the same word, which noteth excellency and perfection: by the ingemination and redoubling of the same word and Phrase, the Preacher doth at once both confirm the judgement in the certainty of the fundamental truth he layeth down, and also vehemently move the assections: a good copy for all Preachers to write after, namely, to speak such words as may be both instructive and affective. As to the import of this concise speech of solomon's, in brief it is this; That all things here below are most vain, or extreme vanity, and that no true felicity can be enjoyed in the freest and largest possession of them. In the fourteenth verse he tells us, that they are not only vanity, that is, as our Annotators' gloss, ineffectual to confer happiness; but which is worse, they are vexation of Spirit, apt to bring much affliction and trouble upon the heart of him who is too earnestly conversant about them: And this he delivers as the result of all that his search and enquiry which by Wisdom, that is, by his very best skill, he made into the causes and effects of all things, that have a being and are done under the Heaven: I the Preacher was King over Israel in Jerusalem, and I gave my heart to seek, and to search out by Wisdom, concerning all things that are done under Heaven: and I have seen all the works that are done under the Sun, and behold all is vanity and vexation of Spirit. Eccles. 1.12, 13, 14. Thus you have heard what Solomon saith; but they are not his words but david's which we are now to insist upon: the difference indeed that is between them is but little, what David saith in the Text, is included in what Solomon hath delivered, as each particular is comprehended in the general, and each part and parcel in the whole. Solomon tells us, that all the works that are wrought under the Sun are vanity, and David singles out one of the works, but indeed the chiefest and topmost of all the rest, and instanceth in this, when considered and beheld by us in the compleatest outward form and natural perfection of it, and he saith that it is altogether vanity. Surely every man, in his best estate, is altogether vanity Selah. The Text may not be unfitly styled fallen man's Portraiture, and lively image and representation; and this is such a curious and exact piece of workmanship as cannot be paralleled; it far exceeds whatever art in the highest perfection, brought any of its Scholars unto; the most exquisite Limners that ever we heard or read of, could never give us the draught and portraiture of the Mind and Soul of man in its inward motions and operations; some have drawn the Pictures and representations of men's bodies to the life, but they could never so draw any, as in their draught to represent together with the outward form and feature of their bodies, also the inward complexion frame and full endowments of their minds: But you may in our Text behold man represented to us perfectly, both inside and outside, both in his soul and body: Surely every man, in his best estate, is altogether vanity Selah. The words are an entire proposition, The parts of Text 1. The subject. containing the Subject and Predicate. The Subject that is Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam; this though it was the proper name of the first man, yet it is frequently used appellatively, In this subject here is first the note of universality. [Every] every man, none excepted; secondly the qualification of this Subject here spoken of, (viz) when he is best constituted, when in his prime, when in his greatest beauty and bravery, Every man in his best Estate. The word translated here * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best estate the Septuagint renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivens, living, so also the , and Arabik version; and indeed natural life, is one of the choicest, richest, and most precious Jewel, in all nature's treasury and cabinet. Skin for skin, and all that a man hath, will he give for his life, Job 2.4. and saith Solomon, a living dog is better than a dead Lion, Eccles. 9.4. We read of a woman in the Gospel, how that she spent all she had on the Physicians, and what was it for? only to have her health restored, which is a degree below life; but though this translation of the word, doth express somewhat that is very choice; yet this of Life is employed; and all the comforts, conveniences, and accommodations, yea, perfections of life natural, are carried in the Hebrew word: the word properly signifies Stans, it cometh from the Hebrew root which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit; and it is rendered by sundry constitutus, as Piscator, Tremelius, and others: Tremelius renders the words; thus, Profecto omnimodae vanitas omnis homo, quantumvis constitutus maxim: Surely every man is all manner of vanity, albeit he be never so well settled, and constituted. The second thing observable is the Predicate, 2 The Predicate. or that which is spoken, and affirmed of this Subject: and that is, that he is vanity, yea, altogether vanity, and that surely; all this belongs to the Predicate. He is vanity. The Hebrew word here used, was the proper name of the second Son born to Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom his Brother Kain killed: and the name, or word, properly signifies as translated here in the Text, namely vanity; which Pagnin describes, to be a most vain, or light thing, such as is a bubble on the water, Res est quae non est quidpiä, aut qua cito desinit, ut flatus qui exit abore Pagnin. or the breath of a man's mouth: The Syriack version, render the words thus; quoniam omnes homines ut vapor consistunt; the consistency of all men, is no better than that of a vapour: which Saint James saith, appeareth for a little while, and then vanisheth away, Cap. 4.14. He is altogether vanity, Kol Hebel Kol Adam; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universae vanitas omnis homo; all men are all vanity, so it is word for word: the Septuagint render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoad omnia vanitas; the version of the Arabic thus, quicquid pertinet ad hominem viventem est vanum; whatsoever belongeth unto living man, is vanity. Bithner he expounds it thus, Every man is altogether vanity. Ho est, omni ex parte, ita ut vanitas & miseria quae per alias creaturas frustatim spargitur, in uno homine aggregata videatur: sicque homo evadit compendium omnium vanitatum quae in creaturis extant, etc. * Cum inanimis subjecit matationi, corruptioni; Cum animatis, alterationi, morti; Cum sensibilibus, laetitiae, maerori; Cum Angelis qui reliquerunt suum-domicilium, inconstantiae. Bithner in locum. that is, he is the sink and centre of all the vanities in the world; he is as it were the * Vniversa vanitas. universe of vanity. Surely every man in his best estate, is altogether vanity; (surely) it is as if he had said, this is most true, most certain, none need to question it. And as the word surely gins the Text, so the note (Selah) concludes it; which if in any place it be more than a bare Musical Note, and pointeth at some extraordinary matter, calling for more than ordinary attention, it may be looked upon as so used here. The matter whereunto it is affixed, being of such unquestionable certainty, of such great importance, and there be such a natural unaptness in every of us, to give Credit to, or take notice of it; so that we had need to be called upon to attend heedfully to it. Thus we have for brevity sake, given you both the parts of the Text, and sense of the terms together, you see that every word in the Text hath its weight; the Text may be thus paraphrased. Man, Paraphrased. who is the glory of the Creation, God's masterpiece; and not only this, or the other man, but every man; and not every man, at sometime, in some conditions, not man, when dead, or if living, yet in an afflicted estate, or the like, but every man whilst living, yea, when he is in the height, perfection, and accomplishment of all Creature-comforts, when standing on his tiptoes, Mr. Gaze in his Sermon 1 Corin. 1.29. when in his best beauty, and bravery; what is he then? not (saith one) only a mixed creature, a compound of folly and wisdom, weakness and strength, light and darkness, flesh and spirit, beauty and deformity, substance: and vanity But he is altogether vanity, the very sink, and centre of all the vanities in the world. If man be a compound creature, it is of all the vanities under Heaven; and to this the Holy Ghost sets a double Seal, one at the beginning of the sentence, and another at the end. Surely lets it in, and Selah shuts it up. It is a truth of such illimited, and immutable certainty, that it can neither be met, nor overtaken with any objection. Surely every man, in his best estate, is altogether vanity Selah. I proceed now to the Doctrinal conclusions, which we may gather from the words, and we might parcel out the Text into three or four conclusions; as first. 1. That man is a very vain thing, yea, vanity itself. 2. Not only this, or the other man is so, but every man. 3. Every man in his best estate is altogether vanity. 4. How difficultly so ever any are brought to believe this, yet it is a very great truth, and that which is above all objection. But all these are most pithily, & concisely summed up by the Prophet in the words of the Text, which we shall not vary from: so that the point of Doctrine we shall insist upon, you may take it in the very words of the Psalmist. Surely every man in his best estate is altogether vanity. Doct. Proof. For the proof of this you may consult these Scriptures, Psalms 144.3, 4. Lord what is man, that thou takest knowledge of him, & c? and why do●● David thus reason? in the next words he tells us, man is like to vanity, his days are as a shadow that passeth away. Man is like to vanity, in the Hebrew it is Adam is like to Abel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now Abel, as I told you before, signifies vanity, and it is sometimes put to express an Idol, as Jerem. 2.5. Thus saith the Lord, What iniquity have your Fathers found in me, that they are gone far from me, and have walked after an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Corin. 8.4. Idol? Now the Apostle tells us, that an Idol is nothing in the world; It is the vainest thing in the world, or the greatest vanity: man is become even as one of these; he in his best estate is but a representation of a thing which is not so that upon the point, it is as much as if David had said, Man is nothing. Another Scripture we have in Psalm 62.9. Surely men of low degree are vanity; and men of high degree are a lie, to be laid in the balance they are altogether lighter than vanity; here we read, that what ever degree men are of, they are no better than vanity; nay, those that are of the highst degree, that is, are highest in riches, honour, parts, or the like, these will the least answer our expectations, and fulfil our hopes; nay, they will prove a lie to us, they will deceive us. Hence David thus exhorteth: Put not your trust in Princes, nor in the Son of Man, in whom there is no help, his breath goeth forth, he returneth to his earth, in that very day his thoughts perish, Prov. 19.6.29.26. Psalm 146.3, 4. There are many as Solomon saith, who seek the Prince's favour, and oh if they can but obtain it, they think they are made persons: but what are Princes? are they any other than Sons of men? and being Sons of men, what help is there in them? because their breath goeth forth, and they turn again to their earth, and then their thoughts perish, their thoughts, ad alios benefaciendos, as Abon-Ezra expoundeth it, of doing thee and others good, these fall to the ground. To what hath been said, we may add, that God in Scripture, doth not only speak of single persons, that they are vanity, but also of Nations; and not only of this, or the other Nation, but of all Nations: take all mankind in a cluster, or as bundled up together; and not only is this, or that man, this, or that Nation, but all men, and all Nations, before him, are as nothing, and are counted to him less than nothing and vanity, saith the Prophet Isaiah, Cap. 40.17. Having thus given you the Proof of the Doctrine, I shall briefly dispatch these few particulars, namely, show you first, when it is that man may be said to be in his best estate; or what this best estate of man is: Secondly, that in this estate he is vanity, how, or in what regards he is so: Thirdly, why, or whence he is so; and so make application. To the first, Explication. namely, what is meant here by man's best estate: you may take the answer to this first Negatively, then Affirmatively. Negatively, 1 Negatively. by Man's best Estate, as it is here spoken of, is not meant that estate of Innocency, integrity, and perfection, wherein God at the first Created man; that indeed was a right-good, and excellent estate: First, 1 By man's best estate here in not meant man's estate in innocency. it was an estate of perfect holiness, he being made in God's Image, and after God's likeness, Gen. 5.27. Secondly, it was an estate of perfect wisdom, and understanding, of which Adam gave Proof, by giving names to all , to Fowls of the Air, and to the Beasts of the Field, suitable, and apposite to their nature, Gen. 2.20. Thirdly, it was an estate of great honour, and dignity: David brings him in with a Crown upon his head, and that Crown is a Crown of glory, and honour; thou hast Crowned him with glory, and honour, Psalm. 8.5. His place was little lower than the Angels, but far above all other Creatures. Fourthly, it was an estate of great dominion and authority, man being made the Sovereign Lord of the whole Creation, Gen. 1.26. Psal. 8.6, 7, 8. I might instance in sundry other particulars, as 1. The exquisite beauty, Dr. Harris his Sermon on Eccles. 7.29. and perfection of his outward man, it had nothing (as one observes) of blemish, or blushing, but was clothed with all requisite beauties, and abilities, that might render him lovely, and commend him to every eye. 2. The greatness and vastness of his possessions; we need not, saith the same Author, stand to enlarge upon one parcel of his dismeans, namely, that which they call Paradise, sigh the whole both of Sea and Land, and all the Creatures in both were his possession, his Paradise. In brief, man's first estate, was a state of perfect, and complete happiness, there being nothing within him, but what was desirable, nothing without him, but what was amiable, and nothing about him, but what was serviceable, and comfortable; When therefore it is said, that Surely every man in his best estate is altogether vanity, by best estate in the Text, is not meant man's estate of Innocency; had man persisted in that, he should not have known what vanity meant; Adam in that estate, had in himself a power of perpetuating his estate in Fee-simple, upon himself and his for ever. Secondly, 2 Not his estate of Regeneracy by man's best estate, is not meant his estate of Regeneracy: this is a most excellent estate, and far better than that which is intended in the Text. This estate of regenerary, is a spiritual estate, consisting in spiritual graces, and privileges. It is a free estate, freed from all forfeitures, and endowed with choice immunities. Colos. 2.10. It is a full estate, we are complete in Christ. It is a firm estate, all is everlasting, unmoveable, unfading, we are all Heirs, Rom. 8.17. and joint Heirs with Christ, if the estate stand good to him, it will to us. Man in this estate, is not altogether vanity. Indeed this estate doth not exempt and privilege from manifold miseries, and afflictions, that abide us in this life, nor doth it exempt from death; Heb 9.27. for it is appointed unto all men once to die; the good as well the bad, the regenerate, as well as the unregenerate: notwithstanding man in this estate, is not altogether vanity. Indeed the regenerate man's outward comforts, such as are his friends, estate, honour, yea, his person, as it is subject to death, may be said to be vanity: but his spiritual estate, this you have heard, is firm, everlasting, and that fadeth not away; whereas one that is no more but a man, but a mere child of the first Adam, both he and his best estate be it whatsoever it may be, is altogether vanity. Thirdly, 3 Not his estate of Glory. by man's best estate, as is not meant his estate of Innocency, nor his estate of Regeneracy: so much less his estate of Glory; this is the best estate of all. This is better than the estate of Regenerary; because though in that be the truth of grace, yet there is not in it the perfection of grace: yea better than Adam's estate of Innocency; because though in that he had perfection of holiness, yet it was loseable, he being (as you know) endowed with freedom of will, either to stand, or to fall; and we too too well know, that he did fall; but as to this estate of Glory, the holiness, and happiness of it, is both perfect and perpetual, it is sure and cannot fail, hence it is called an inheritance incorruptible, 1 Pet. 1.4. and undefiled, and that fadeth not away. Man when exalted to this estate, shall be fully freed from all manner of vanity; and we may alter the words and say. Surely every man in this his best estate, is altogether felicity, or altogether Glory. Thus we have heard, 2 Affirmatively. what is not meant by man's best estate, as specified in the Text; Now for the Affirmative. By man's best estate, is chief, Man's best estate threefold. and principally understood his most flourishing, and prosperous estate, as to this world: Now this is threefold. First, there is man's natural estate. Secondly, his moral estate. Thirdly, his civil estate. First then every man in his best estate is altogether vavity, that is, in his best natural estate: by this, 1 Man's best natural estate is vanity. I do not understand that estate of sin, wherein every man is born, thus indeed divines frequently, and not improperly, use this phrase of man's natural estate: but understand man simply considered, as he is nature's work-man-ship, as nature hath endowed, and enriched him with her gifts, and that either in reference to body or mind: these gifts and endowments of nature in reference to body, are health, strength, beauty, and the like: the gifts and endowments of the mind, are strength of memory, quickness of apprehension, good utterance, and all of the like nature, which go under the Notion of a man's natural parts. Now man, yea, every man in his best natural estate is altogether vanity: that is, man, even then when he is most strong, most healthful, most beautiful, which is usually in youth, or complete manhood, then is a person in the flower, and Prime of his life and days; even now is he not altogether vanity? Solomon tells us, Eccles. 11.10. that Childhood, and youth, are vanity; there is a double vanity in these, both the vanity of sin, and also the vanity of nature. Job. 21.23, 29. But more expressly to this, is that of Job; one dieth in his full strength, being wholly at ease and quiet, his Breasts are full of Milk, and his Bones are moistened with marrow. One dieth in his full strength, he dieth not only strong, but in robore perfectionis moritur robustus; So the vulgar translation rendereth it; the strong man, dyeth in the strength of his perfection: when his Breasts are full of Milk, and his bones moistened with marrow: Job here describeth the exactest state of nature, yet now man dieth, death easily knocks down this strong man: death as M. caryl well glosseth upon the place, doth not stay to take men at an advantage, when they are weakened with age and sickness, Gen. 34.25. as Simeon and Levi did the Shechemites, come upon them, when they were fore, Death can do its work easily, and as speedily in health, as it can in sickness, in strength, as well as in weakness; when we handle the sword, as well as when we lean upon a staff; in the Spring and Summer, as well as in the Fall and Winter of our lives. Secondly, 2 Man's best moral estate is vanity. as man is vanity in his best natural estate, so also in his best moral estate: that is, take him when his natural parts are brought to the greatest height that Art and diligence can bring them unto: when he is wisest, learnedest, when his heart hath had the greatest experience of Wisdom and Knowledege as Solomon Phraseth it. Is he not then even altogether vanity? Is he not equally obnoxious to the stroke of Death? how dyeth the Wise man as the Fool? Eccles. 2.16. As the strongest man cannot resist Death, so the wisest man cannot evade Death: D 〈…〉 with one black Theta, soon refuteth all our Wi●●ome, and putteth at once a period to our reading, and to our-natural being. How good therefore is that counsel which the Prophet Jeremiah giveth. Jer. 9.23. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; Let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth the Lord. Thirdly, man, 3 Man's best civil Estate is vanity. 1 The richest man is vanity yea every man is vanity in his best Civil Estate. By this I understand man when he hath attained to great riches, to great honour, to great power and authority in the world: First the rich, yea the richest man is altogether vanity. How vain are riches themselves, and all which they, when enjoyed in the greatest plenty and abundance imaginable, do furnish and accommodate us with? you may read what Judgement Solomon after his large experience passeth hereupon. I got me Servants and Maidens, Eccles. 2.7.8.9, etc. and had Servants born in my house; also I had great possessions of great and small , above all that were in Jerusalem before me: I gathered me also silver and gold, and the Peculiar treasure of Kings and of the Provinces: I gate me men-Singers and women-Singers, etc. then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do, and behold all was vanity, etc. And as riches themselves are vain, for Solomon elsewhere saith they have wings and sly away: So are the possessors of them: Prov. 23.5. As the rich man cannot by the multitude of his riches by any means redeem the life of his friend and brother from death, so as that he should still live for ever, and not see corruption, as the Psalmist speaketh, Psal. 49.6, 7, 9 So cannot he keep off Death from knocking at his own Door, yea from making a forcible entry upon him, as you may read Luke 12.20. Secondly as the richest man, 2 The Honourable person is vanity. so the Honourablest person is also altogether vanity: yea indeed the higher any person is in honour, he is but vanity in a greater degree. Men of low degree are vanity, and men of high degree are a lie, to be laid in the balance, they are altogether lighter than vanity, Psal. 62.9. and in Psal. 49.12. man being in honour abideth not, he is like the beast that perishes. Thirdly man when arrived at, and invested with, the greatest power and authority, 3 Man when advanced to the highest power and authority is vanity. Mr. Trap. even in this his estate hers altogether vanity: If a Prince, his breath is but in his nostrils, and he is equally if not more subject to Death than the meanest Peasant. The mortal Sith (saith one) is Master of the royal Sceptre, and it moweth down the Lilies of the Crown, as well as the grass of the Field. At one end of the Liberary at Dublin was a Globe, at the other a Skeleton: to show (saith my Author) that if a man were the Lord of the whole world, yet he must die, his honour and greatness must be laid in the dust. Thus we have showed you what that best estate of man is here spoken of in the Text. It is not understood of man's estate in Innocency; not of his estate in Regeneracy; much less of his estate in Glory: But of man's most flourishing and prosperous estate in the World, namely of his best natural, moral, and civil estate. Thus saith the Prophet Isaiah Cap. 40.6. All flesh is grass, and all the goodliness thereof as the flower in the field. Hebrew Chasdo, the Piety, Excellency, and Eminency of it, that is, all humane and created Excellency in its best beauty and bravery is vanishing. These are altogether vanity: How man in his best estate is altogether vanity. 1 Comparatively. 2. In regard of inconstancy and instab lity. first comparatively, namely, when put into the Balance with God. Behold the Nations are a drop of the Bucket, and are counted as the small dust of the Balance: all Nations before him are as nothing, they are counted to him less than nothing and vanity. Isa. 40.15, 17. Secondly man in his best estate is altogether vanity, in that he hath no permanency or stability, but is continually subject to change and alteration. That which sets the glory of God highest in opposition to the vanity of the creature is, that with him there is no variableness, nor shadow of turning, James 1.17. now in opposition to this point of highest perfection in God, lieth the lowest point of the creatures vanity, namely, that in them is nothing but turning. 1 Cor. 7.31. The fashion of this World passeth away saith Paul, it is ever passing, never standeth at a stay; thus is man even when in his best estate: man that is born of a woman is of few days and full of trouble, he cometh forth as a flower and is outdown, Job 14.1, 2. he fleeth also as a shadow, and continneth not: I might multiply many other particulars, but I taken it, that these two are here principally meant and intended by vanity, of these the Prophet had been immediately before speaking, in the fourth and former part of the fifth verse of the Psalm. The last thing we have to do ere we come of the Application, Whence it is that man is such a vain creature. is to show you whence it is that man is such a vain creature, and this I shall dispatch in a word. The Apostle tells us that it is sin that hath subjected the creature to vanity, Rom. 8.20. and saith the Preacher, Lo this have I found, that God created man upright, but they have sought many inventions, Eccles. 7.29. The nature of man at the first creation, before the lump was soured with the leaven of sin, was full of glory and grace: But alas man now, yea every man being become altogether sinful, he thereby is made to be altogether vanity. We shall close with this, Man when he was in the glory of his Innocency subjected himself to sin and iniquity, and therefore God hath now most righteously subjected all his glory to vanity. Application. The brief use we shall make of the Text and Doctrine follows. Is man, 1 Instruction. yea every man in his best estate altogether vanity? Then in the first place let us learn hence not to put our trust or place our confidence in man, no not in any of the children of men, be their outward estate never so flourishing and prosperous in the world, for surely every man in his best estate is altogether vanity. What great means do divers in the world make to wind and insinuate themselves into the savour of such whom we call great ones? namely, such who are great in riches, high in honour, and eminent in power and authority? and when they have obtained this, they think they have enough, and to compass this, how will they fawn and flatter, comply with and conform themselves unto the sinful ways and extravagancies of great men? But consider seriously with yourselves what David saith here in the Text, and then tell me, whether the favour of any man, be he never so great in the world, be tanti, of so great worth, as that either to get or keep it, thou shouldst by any wilful sin, incur God's displeasure? Is it any better than himself, and is not he even altogether vanity? yea, are not men of high degree a Lie? Cease therefore from man, whose breath is in his Nostrils, for wherein is he to be accounted of? Isa. 2.22. most apposite to this, is that of the Psalmist, which we have cited once already, Put not your trust in Princes, nor in the Son of man, Isal. 146.34. in whom is no help, his breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Secondly. 2 Reproof. Let this serve to give a check to all covetous, or ambitious desires, whereunto Satan may either tempt us, or our own evil hearts incline us. Methinks this may be a notable Argument to take our hearts off from the world: ask thyself, what is it O my soul, that thou art so eager in pursuit after? Is it riches, or honours in the World? admit thou gainest them, what will thy estate be bettered? thou art now but a vain man, and wouldst thou be vainer yet? The man of low degree is vanity, but he that is of high degree is a ●…e; this the Scripture speaks expressly, notwithstanding all that is spoken of the vanity of all creature-enjoyments, and of man's estate, when possessed with them, yet there is so much Sophistry, and deceivableness in the creature, that men are apt to think, that there is no greater felicity, than to be rich, great, & honourable in the world: hence they indulge covetous, and ambitious desires in their hearts, but to these, let me speak in the words of David, Psal. 4.2. O ye Sons of men, how long will ye love vanity, and seek after leasing? and in the words of Solomon, Prov. 23.5. wilt thou set thine eyes, or as it is in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thine eyes to fly upon that which is not? an Eagle will not catch flies, much less will she make a flight at nothing, when no game is sprung, and wilt thou make a flight with thy heart, (for the eye which Solomon chief intends, 'tis the eye of the soul) when nothing springs before thee, but that which is not? Thirdly, let this Text and Doctrine be improved, 3 Counsel and Exhortation. as an Antidote against security: Let none put far from us the evil day. First, let me speak to you that are young men, who are in your best natural estate; in the flower of your age, and full of your strength, in the prime, and pride of nature, your breasts are full of Milk, and your bones moistened with marrow, Oh yet know, that even man, yea, every man in his best natural estate, is altogether vanity; you have heard what Job saith, that one dieth in his full strength, being wholly at ease and quiet. Consider also, and improve your daily experience: many as likely to live as thou, are gone down into the grave; Caryllon Job Death. (as is well observed by one) doth not observe the Laws of nature, but the appointment of God. The Law of nature doth indeed set death at the greatest distance, from those that are young, strong, and healthful, and faith to death, go to the wrinkled face, dry bones, dry breasts, meddle not with this young man, touch not this fair, and beautiful woman, he or she, is now in the prime of their time and days; go to yonder old man, go to that withered woman, let these alone: Oh but death will not receive these commands, death will not observe the Laws of nature, but the appointment of him, who is the Lord of nature: It is appointed for all men once to die: and as God hath appointed all to die, so he appoints the seasons of death; and the seasons he appoints are as various as the kinds, occasions, and ways of death are, and therefore death knocks as often at the young man's door, as at the door of the old man. Learn therefore to prepare for death, though you have no appearance of death upon you; in some we may see many Images, and representations of death, dim eyes, palsy hands, trembling knees, stooping backs, in others we can see no sign of death, nothing that looks like death, but their countenances are fresh, their strength clear, their constitutions healthful, and the like, yet let such remember the words of our Text, that Surely every man in his best estate is altogether vanity. Secondly, let me speak to you, who are rich, honourable, and great men in the world, do you also frequently meditate upon this portion of Scripture, namely, that man, yea, every man in his best estate, is altogether vanity. It is requisite thus to exhort you, because in this point, the world is full of such fools as we read of in the Gospel of Luke, Cap. 12.19. who from the greatness of his wealth, concluded the length of his life, saying, Thou hast goods laid up for many years, take thine ease, eat, drink, and be merry, and saith the Psalmist, speaking of rich men, Their inward thought is that their houses shall endure for ever, and their dwelling places to all generations; nevertheless man being in honour abideth not, he is like the beast that perisheth, this their way is their folly, Psal. 49.11, 12, 13. David himself was overtaken with this folly, when being in prosperity, he said I shall never be moved, Psal. 30.6. Alas God can as easily level your Mountains, as the poor man's Molehill. How knowest thou but that God may say to thee as to that rich man in the Gospel, Luke 12.20. Thou fool this night thy Soul shall be required of thee Albeit you are rich, great, and honourable, yet you are but men, and know it that man, yea every man in his best estate is altogether vanity; Dr. Reynolds. yet (as a learned divine of our Nation hath well observed) there is so much seed of pride in the heart of man, and so much heat (as we may so speak) and vigour in the creature to quicken it, as that men are apt to Deisie themselves, in the reflection of their own greatness. I might give you sundry instances of this, both out of sacred and profane History. As that of the Babylonish Monarches recorded Isai. 14.14. and 47.7, 8. and of the Prince of Tyrus recorded Ezek. 28.2. And I have read of Alexander the great, that he persuaded himself, that he was the Son of Jupiter Hammon; And Sapores, Rex Regum frater solis & Lunae, particeps syderum, nec Deus est nec homo King. of Persia wrote himself King of Kings, Brother to the Sun and Moon, and Partner to the Stars: with sundry others of this nature. But however you may fancy yourselves, know it that were you Princes, yet you are but Sons of men, and ye shall die like men. Let me close this with that excellent admonition of Scaliger to Cardan; Exerc. 148. his words are these; I would ever have thee remember, that thou, and I, and others are but men, and if thou knowest what man is, thou wilt easily understand thyself to be nothing: for my own part, I am wont to say, we are not so much as men, but * Parts homin●s. pieces of men; of all which put together something may be made, not great, but of each of them sundered, * Paene ●inus quam nihil. almost less than nothing. Lastly, to close all, is every man in his best estate altogether vanity? then look out after a better estate than this which David calls man's best estate. This is but a natural estate: look thou after a spiritual estate: this but a worldly estate, look thou after an heavenly estate: this but that which recommends you to men, but look thou after that which may recommend you to God: look out after an estate of favour with God through Faith in Christ Jesus: this (my beloved) is not vanity, but solid substance: by thus doing, you shall have riches, and honour, yea, durable riches, and righteousness: Prov. 8.18, 19, 20, 21. My fruit saith wisdom, is better than Gold, yea, than fine Gold; and my revenue than choice Silver: I lead in the way of righteousness, in the midst of the paths of Judgement, that I may cause those that love me to inherit substance, and I will fill their treasures. FINIS.