Ἀσαρκοκάυκημα, OR THE VANITY, of Glorying in the FLESH, Opened in a SERMON Preached at the FUNERAL OF KINGSMEL LUCY, Esq Eldest SON to FRANCIS LUCY, Esq  
By THO. CASE, M. A. sometimes Student of Ch. Ch. Oxon. and now Pastor of Giles in the Fields, London.  
London, Printed by T. R and E.M. for Robert Gibbs in Chancery-lane near Sergeants Inn. 1655.   

To the Honourable, Sir THO WITHRINGTON Knight, and SERGEANT at the LAW, And one of the Commissioners of the Treasury.  
Noble Sir,  
THe Dedication of this piece to your Name, may seem strange to one that is a stranger to you. But the truth is, your interest in this young Gentleman deceased, gives you too great a title, to this poor, imperfect memorial of him, while your great love to the worth and goodness that was in him, invited your Noble Spirit, to adopt him into the Relation of a Son-in-law, a choice, which truly rendereth you as honourable, as it would have rendered him happy, had he lived to enjoy it. But oh the instability of all sublunary felicities. You expected a Marriage, and behold a Funeral. Vanity of vanities! how fitly hath that great Apostle phrased all terrene fruitions, 
1 Tim. 6.17  uncertain riches! Ixion-like, they vanish while we hug them in our arms; yea, we lose them before we are possessed of them. This is the Doctrine, the living God teach us the Use; To do good, 
Ver. 18, 19  to be rich in good works, etc. to lay hold on eternal life.  
To your interest in these papers, your condescension in pressing me to print them, as it hath laid upon me another engagement to publish, so it hath given me a new encouragement to put them under the protection of your Name, which though it cannot (I know) secure them from the just censure of many defects; yet it may free me from the unjust censure of presumption, in this Dedication.  
Accept them, Honoured Sir, as an evidence of that great respect, which your integrity hath merited, as with others; so with myself. And if in the ensuing lines there be any thing that may either alleviate your loss, or divert the sense of it. It shall be a great satisfaction, to  
SIR, Your Humble Servant in the Gospel of Christ, THO. CASE.   

To my most Honoured Friends, FRANCIS LUCY, Esq and his most Christian and Virtuous YOKE-FELLOW, Grace and Peace.  
THe sorrow of the New Convert, looking upon Christ crucified, the Holy Ghost hath pleased to shadow forth unto us in 
Zech. 12.10.  Scripture, by the sorrows for the loss of a firstborn, as one that is in bitterness for his firstborn; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut amaresce●e super primogenitum. rachamim from rechem, which signifieth the womb, because of all compassions the mother's compassions are the most tender  the Hebrew reads it infinitively, not personally. to take in both Sexes; certainly, because those sorrows, especially on the mother's side, are the strongest and the most impressive of all natural affections.  
What your sorrows then are, for the loss of this Gentleman, whose praemature death, (if it be lawful to call it so, now God's work is finished) hath occasioned first the preaching, and then at your too prevailing solicitation, the printing of this Sermon, cannot be easily imagined. A first born, and such a firstborn, as few Parents have either boasted of, or mourned over. A Son, who was what you could wish for a Son, or from a Son. A Son you have lost, for the loss of whom I can be content to let you mourn, and with all my heart sit down and mourn with you, for Your, the Nations, and mine own loss.  
Yet to keep your sorrows from overflowing the banks, Remember, I beseech you, that your trial is not parallel with the trial of some of God's Worthies.  
It is not the trial of Job, who had all his Sons and Daughters slain and buried in one tempest.  
Not the trial of David, whose darling son was executed, in the very act of treason and parricide.  
No, nor the trial of Abraham your father, who must resign up his Son, his firstborn, his only Son, whom he loved; the Heir, not of Abraham's possessions only, but of the Promises too; and (that which is above all aggravations tremendous,) Isaac must be the Sacrifice, and Abraham the Priest, to offer him up with his own hand.  
His Piety to God, must be cruelty to his Son, yea, (had not the Command of the Law giver intervened) most unnatural murder.  
Dear friends, your loss though invaluable, is not embittered with such temptations.  
A Son, a firstborn, but dying in the arms of your Loves and Prayers. Not more sent for home to his father's house, (as it were in another 
The Small Pox accended into a burning fever.  fiery chariot) then willing to go.  
Neither hath his death made you or your samily Orphan. A brother he hath left behind him, to inherit your estate and his Brother's virtues: A Brother, in whom his Brother lives; though Kingsmell be dead, yet Lucy is alive. A Brother so like his Brother, 
Minut. Foelix.  that (as he said of the two friends) Crederes unam animum in duobus esse divisam: You would think one soul animated two bodies, 
Sic oculos, sic ille manus, sic ora gerebat.  
Both one in Nature, as in Name,  
They look, and speak, and act the same.   
Three Sisters, also hath he left, sharers of the same spirit of sweetness and Piety with himself; Recruits of your comfort, and vessels to propagate, though not the name, yet that which is better, the goodness of your family.  
Certainly, my worthy friends, God hath mixed your Cup with many sweet ingredients, so that you may well bespeak your own souls with your elder brother, the Lord Jesus Christ; The Cup that my Father hath given me, shall I not drink it? Behold, it is but a Cup, not a Sea of bitterness, and of a father's tempering, not an enemies, and it is a gift, not a cutses; Oh if Jesus Christ could thus alleviate his Cup, which was full of his Father's wrath, how much more may you drink and forget your sorrows, whose cup is mixed with so much love? The very things which seem to aggravate your loss, do lighten it. The better your Son was, the easier your trial  
It is our great infelicity that we invert our arguments, and when God hath put sweetness into the Premises, we put bitterness into the Conclusion. We are witty to aggravate our own afflictions, and for the most part mistake the accent; that which should help us bear our burden, makes it intolerable; we can tell how it might have been better, and think we could bear any trial but this, and so we dispute our Cross when we should take it up, and give God counsel when God looks for obedience.  
But God hath taught you better things, and things which accompany salvation, though I thus speak. And I do greatly rejoice, to behold that Christian meekness and patience, that sweet submission to, 
Leu. 10.3.  that gracious acquiescence in the Will of God: Your silence before the Lord where by you evidence to yourselves and others, your trial to be the rod of a Father, the fruit of love. You do not only bear your Cross, but adorn it.  
The Lord cause all grace to abound in your souls, perfect the good pleasure of his grace, and the work of faith with power. And the Lord continue you both comforts one to another, and blessings to all your Relations, 
1 Sam, 2.20.  give you a rich recompense for the loan which is lent to the Lord; and now one channel is dried up, cause the remaining to overflow with mercy. Make your surviving offspring double comforts to you, and blessings to the world. Yea, the less you have of the creature, fit you for, and fill you with, MORE OF HIMSELF.  
So prayeth, Your most obliged, and most faithful Friend and Servant in the Gospel THO. CASE.   

To the Choice and every way Hopeful Young Gentleman, Mr. RICHARD LUCY, the Now, only Son and Heir to FRANCIS LUCY, Esq Student of Ch. Ch. Oxon.  
Learned Friend,  
YOu have not the least interest in these papers, whom your desired Brother hath left Inheritor not to his Expectations only, but his Virtues; which here are presented to you. Not as you have seen them in their own native beauty and splendour, as they beamed out themselves to the eye of those that did converse with him, while alive, but as you have seen the picture of a man taken in his winding sheet, in more dark and lifeless colours: and yet as to the visage and air, such as, that, without an Inscription, you might at first sight be able to tell whose picture and image it is. The view whereof, I know not whether it may affect you more with grief or joy; grief, becaufe it is not himself; joy, because you have so much of his shadow to converse with, as long as you shall survive. I send it to you, Sir, to perfect the Copy, for the truth is, there is none that can draw it to life, but yourself; it being not only imago tua, but imago tui; that therefore you would every day add one line to the finishing of this excellent piece, 
Nulla dies fine linea.  is the design of this third dedication.  
It concerns you highly; for though the death of your honoured Brother hath left you the Birthright, it is his Life only that must give you the Blessing: Your Advantages are rare, a pious father's counsels, a gracious mother's tears and prayers, the inspection of a learned and industrious Tutor your daily converse with silent and vocal Libraries, dead and living monuments of learning. Above all, that which the great Rabbi among the Jews, and Apostle amongst Christians, puts as a Crown upon young Timothy's head, that from a child thou hast known the Scriptures, 
2 Tim 3.15  which are able to make thee wise to salvation; These are your advantages, and Prayer your improvement: the exercise whereof you have learned both by Precept and by Pattorn; may the Gift of Prayer be accomplished with the Grace of Prayer, the sweet and secret teachings of the Spirit of Grace and Supplication. 
Zech. 12.20.  The Lord make you to abound in that holy duty, our heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the traffic and trade whereby we fetch in the merchandise of the Heavenly Jerusalem. Great obligations press you to a vigorous improvement of your advantages, the recruit of your tender Parents comforts, the honour of your Noble Family, the expectation of your worthy friends, the name of your excellent brother; whom dying, me thinks, I hear bespeaking of you thus, Vive tuo, frater, tempore, vive meo.  
That you may do worthily, and answer all these engagements with an overplus of satisfaction, may a double portion of your Brother's spirit rest upon you. It is, Sir, and shall be the prayer of  
Your real friend and Servant, unfeignedly covetous of your perfection. THO, CASE.   

TO THE READER.  
Good Reader,  
IT is a judgement threatened by two Prophets against the Jews, 
Jer. 16 5. Ezek. 24.23.  that they should not mourn, nor lament for their dead. That which was their judgement is our sin; which the Prophet Isaiah hath languaged to our hands: 
Isa. 57.1.  The righteous perish, and no man layeth it to heart, and merciful men are taken away, none considering, etc. It was sometime the curse of the worst of men; that wretched Coniah, They shall not lament for him, 
Jer. 22.7.  saying, Ah Lord, or Ah his glory. This wanton secure, ungrateful generation, hath most wickedly translated this curse upon them whom the Lord hath blessed, and made blessings to their generations; we lament not over our Worthies, saying, Ah Lord, or, Ah their glory.  
The Hand of God of late is gone out against us in a dreadful manner, and within a few months last passed hath taken away divers worthy Ministers, not only faithful, but mighty in the service of the Gospel. The last Summer (as I take it) there died in one 
Essex.  County only about thirty four godly Ministers; since then, there is fallen very lately worthy Dr. Hill, 
Malle is Hereticorum Schismaticorum, flagellum.  Master of Trin. Coll. Cambridge, a man of a singular spirit for Government, mighty in convincing and suppressing of error and innovations.  
Reverend Mr. Gataker, a Treasury of Learning and Religion.  
Profound Dr. Gouge, 
His excellent Comment on the Hebrews, with other of his learned Labours, will remain as Monuments of his great worth to posterity.  whose indefatigable industry, both in his public Ministry, domestic duties, and private studies was to admiration.  
Judicious Whitaker, mighty in preaching, melting in prayer; whose holiness was mixed with such sweetness and tenderness of spirit, that it rendered him useful and acceptable to men of all judgements and tempers.  
Excellent Dr. Bolton, a man of singular spirituality and acuteness in all his Gospel-labours.  
Famous Mr. Angel, a man indeed of Angelical understanding and holiness, a burning and shining light.  
Precious Mr. Robinson England's Jacob, London Remembrancer, judicious in preaching, affectionate in prayer, in both incomparably laborious, a man, most deeply sensible of the evil of the times, and unmovably firm to his principles.  
Ingenious Mr. Jaggard, a man of singular parts, and excellent Ministerial abilities.  
Hopeful Mr. Fenton, newly chosen to Croatchet Friars, young in years, but of great maturity in the knowledge of Christ.  
These and many more, some in their full age, others in the midst of their days, and some (woe unto us!) in their prime and strength of their Ministry hath God removed from us.  
To this breach that God hath made upon us in the Church, hath he added some deep wounds in the Commonwealth; Besides the death of many worthy Gentlemen, very serviceable in their generations; that which may set most sad upon our spirits, is, that God hath snaetched from us, by sudden and unexpected strokes, many young Gentlemen, of the greatest eminency and hopes which this, or many generations formerly have known.  
That Phoenix of Wiltshire, Robert Strange Esq Nephew to the late Honourable Sir Edward Hungerford, 
Robert Strange, of Somerford-Keynes, in the County of Wilts, Esquire.  and brought up in his family, a Gentleman of such gravity, wisdom, piety, humility, weanedness from the world, and of such a public spirit, that the whole country looked upon him as a star of the most propitious influence that hath risen in their Horizon these many generations.  
The Noble young Gentleman Harbottle Grimstone, Esquire, Son and Heir to the Honourable Sir Harbottle Grimstone, a Gentleman of greas eminency both for parts and piety, the honour and hopes of his father's house.  
That never to be sufficiently honoured Gentleman, Mr. Holland of Lancashire, only son of Colonel Holland of Denton Esquire, for solidness of judgement, choiceness of affection, activeness in Religion, singular usefulness in his country, highly esteemed among the Gentry, honoured by the Ministry, admired by the Commonalty, beloved of all; the only pillar of his father's house, the great expectation of the Country, lamented by all that ever knew or heard of him.  
John Warmstry Esquire, only son to Gervis Warmstry Esquire, of the County of Worcester.  
Ferdinando Leigh, late of Lincolns-inn Esquire, fourth son to the Right Honourable Thomas Lord Leigh, Baron of Stone-Leigh, in the County of Warwick; Gentlemen of much honove, and greatly lamented.  
Lastly, (though many more might be added to this sad Catalogue) this excellent young Gentleman Kingsmel Lucy, late of Lincoines-Inne Esq Son and Heir to Francis Lucy Esquire, over whom these Funeral Lamentations are poured out, whom Nature and Grace strove which should make him most honourable.  
These, I say, and many more spirits of a sublime extraction, stars of the first magnitude; the ornaments of the present, and the hopes of the future generation, have been prematurely cut off b● the fatal stroke of the Small pox, and have finished their course, before they had finished (the eldect of them, as I understand) the twenty fifth year of their age.  
And now in the mean time, how little are we affected with these invaluable, I had almost said irreparable losses. Certainly we do not lay them to heart according to the nature of the stroke inflicted in their removal: while we followed their sad Hearses to the grave, and our ears were filled with Funeral Lamentations, possibly we might fetch a cold sigh, and let fall a few dry tears, but alas, how quickly do we forget our losses? we bury our sorrows and our Worthies in the same grave. Our tears are quickly dried up, and our days (our hours rather) of mourning are soon ended. We have learned an easy way of comforting ourselves over our sorrows, more truly of keeping sorrow from our hearts: we will not suffer it to come near us. We use to say, he was a great Scholar, an excellent Preacher, a gallant Gentleman, there will be a great want of him, but we must be contented if God will have it so, we cannot help it, we are all mortal, etc. there's an end.  
Haw easily do we swallow down these bitter pills, and extinguish the sense of our miseries in sensual fruitions? I find but very few, but they make too much haste to their comforts and cordials.  
Object. But you will say, Why, what would you have us do, should we sorrow as men without hope?  
Answ. No surely, 
What our duty is in the loss of worthy men.  but this we should do: We should sit down, and tent our wounds; we should weigh our losses in the balance of the Sanctuary, and take up David's Lamentation in the death of Abner; Know ye not that a Prince and a great man is fallen this day in Israel? 
2 Sam. 3.38, 39  and I am this day weak, etc. So many godly Mfnisters, so many worthy Gentlemen fallen, and we are this day weak; the Ministry weak, noble Families weak, the Church and State weak by means of these losses. Joseph is not, and Simeon is not, and will ye take Benjamin too? 
Gen. 43.36.  all these things make against me: So, etc.  
2. We should be sensible of divine displeasure. It is observable, that when Pelatiah was smitten by a blast of divine Justice, Ezek. 11.13. that Ezekiel presently fell down upon his face, to deprecate the process of judgement. Ah Lord God, wilt thou make a full end of the remnant of Israel? Behold, there was but one man taken away, nnd he a false prophet, a seducer, and yet the good Prophet cries out, as if God were going about to destroy the whole Nation? why? what ground of such a fear was there in a single persons untimely death? Oh, the Prophet was sensible of divine displeasure in that stroke, and when wrath was once kindled, he did not know where the fire might stay; it might burn down to the very foundations for aught he knew. How much more ought such an holy jealousy cause us to put our mouths in the dust, when we see so many of the precious sons of Zion, comparable to fine gold, suddenly cut off by the sword of the destroying Angel! Surely that we take no more notice of God's displeasure, is not our patience so much as our unbelief.  
Thirdly, we should look upon the loss of such excellent ones, as sad prognostics of approaching judgement; boding symptoms of evil to come: 
Isa. 57.1.  Merciful (or as it is in the Hebrew) men of godliness are taken away, none considering that the righteous are taken away from the evil to come; when righteous men die (especially in the midst of their days,) evil is a coming, their death makes way for wrath; when Noah was shipped the flood came; when Lot was housed, Hell came down from Heaven to destroy Sodom.  
Before the besieging Heidelberg, most of the godly Ministers in the City were taken away, etc.  
Fourthly, We should study how to recruit our losses, and repair our breaches. Every one in his station labouring to be of an healing influence.  
Parents, those especially of superior Orbs, bestowing upon their children, honourable and religious education, the neglect whereof hath been one of those putrid sources, out of which the most of the sins and plagues of this miserable Nation hath issued.  
Young Gentleman, even from their childhood, to addict themselves to ingenious Arts and Sciences, especially to the 
* Phil. 3.8  excellent knowledge of Christ in the Scriptures, which is able to make them wise to salvation. 
2 Tim. 3.15,   
Tutors in the University, and other inferior schools, by their wise and holy industry, studying how to improve those ingenious spirits that are under their tuition so, as that they may send them forth full of knowledge and virtue, fit to serve their generation, both in Church and State.  
Patrons, upon the sad vacations of their live, by the death of worthy Ministers, to fill their rooms with learned and godly men, without open contracts, or secret insinuations of any unworthy Simoniacal expectancies.  
Surviving Ministers studying how to pray more, preach better, live more exemplarily, converse more fruitfully.  
Yea, every one in their places and callings, labouring to be more holy and prayerful, 
Ps. 12.1.  more useful and active for the interest of Christ's, and for public good.  
This, were to do like Christians, worthy of our Name, and the fruit of this would be excellent and beautiful. For  

Fruits of sensibleness of our losses.  1. It might help (through grace) to appease divine anger.  
2. To avert approaching judgement, as Amos 7.1, 2. compared with ver. 3. and 4.5. with ver. 6.  
3. God would take it kindly, behold, precious in the sight of the Lord is the death of his Salnts; 
Ps. 116.15  would not our Father take it well, if we were followers of him, 
Eph. 5.1.  as dear chilldrens?  
4. It would make way for comfort. Comfort is then seasonable and savoury, when it comes in in God's method; Blessed are they that mourn, for they shall be comforted. 
Mat. 5.4.  The world inverts Christ's order, they begin in comfort, and end in mourning; true Saints begin in mourning, and end in comfort: it is true all over.  
When thus humbled under the mighty hand of God, it might be seasonable to suggest to ourselves and others some such considerations as these.  
1. 
Comforting considerations.  Who made these that are taken away, so excellent and influential? GOD: Well, as he said, Salvus est Artifex, God never dieth; he that made the vessel is alive, though the vessel be broken in pieces: with God there is abundance of Spirit, he can easily raise up others in their places to carry on his work. When Moses was troubled about a Successor, and knew not where to find him, and therefore begs an immediate choice from heaven, Num. 27.16. Let the God of the spirits of all flesh set a man over the Congregation, &. God had a recruit that Moses little thought of, a Joshuah, one under his own roof, his servant, he must succeed in that great charge, ver. 18.  
2. Consider, God can do his own work without the service of men; though he useth instruments, he needs them not; many times (to speak after the manner of men) God is more troubled to fit the instrument, then to do the work alone. In the Creation of the world God was alone, Isa. 44.24. In the Redemption of the world, Jesus Christ was alone, and of the people there were none with him, Isa. 63.3. And how easily were both these mighty wohks finished: In the reforming of the Church he useth instruments, and the Church looks upon them many times, as the oniy men that must do it, and behold, they prove so cross and untoward, that unless God lay them by, and take the work into his own hand, a deliverance would end in a bondage, and a glorious Reformation set in a black and horrid Desolation. This is a comfort were we fit for it,  
Though God tie us to means, he doth not tie himself to means.  
Thirdly, the less there is of the creature, the more God is engaged to appear, Deut. 32.36. Our despairing times are Gods rising times, Isa. 33.10. The comfort is this, GOD will glorify HIMSELF.  
Fourthly, as our duty is, when God takes eway the creature to live immediately upon Himself; when the cisterns are empty, then to go to the fountain; so our comfort is.  
Those are the purest tastes of God which we have immediately from himself.  
Our very windows darken much of our light. 
We see through a glass darkly, 1 Cor. 13.12.  And many times, some of our water [of Life] leaks through the pipes by which it it conveyed.  
God is most to the Angels and Saints in Heaven, because what HE IS, he lets in immediately into their souls. They drink of the river of his pleasures, 
Ps. 36.8, 9  and in his light do they see light.  
Fifthly and lastly, as for our Worthies that are gone, they have made a blessed change,  
Labour for Rest, Sin for Holiness, Earth for Heaven, Rags for 
* Good old Mr. Dent, when he thing out his last breath, said, Give me my Crown and Robes, and so gave up the ghost.  Robes, their Cross for a Crown, the company of sinners for the Spirits of just men made perfect, the creature for the Creator, Father, Son, and Holy Ghost, God blessed for ever.  
Reader, I could add much more upon this Account, but I am sensible how fare already I have exceeded the bounds of an Epistle. It is for thy sake, and therefore I hope with the ingenuous, it will find net only Pardon, but Acceptance.  
The Lord fit thee for these comforts, and then fill thee with them. It is the humble and hearty desire of  
A poor unworthy Servant of Christ, and of thy faith, THO. CASE.   
1 COR. 1.29. with 31. 
That no flesh should glory in his Presence. But as it is written, He that glorieth, let him glory in the Lord.  
THe Connexion of the words (briefly) stands thus: The Corinthians being extremely sick of a spiritual pleurisy, an overweening opinion of their own gifts and graces; the Apostle, like a wise Physician, opens a vein, and let's out some distempered blood, by calling them back to a sober remembrance of their original, what they were before conversion, scil. foolish and ignorant, impotent and ignoble, a people of a low and base extraction, mere nonentity (as it were) ver. 26, 27, 28.  
And yet withal lest they should be too much dejected, and faint by over much discouragement, he administereth a cordial unto them of singular virtue, and shows, that they were not so low and abject by their natural generation, but they were as high and honourable by their divine regeneration; wise, and righteous, and holy, and redeemed: and yet still that he may keep their spirits in an equal poise, he lets them know, all their excellency is extraneous, they own it wholly to Jesus Christ, Wisdom, Righteousness, Sanctification, Redemption; all is theirs, but not by inheritance, or their own acquisition, it was all by virtue of their union with Jesus Christ; Of him are ye in Christ Jesus, who of God is made unto us Wisdom, & Righteousness, and Sanctification and Redemption. The Father's ordination, and the Sons merit was the fountain of all these transcendent privileges: Of Him, i. e. Of the Father, and in Christ Jesus; so, Wisdom is yours, and Righteousness yours, and Sanctification yours, and Redemption yours, All is yours, 
1 Cor. 3.22, 23.  and you are Christ's, and Christ is Gods.  
Now in these two verses read, the Apostle tells us, that God hath a design in this contrivement, which he sets forth negatively and affirmatively.  

1. Negatively, that flesh should not be glorying, verse. 29.  
2. Affirmatively, that he that glorieth might glory in the Lord.   
And for both these he quoteth divine Authority, though he himself spoke by the afflatus of the same Spirit. As it is written, viz. Jer. 9.23, 24.  
I shall not detain you in the opening of the words, what need any clearing, will meet us in the handling of the doctrinal observations, which do naturally arise from the words, and they are three.  

1. Observe. Flesh must not glory; or, Flesh is not to be gloried in.  
2. Observe. God, and God exclusively to all other things, is to be gloried in.  
3. Observe. This is God's design, or God hath so ordered and contrived the whole state and condition of the creature, whether in order to Nature or Grace, Grace or Glory, that he might cut off all occasion of boasting or glorying in any thing but himself.   
I shall insist only upon the former, the other two will serve us, either in the Explication or Application of the point: which is this:  
Doct. Flesh must not glory; or, Flesh is not to be gloried in; for that is the meaning of it. We are not to boast of, or glory in any thing that is called flesh.  
For the opening of the doctrine three questions are to be resolved: 

1. What is meant by flesh?  
2. What by glorying in the flesh?  
3. Why flesh is not to be gloried in?    
1. Quest. What we are to understand by flesh?  
Answ. Flesh is taken in several acceptations in Scripture.  
1. By flesh sometimes is to be understood, Mankind, as Gen. 6.12, 13. All flesh had corrupted his way; and, the end of all flesh is come before me, i. e. All mankind have perverted their way, and have done abominably; Therefore (saith God) I will destroy them from off the face of the earth, Noah and his family only excepted.  
2. Flesh is taken sometime for the outward man; in opposition to the soul and Spirit. So, Psal. 73.26. My flesh and my heart faileth, i. e. my outward and inward man; all faileth, but God never faileth. I say, flesh here is taken for his outward man, or all outward comforts and supports.  
3. By flesh is to be understood sometimes creature-confidence; all those fleshly sufficiencies, wherein men do usually place their trust, which in the Original Scripture here quoted by our Apostle, Jer. 29.23. are reduced to three Heads, 

Policy.  
Power.  
Riches.    

Jer. 9.23.  Thus saith the Lord, 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, wisdom, strength, abundance of treasure; 
Heb. 16.  these are the idols which vain man creates to himself to worship, and to which they sacrifice; these are the Sanctuaries, to which men run for shelter and safety in the hour of temptation.  
Prov. 18.10. The rich man's wealth is his strong City, and an high wall in his own conceit. I say, these are the things upon which they fix their dependences, and these the Holy Ghost here calls flesh; it is but an arm of flesh, wherein men trust, Jer. 17.5.  
4. Church-priviledges are called flesh; 
Phil. 3.4, 5.  I might also have confidence in the flesh, if any other man thinketh that he hath whereof he might trust in the flesh.  
Flesh, what's that? why, he expounds himself in the immediate following verses. Circumcision, Pedigree, Parentage, Church-membership, his eminence among the Jews; An Hebrew of Hebrews, Profession, zeal, legal righteousness, etc.  
These he calls flesh, because they be all foreign and adventitious privileges, which fall upon a man by virtue of his natural and carnal generation.  
5. Flesh is sometimes taken for a sormal Profession in Religion, a pompous and glittering show in external worship, Gal. 6.12. As many as desire to make a fair show in the flesh, i. e. to set a good face upon the matter, to draw men's eyes after them, to get a name, and to be accounted Somebody in Religion, etc. Vultum opponit veritati, 
Heb. 9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ut pote in rebus crassis & terrenis posita.  Circumcision and the Ceremonies to Gospel spiritual worship.  
These terms and pompous theatrical shows in religion he calls flesh, in opposition to the life and power of godliness: because there is nothing in outward worship, but flesh may do, i. e. a man that hath nothing of the life and Spirit of Christ in him, may do them, and the more pompous and carnal any service is, the easilier it goeth down with men of fleshly minds, and the more ready they are to rest and glory in it.  
6. By flesh the Apostle understands sometimes parts, gifts and grace itself, as separated from Christ; and so he takes flesh in my text from glorying, wherein he calls off the Corinthians, vainly puffed up and swelled with a fond opinion of their own excellencies. He tells them that even these are but flesh, feeble and ineffectual to justify or save them, abstracted from Christ.  
There be other things in Scripture, which fall under the notion of flesh, as secular affairs, 1 Cor. 7.28. unregeneracy, or the corruption of nature, Rom. 8.8, etc. but these are not so proper to our purpose.  
In a word therefore, by flesh, we are to understand all humane excellency, the creature in its beauty and perfection. Thus it is proclaimed,  
Isa. 40.6. All flesh is grass, and all the goodliness thereof as the flower in the field; Flesh and its goodliness; Heb. Chasdo, the piety, the excellency and eminency thereof; i. e. all humane or created excellency in its beauty: Man accomplished with all that which he calls excellency and perfection.  
This is flesh; and this is not to be gloried in. But  
The second Querie is, what is meant by glorying?  
Answ. Glorying doth principally import two things, 1. Pride. 2. Trust.  
First, glorying doth import pride; And pride is made up of two ingredients.  

1. Self-opinion.  
2. Affectation of praise.   
1. Pride consists in Self-opinion, whereby men do ascribe to themselves, and are lifted up in the inordinate esteem and admiration of their own real or supposed excellencies, in any of the particulars .  
2. Pride consists in vainglory, or a foolish affectation of the praise of men, both which we find in the Scribes and Pharisees, a vainglorious generation, who only drived a trade of popular applause, Mat. 23.5. John 12.43. Thus when a man hath made himself his own idol, he would have all the standers by fall down and worship it. And when he hath set a rate upon his own parts and perfections, he is very impatient and discontented if others will not come up to his price.  
This is one way of glorying, and this is specially meant in the text.  
Secondly, another is carnal confidence, trusting in any creature-excellency or sufficiency. And in this sense it is specially taken in the Original Scripture here quoted,  
That nineth of Jeremiah containeth two things.  

1. A Catalogue of the Jews sins, from ver. 3. to ver. 10.  
2. A Beadroll of threatened judgements.   
Against both these the carnal multitude did cast up a Mount of creature-confidences.  
Some took Sanctuary in their own policies, they thought to shift for themselves well enough by their wits.  The wise man gloried in his wisdom. 
Others in the mean time presumed they could secure themselves by their Power, Arms and Ammunition, Armies of men and their martial valour, their walls and bulwarks, were the salvation wherein they trusted.  The mighty man gloried in his might. 
And others there were that promised themselves safety from their riches; If the Babylonian Army should invade them, and the worst come to the worst, they thought if they could not beg quarter with their prayers, they could bribe it with their treasure, and purchase life and liberty too with large sums of money, they had enough lying by them. Thus,  The rich man gloried in his riches. 
This God saw and reproved by the Prophet, as vain and foolish presumption, and discovers to them a stronger place where they might take Sanctuary.  
Prov. 18.10.  The Name of the Lord is a strong tower, the righteous run unto it, and are safe. Let him that glorieth, glory in this, 
Jer. 9 24.  that he understandeth and knoweth me, that I am the Lord. 
Thus, when the heart is filled with selfconfidence, and goeth about to secure itself, not only without, but against God, as once the Babel-builders, Gen. 11.3, 4. This is to glory in the flesh, or for flesh to glory.  
The third Querie follows eth; and that is, Why? which leads us to the Grounds or Roasons of the point, Why flesh is not to be gloried in? Briefly these.  
1. Flesh is not to be gloried in, because flesh is but grass. Reas.  
All flesh is grass, Isa. 40.6. i e. as it follows, tanquam flos, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the flower: it is like grass. And yet observe, this note of similitude is not expressed in the first branch, and it makes the sentence much more emphatical, q. d. it is not only like grass, but truly it is no other than grass, grass itself, it is no better, of no more strength and continuance, than the flower of the field.  
For, 1. Grass is a feeble, empty, windy creature: so is all created excellency; it may look beautiful, and please the eye of the beholder, but there is no solidity in it, you can put it to no stress in the world.  
2. Grass is caducous and fading; it withers while ye touch it and smell it; your very breath takes away the beauty of it. It is to day in thr garden, to morrow in the window, and the third day in the oven, or on the dunghill, Mat. 6.30.  
Now such is all humane excellency, it is fading and vanishing, Prov. 23.5. Wilt thou set thine eyes upon which is not: it is so vain that it deserves not the name of a being, it is not; a mere none entity, call it any thing, and you call it too much; yea, it is not ordinary flesh only, that is thus empty and airy, but flesh in its glory. Chasdo; One of the Jewish Masters observes, the word is used for any excellency or eminency of porfection; so that the best of that which is called flesh, and take that best in its prime, in its glory, the best at the best; and it is but grass, a flower, an empty airy nothing.  
A parallel place is that, Ps. 39.5.  
Verily, every man at his best estate is altogether vanity. Selah. Man, the glory of the Creation, God's Masterpiece, it is the Prophet speaks of; and not only some men, men of inferior quality, but Col-Adam, omnis homo, every man; and not every man at sometimes, but take the best man in his best estate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●tetir.  in his prime, take him standing, as the word signifieth, watch your advantage, and take him standing upon his tiptoe in his beauty and bravery, and what is he then? not only, mixed creature, a compound of folly and wisdom, weakness and strength, truth and error, light and darkness, flesh and spirit, nature and grace, beauty and deformity, 
Col-hibet, Col-Adan.  substance and vanity; but he is altogether vanity: yea, the word is of an higher emphasis, universa vanitas omnis homo, every man is every vanity, all men are all vanities, the very sink and eentre of all the vanities in the world: if man be a compound creature, it is of all the vanities under heaven; man at his best is the very universe of vanity. And to this the Holy Ghost sets a double seal, one at the beginning of the sentence, and another at the end; Verily lets it in, and Selah shuts it up: it is a truth of such illimited and immutable certainty, that it can be neither met nor overtaken with any objection. Verily, every man in his best estate is altogether vanity: And is this a thing to be gloried in? Hear what God saith, Cease ye from man whose breath is in his nostrils, for wherein is he to be accounted of? Consider him well, and you can find nothing in him that is valuable, much less to be gloried in. Were it nothing else but this, his breath in his nostrils, 
Isa. 2 22.  it is enough to obscure all his glory. The Psalmist will interpret the account: His breath goeth forth, he returneth to his dust, in that very day his thoughts perish. 
Ps. 116.4.   
Reas. 2 But add in the next place a second account or reason. Consider how quickly God can blast all the glory of the creature; this also is in the Original text, Isa. 40.7. The Spirit of the Lord bloweth upon it, and it withereth. As an east-wind goeth forth, and blasteth the beauty of the Tulip and the Lily, (whose bravery Solomon in all his royal ornaments is not able to match, 
Mat. 6.29. ) and they stand hanging down their heads as ashamed of themselves; so no sooner doth the breath of the Lords indignation go forth and smite the excellency of the creature: but that whatever it is wherein the sons of men do pride themselves, like the tree which Christ cursed, it stands scorched and withered, without either fruit or leaf. Behold, how irrational as well as irreligious, is fleshes-glorying!  
Use. There is comfort in it in the first place, for God's afflicted and oppressed Church: for whose enemies usually are wise, 
Jer. 29.23.  and mighty, and rich, abounding in policy, power and treasure, all creature-advantages, while in the mean time the people of God are simple, and weak, and poor: like a naked lamb, standing in the midst of lions and tigers, and ravenous wolves. Yet I say, in the eater there is meat, and in the strong there is sweetness; here's comfort, that if flesh be not to be gloried in, neither is it to be trembled at. If the Church may not trust to creature-excellencies, wisdom, strength, riches, when they are found with her, than neither need she dread then when they are found with her enemies. Surely creature-advantages whatever, have as little power to do us harm abroad, as they have to do us good at home, wherever they are found, they are but flesh.  
This is the very design of that famous proclamation, Jer. 40.6, 7, 8. All flesh is grass, etc.  
Partly to unbottom the Jews of selfsufficiency, and so to prepare them for the comfort published, vers. 1, 2, 3, 4, 5. of that chapter.  
Partly to obfirme and fortify their hearts, against all such fears and diffidences, as the power, and policy, and hugeness of the Babylonian Invader might inject: in regard whereof many of the unbelieving multitude, sat down, and giving themselves up to despair, cried out, (when the Prophets would comfort them with hopes of a return,) Our bones are dried, our hope is lost, we are cut off for our parts, 
Ezek. 37.10.  q d. Tell us not of returning home to our own places again, our eyes shall never see Zion any more; it is as impossible for us to break lose from this captivity, and to escape these tyrant's hands, (numerous and armed, potent and politic; we ourselves in the mean time as a poor naked handful of little children) as for a dead man bound hand and foot, to come out of his grave, our bones are dried, etc. thus they that would not believe the captivity, while it was in the threatening, would not believe the deliverance, while it was in the Promise; they that would not tremble in the day of rest, 
Heb. 3.  could not rest in the day of trembling.  
While in the mean time the Prophet doth thus labour to comfort them. Be it so, your captivity is as the grave, and they as so many dead men, bound hand and foot, yet their God is the God of resurrections: He can raise the dead, and make an huge army, to stand up out of dry bones, (of which he gave a notable type, either to their eyes or ears, in Ezek. 37. from vers. 1, to vers. 8. and then expounds it out of captivity, from vers. 9 to vers. 14) upon the people's deliverance; and as for your enemies, whose power and greatness you so much dread, fear them not; they shall not be able to frustrate God's thoughts towards you, they and all their glory are but flesh, no more to be dreaded then the grass or the flower of the field, which to day is, and to morrow is cast into the Oven. 
Mat. 6.30.  Surely the people is grass, the mighty Babylonian Monarch and all his Armies are but as the grass, which of itself is eaducous, and the least breath of God's indignation dorh ptesently resolve into dust and nothing.  
This is the sum of the consolation, that the Church and people of God are as far from being in danger from the confidence of her enemies, as she is from being in safety from her own.  
Ps. 146.5.  Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his Gd. 
Let the second Use therefore be an Use of Exhortation.  
Learn beloved Christians from hence, not to glory in the flesh. Take heed of pride. Take heed of carnal confidence.  
Both these I should press, but time will not permit; and the former only is most proper to this place; that therefore I shall insist upon, and to that end give you, 

1. Some motives.  
2. A few helps and means.    
Motives against pride. And these may be reduced to four heads.  

1. The things themselves, wherein we are so prone to glory.  
2. The Sin itself, of pride or vain glory.  
3. Our own selves, who are so prone to glory.  
4. God, against whom we sin, in glorying in the flesh.   

1. Sort of Motives, The things that are the object of our pride. Supposed perfections.  First, consider we The things themselves, wherein we are so prone to glory in, and these be either Supposed or Real excellencies.  
Many times, and for the most part, the perfections we admire in ourselves, are but supposititious, and are founded merely in our own fancies. Vain man first forms an idol in his own imagination, and then worships it with the highest veneration.  
The Apostle observes to us, that the excellency of most men, lieth merely but in Thinks and Seems.  
If any man think he knoweth any thing. 
1 Cor. 8.2.   
He that thinketh he standeth. 
1 Cor. 10.12.   
Let no man think more highly of himself than he ought. 
Rom. 12.3   
He that thinketh himself to be something, when he is nothing; 
Gal. 6.3.  he seems to be religious, 
Jam. 1.26.  and yet bridleth not his tongue. Oh sad! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thinks and Seems deceive the greatest parts of the world, yea, of the knowing world. The generality of them that boast, are but Thinkers.  
So in the outward man, there are that with Tyre seal up the sum, perfect in beauty, when it is but in their own glass, or their paramours eyes; chaste, sober eyes can behold no such beauty in them, as once the blind world blasphemously spoke of Christ, Isa. 53.2, yea, it is sad to consider, what beauty some can fancy in that, which a man of understanding accounts ridiculous; a misshapen garment, a feather, a patch, a paint, this passeth with vain spirits, for beauty, though it be nothing else but what a statue, or a rotten post is capable of. Hence is pride opposed to wisdom, Prov. 11.2. When pride cometh then cometh shame, but with the lowly is wisdom; what greater folly then to be proud of a lie, a thing that is not? Therefore you shall observe, that the more wisdom, the less pride. Men that have nothing to be proud of, do boast most.  
But then suppose the excellency be real: Outward, 
Real.  strength, riches, honour, etc.  
Inward, wisdom, learning, 
1. They are none of our own.  gifts, grace itself, etc. yet now to glory in them, is not only irreligious, but irrational; for consider,  
1. They be none of our own; we may say of them, as the young Prophet of his axe's head, Alas Master, for it is borrowed, 2 Kings 6.5. It is the levelling question, wherewith the Apohle layeth the highest mountains even with the lowest valleys. Quis te discrevit? Who made thee differ? and what hast thou that thou hast not received? 
1 Cor, 4.7.  this is the blast of vainglory, that which thou boastest of is none of thine own; and if thou didst receive, why dost thou glory? glorying is not for borrowers, but for owners; He only that is the spring and fountain of his own excellency, may justly glory; to glory of borrowed perfections, is as if a man should boast, he were more in debt then others: while we receive the gift from God, we should ascribe the glory to God; so that in glorying in what we receive, we rob God of his honour, and add sacrilege to our unthankfulness.  

2. They may be lost.  Secondly, if they be none of our own, we are uncertain of the possession. That which is borrowed will be called for again, and how soon, we know not, especially when it is lent us sine die, to be paid upon demand. Red rationem, the expectation of an account, may give check to our presumption, and the certainty of a devestiture, cause us to let fall our plumes.  
I come to a second Motive. 

2. Sort of Motives, from pride itself.  
1. It is sordid.    
Consider the sin itself.  
Pride is a stinking weed that will thrive in any soil, a swine that will feed upon any carrion, there is nothing so honourable, nothing so sordid, but pride can make use of it; the beggar can be as proud of his rags, as the King of his robes; a garment of linsey woolsey can make one look as big as well as clothe of tissue; a few knots of ribbin may puff up, as well as the richest brooches of Diamonds; Any thing without a man, a pedigree, the nod of a Superior, the knee of an inferior, a favour, a fancy, any air of popular applause will fill the vain mind of man. Any thing within, natural endowments, acquired parts will elate the Spirit; Knowledge puffeth up, 1 Cor. 8.1.  
Nothing so good, nothing so bad, but pride can turn it into nourishment.  
Pride of spiritual gifts was the distemper here which these gifted Corinthians laboured under, especially their teachers, whom therefore Luther calleth Theologos gloriae, vainglorious Doctors. And thus a man may glory in a gift of preaching, and a gift of prayer, etc. the best of Ministers their calling, putting them upon the public exercise of their gifts, they are in danger of pride. And therefore the Apostle will not suffer a novice to take upon him that calling, 
1 Tim. 3.6  as being most subject to that temptation. The higher the Sphere is wherein a man moveth, the more he is followed with temptations of vainglory. Yea, a man is very prone to be proud of Grace itself,  
Proud of holiness; Stand by thyself, come not near me, 
Isa. 55.5.  I am holier than thou.  
Proud of zeal; Come see my zeal for the Lord of Hosts, 2 Kings 10.16. Vainglorious Jehu had lost his zeal, had it not been seen.  
Proud of humility itself: 

Sic calco fastum Platonis.  
Majori fastu.   so one said, he could see pride through the holes of Diogenes his cloak; and another told him he trod upon Plato's pride with greater pride; none hate one another so much as proud men, and the reason is, because they think none have so much cause to be proud as themselves.  
But truly that grace which swells the heart, is rather in show then in substance; we may say of it, as Augustine once of the brag of the Jews, John 8.33.  
Non est ista magnitudo, sed tumour, it is not solid matter, but a mere tympany.  
As nothing so good, so nothing so bad, but pride can live upon it. What a sordid spirit is in vain man! rather than not be proud, he will be proud of his sins.  
The Apostle tells of some, who glory in their shame: 
Phil. 3.19.  Samson never gloried more in his miraculous victory over the Philistines, than some Roarers have done in their drunken Conquest, heaps upon heaps have they laid dead drunk at their feet. I have heard of some, who have made their boast, how many maids and women they have vitiated in one night.  
What a base sin is pride that can feed upon excrements?  
A second motive taken from the sin itself may be this: It is the root of all sin, 
2. It is a mother-sin.  indeed it is at the bottom of every sin, Only by pride comes contention: 
Prov. 13.10.  whether the contention be with God or man, follow it to the Springhead, and there you will find self-opinion; when the pot-sherd strives with the pot-sherds of the earth, contention would quickly cease, but that one thinks himself too good to yield to another; and why should I stoop, saith the proud heart? let him yield first if he will; I am the better man, etc. Thus also when man strives with his Maker, Pride is at the bottom.  
Sin is an interpretative confronting of God, and gives in a negative vote against the Command; and therefore it is proclaimed before the Word.  

Jer. 13.15.  Hear and give ear, be not proud, for the Lord hath spoken. It is pride that will not suffet men to put the neck under the yoke of Christ.  

Vers. 17.  If you will not hear, my soul shall weep in secret places for your pride; it is pride that stiffens the will, and deafs the ear, the proud man knows no other God but himself; who is the Lord? I know not the Lord, neither will I let Israel go?  
Thirdly, Pride, 
3. It is ashamed of itself.  as one saith is a sin that is ashamed of it, self: there is none so proud, but would be thought to be humble; as humility is so beautiful, that even they that love it not, would yet have the esteem of it; so on the contrary, pride is so ugly, that even they that hate it not, are yet ashamed of it.  
What was the reason why the Pharisees grace was rejected, God I thank thee, I am not as other men are, & c.? the doxology was good in itself, and may in some cases become a sober Christian: nay, but the proud Pharisee made use of it only as a stirrup to mount himself up into the saddle of vainglory. The Pharisees pride durst not appear but in the habit of thankfulness. And thus you may observe, that men hunt out their praises by stealth, and sail to their own applause by a side-wind. Pride goeth back, as one saith, that it may take the greater rise of glory:  
Even this may convince us that it is of the Kingdom of darkness, but it dare not appear, but under a disguise. Have we not reason, Christians, to be ashamed of that which is ashamed of itself? we distrust him for a Cheat, that which dares not pass under his own name.  
A third sort of Motives, 
3. Sort of Motives, ourselves.  we may fetch from ourselves.  
First, 
1. Pride lodgeth in base spirits.  it is the badge of a low and an ignoble spirit, no temper so sordid & unmanly; a proud man will be servile, that he may domineer; 
Judas 16.  having men's persons in admiration because of advantage; a proud man will turn flatterer, and lick up other men's spittle for his own ends. Curvatur obsequio, ut aliis dominetur, as one saith of Absalon; the ambitious person is first base, and then cruel. He will creep upon his belly that he may ascend, and when he is got up, he is insolent and intolerable.  
The earth is not able to bear his wrath.  

2. Motive from self, it argues little worth.  Secondly, to be sure, a vainglorious person is a man of little worth; the lightest ears among the corn stand bolt upright, when the well-loaden are bowed down with their own weight, and look to the earth from whence they sprang. Heroic spirits can hardly bear their own praises, while a man of little worth is like an empty bladder, qaickly filled with the wind of adulation. The wise man observes it, As the fining pot for silveo, and the furnace for gold: so is a man to his praise. Praise is a furnace that will quickly try of what metal a man is made. As those metals which have least solidity are soon melted, so where there is least solidity of worth, the heart is soon dissolved with its own commendation, and as in the furnace, the light matter evaporates into smoke and air, so by praise bloaty spirits are soon puffed up and transported into a strange disdain of others, and over-valuing of themselves.  
It is an humbling consideration, pride came in by the fall, and then man began to be proud, when he had lost his perfection, he never was lifted up till he had cast himself down from his excellency: empty casks sound most, while the well-fraught vessel silenceth its own fullness, and giveth no echo to temptation. You may easilier draw it out, hen make it speak: the Holy Ghost alludes to the metaphor, 
Prov. 20.5.  Counsel in the heart of a man is like deep water, but a man of understanding will draw it out: take in the next verse, 
Ver. 6.  and it makes up the sense: Most men will every man proclaim his own goodness; the empty multitude will sound out their own praises, but the man of deep and solid worth, must be pierced, if you will know what is in him. This is an infallible observation, that pride is found in supposed worth, rather than in real.  


3. A stop to grace.  
Jam. 4.6.   Thirdly, Pride is the great obstruction of grace. God resisteth the proud, but giveth grace to the humble: The Lord loves to pour the oil of his grace into empty vessels, Intus existens prohibet alienum; a mind stuffed which self-opinion is not capable of Christ's fullness.  
One well observeth, 
Mant●n.  that pride is a greater hindrance to knowledge then ignorance; and the reason is, because the proud man thinks he needs no knowledge. Seneca observed it, Many might attain to perfection, if they had not thought they had attained it already. Humility is the funnel of knowledge, Psal. 25.9. The meek he will guide in judgement, the meek he will teach his way: double meekness shall be honoured with double instruction.  
Fourthly, 
4. A blot with men.  pride is a veil upon our excellencies with men; the unsavoury. But in our commendations, we use to say, Such a man hath excellent parts, But he is proud; such a woman beautiful, but she knows it; it is like Naaman's leprosy, a blot upon a fair character. He was a mighty man of valour, 
2 Kings 5.1.  but a leper.  

5. A blast from God.  Fifthly, it is worse with God: it is a blot with men; but oftentimes it is a blast from God. Nebuchadnezars pride disinherited him of his reason, and turned him a grazing among the bruit beasts.  
I have heard of a Divine in our age, (I cannot forgive myself, that I was not more inquisitive after his name and place, at least not more careful to record them) who having read admirable Lectures upon the Creed, and being earnestly pressed by his brethren to publish them, for the transcendent rarity of his notions, the poor man was so overset with their incautious applause: that his over-swolne pride broke out into this hellish blasphemy: Jesule, Jesule, quantillus tu sine me? (I am afraid to English it) and added, If I would, I could say as much against thee, as I have spoken for thee. Upon which blasphemous boast he was immediately blasted, so that never after he was able to say so much as the Lords prayer to his dying day; A dreadful instance, and may justly set us a trembling. Our parts are not given us for Ornament, so much as for service, not for our praise, but for Gods: and therefore when we pride ourselves in them, we invert Gods ends, and provoke his jealousy, If we would keep what we have, we had need to take heed of glorying.  

4. Sort of Motives.  But much more, if we consult the fourth sort of Motives, viz. such as are taken from GOD.  


1. G●d doth most hate the sin of pride.  
Jam. 4.6.   First, it is a sin that God doth most of all oppose. He resisteth the proud. God overtakes other sins, but he meets pride; 
Ps. 140.11.  Evil shall hunt the wicked man to destruction: a metaphor taken from hounds following the chased creature, by the sent of the foot, till tired out of breath, they overtake her in her covert, and worry her to death. But this is a chase of patience, as well as of justice, and gives the sinner time of repentance, Rev. 2.21.  
But God takes a quicker order with the proud; God meets him in his way, and resists him to his face, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he sets himself in battle array against the proud man; and discharges all his artillery in his face. Thus God followed Cain, Sin lay at his door; 
Gen. 4.7.  the punishment of his sin, slept, as it were, at his threshold, waiting his repentance. But he resisted Pharaoh, that proud Tyrant, who knew not the Lord, and ten times let fly in his face, and at length unhorsed him in the sea, in the midst of his boastings. I will, I will, I will, said the proud King, and three times more to that, Exod. 15.9. But while the word was in his mouth God set his battle array against him. Thou blewest with thy wind, the sea covered them, they sank as lead in the mighty waters. Quick dispatch.  
Thus also God overtook Judas, but he resisted Herod, and while his heart was lifted up with the blasphemous applause of the people, God blasted him from heaven; and he that could hear himself cried up for a God, was made a spectacle of greatest abhorrency before men; Surely he scorneth the scorners, 
Prov. 3.34.  saith the Original text; The proud man scorns others, and God scorns him. The Hebrew word may seem to have some reference unto speaking by an interpreter. It is the same word used, Gen. 42.23. And this may hint a notable instance of pride; the proud man is so swelled in his own opinion, that he scorns to speak to his neighbour, but by an Interpreter; i. e. he will not speak himself, but by another; and so God deals with him, he scorns the scorner: God will not speak to him himself, but by an Interpreter; his judgements shall interpret his thoughts; he shall speak to them in his wrath, 
Psal. 2.5.  and vex them in his sore displeasure; Yea, the proud man doth not scorn his brother only, but he scorns God too.  
And that will make a Second Consideration, 

2. Motives on God part.  
Pride hates God most.   in reference to GOD.  
God doth most of all oppose this sin of pride, because this sin doth most of all oppose God. The proud man doth most unjustly scorn God, and therefore God doth most justly scorn him. He slights God, and God slights him; Who is the Lord that I should fear him? saith Pharaoh, and what is this Pharaoh, that he should dare me? might God say; and say so he did by the interpretation of his judgements.  
Other sins oppose God's Will, but pride strikes at his being; Other sins withdraw the heart from God, pride lifts up the heart against God. Pride would not only unthrone God, but un-Ghd him. If pride could help it, God should be God no longer.  
I will be God, said the proud Angel.  
And the proud worm man repeats it after him.  
Thou hast set thine heart as the heart of God. So Tyre, 
Ezek. 28.6  
* Isa. 27.8  Babylon and 
* Zeph. 2.15.  Nineveh, speak the same language, I am God, and there is none besides me.  
No wonder pride is the first of the abominations which God hates, Prov. 16.17. it is that abomination which most of all hates God. A proud look, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. haughty eyes; the eyes are the very lookingglass of pride; and God hates the reflection of it, it looks so like the father.  
The devils first sin was pride: He exalted himself, and therefore God humbled him into the bottomless pit of darkness. 
Noluit Deus pati cohabitationem superbiae.   
And thus still (as the Philosopher observed) Gods great work in the world is, to lift up the humble, and to cast down the proud; you may trace the Srory from Heaven to Paradise, and from Paradise to this present generation. A proud man had need of God's strength, to secure himself from God's vengeance; else that shall undeceive him with a witness: Wilt thou say before him that slayeth thee, 
Ezek. 28.9  I am God? that's a contradiction which pride itself cannot be guilty of; for a creature, suffering the vengeance of God to say, I am the God of vengeance. Well, look to it; the higher any man lifts up himself, the further he is off from God.  

3. It crosseth God's design.  A third consideration relating to God is, that Pride crosseth God's design, which the text tells you is, that no flesh should glory, but he that glorieth should glory in the Lord.  
God hath in his infinite wisdom so contrived the whole model, both of nature and grace, that he might cut off from the creature all possibility of glorying, and he himself might only be exalted. God hath filled the Creation with vanity and mutability. The toil of getting, the dissatisfaction in possessing, 
Eccl. 1.8.  and the hazard of losing, makes the whole world but a mockery or baffle, to the expectation of the sons of of men, vanity and vexation of spirit  
And as for grace it cannot preserve itself, that it is not amissable, it is not from the nature of grace, but from divine compact, Jer. 32.40. and the intervention of a Mediator, John 14.19. The whole New Covenant is made up of pure grace, from election to glorification, and all put into the hands of a Christ, who is made of God, Wisdom, Righteousness, Sanctification, Redemption; And why all this, but that no flesh might glory, but as it is written, He that glorieth might glory in the Lord? This is the plot of divine Providence, which he hath been contriving from the days of eternity; the miscarriage of the first Covenant, was not of Improvidence but of Ordination: and it was in order to this very design, and therefore for flesh to be glorying, is to cross God's highest project, and to oppose him in that upon which his heart is set.  I am the Lord, that is my Name, 
Isa. 41.8.  and my glory will I not give to another. 
This must needs be an affront that God cannot bear; And therefore if flesh will be lifting up itself, God must make good his design in the ruin of the proud creature; and if he be not glorified by us, he will be glorified upon us. Let us fear and tremble.  
Quest. But what shall we do to mortify this great sin of pride?  
Answ. The resolution of this question, will be the last thing propounded, scil.  
Some Helps and Means briefly.  
First, 
Means mortify pride.  if we find our hearts at any time begin to swell, upon the reflex of any natural endowments: whether outward, as honour, strength, riches, 
1. Outward excellencies cannot make us happy.  beauty, birth; Or inward, as wisdom, learning, parts, gifts. Let us consider, These are not the things which will make us happy. As for those external ornaments, they are but as the trappings of an horse, which add nothing to his price when he comes to be sold, like jewels which fancy puts the value upon, rather than their use or virtue.  
These are none of the man; neither do they render a man honourable, but with those only who do not know what honour is. To be taken with these foreign things, argues gross ignorance, and that's enough to tame our pride.  
Be they those inward excellencies, Wisdom, 
Inward endowments, may leave a man miserable.  Learning, etc. Though they may be of use, a man may have them and yet be miserable; Achitophel was a wise man, and yet his own Executioner; Judas wanted no parts, and yet was the son of perdition; and without controversy, none in the world so gifted as the Apostate-Angels; the devil hath more learning than all the Universities in the world can give a man, and yet a devil.  
A man may attain to rare perfections, and yet never see the face of God, 1 Cor. 13.1, 2, 3.  
And even for grace itself, 
Grace is not ours.  saving graces they are none of our own; nor left in our own keeping, if they were, we should quickly prove bankrupts as our first Parents did; 
We cannot keep our grace, nor our grace us.  kept we are, but not by our own power through works, but the Power of God through faith; faith keeps us, and God keeps our faith.  


We are not justified by inherent right.  
Job 4.17, 18. Job 9.20 30.   And when all is done, we are neither justified nor saved by our own graces; for our very holiness will not endure God's trial: If I should justify myself, mine own mouth shall condemn me; if I wash myself with snow-water, and make myself never so clean, yet shalt thou plunge me into the ditch, and mine own clothes shall abhor me.  
It is Christ that is made Wisdom, and Righteousness, and Sanctification, and Redemption; we are able neither to get grace nor keep grace, nor use grace of ourselves, and though we are not saved without grace, we are not saved for grace, what room is there for boasting?  
Secondly, 
Second means, compare ourselves with God Isa. 6.5.  Let us compare ourselves often with God. The sight of God is the humbling vision; Woe is me, I am undone, mine eyes have seen the King, the Lord of Hosts.  
He the infinite Creator, we poor nothing-creatures; he power, we infirmity; he immutable, we liable to a thousand changes every hour and moment: he Holiness, we impurity; he Majesty, we misery; he Heaven, and we Hell, as holy Hooper confessed.  
The proud man never saw God, 
Job 42.5, 6.  Now mine eyes have seen thee, I abhor myself in dust and ashes.  

Third means, Reflect upon corruption.  Thirdly, if thy fancied excellencies begin to tickle thee, reflect upon thy corruption, check the rising of self-opinion, with the remembrance of thy undecencies before God. A godly Minister being asked how he kept his heart humble under such rare abilities as God had given him; made only this reply, I warrant you I have corruptions enough to keep me humble; the truth is, we have nothing that we can properly call our own but our corruptions. If men would be more in confession of sin, and in duties of humiliation, their hearts would not be so lifted up. Proud men usually are prayerlesse, fasting and prayer are the best way to cast out the devil of pride.  
Fourthly, 
Fourth means, especially our pride.  the very sense of our pride were enough to humble us, whatever our excellencies be, pride turns them into so many idols. Pride turned Angelical perfection into hellish principles, instruments of darkness to fight against God. Behold, let us grow humble the same way we grow proud. Pride turns humility itself into an argument of pride: let grace turn pride into an argument of humility: the diamond is cut by the diamond, our very pride may be a great help to the mortifying of our pride.  
5. Our Account, 
Fifth means, Remember: Accomp  that we are to make in the day of Christ, may exceedingly check rising thoughts: if our receipts begin to puff us up, remember when all these come to be answered for, where wtlis be our glorying then?  

Luk. 19.16  Improvement will then be our glory, and not our possession, and not that neither, but as we can put our accounts into the hands of a Mediator.  
Eph. 1.6.  He hath made us accepted in the beloved. 

Sixth means, Imitate the Saints.  Sixthly, Writ after the copy of the Saints and Servants of God in Scripture. In the whole sacred story you shall find, that the more excellent any have been the more meek. Jacob less than the least of all God's mercies; and Paul less than the least of all God's Saints. The greatest of sinners, but the meanest of servants: and when he had done all, more than any, Yet not I, etc.  
Oh rare patterns! Go you, and do likewise. Indeed true gtace doth humble: the very work of grace is to abase self, and to exalt God.  
Seventhly, 
Seventh means, Learn of Christ. Mat. 11.29.  But above all patterns, propound to yourselves the pattern of Jesus Christ, and it is indeed his own means.  Learn of me, for I am meek and lowly in heart. 
The Incarnation of our Lord, was the greatest condescension that ever was, wherein God himself was humbled, that man might not be proud; and the whole life and death of Christ, was nothing else but a copy of humility, that we might learn by pattern as well as by precept, not to glory, Learn of me. He that will not take Christ as his pattern, shall never have him as his Saviour.  

Eighth means, The advantage of humility.  Eightly, and in a word, Remember, no man ever lost by humility: a man may be too high, but he cannot be too low, the reason is, because the lower we lie, the higher do we exalt God; and the less we glory in the flesh, the more we shall glory in the Lord, which is God's design, and man's duty. That as it is written, He that glorieth let him glory in the Lord.  
Consider what I say, and the Lord give you understanding in all things.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And now for this young Gentleman, whose sad funerals we this day celebrate with weeping eyes and mournful hearts: if we first take a view of the man, we shall have a fresh evidence, what little cause there is to glory in any thing that is called flesh.  
There were many excellencies and perfestions concentred in him, which as they did render his person amiable while he lived, so they may serve as precious spices to embalm his memorial, and render his name honourable now he is dead.  
His incomparable worth, had I time or skill to express it, might appear under what aspect soever you can look upon a man: I shall speak of him under a fourfold notion, scil.  

Represented under a fourfold notion.  

As a  
1. Gentleman.  
2. Christian.  
3. Son.  
4. Dying man.    


First notion.  
He was in the two and twentieth year of his age.   First, as a Gentleman, though he was in the very infancy of his youth, when the mind usually is impressive to what forms and figures are most generally presented unto it; yet he was free from all those vain and vicious habits, which too usually render men of his age and quality, not only unserviceable, but unsavoury.  

His Recreations.  His recreations were not only innocent, but honourable; that which he especially used, was the riding of the great horse, an exercise not only manly, but martial, by which he did put himself into a capacity of serving his country in warlike affairs. And yet these honourable diversions were very rare, to show he did rather use recreation then love it. They that knew him from a child, have observed that he hardly used any kind of game ten times in all his life.  
The truth is, 
His Studies.  his studies were his recreations, which from his childhood he did so naturally affect, that in the climax of literature in which he was ascending, he was always a form or two before his age, and in every part of learning which he was put upon, from time to time so eminently proficient, that he was the envy of his fellow-pupils, and the boast of his Tutors. His studious disposition was so tempered with sweetness, that it was hard to say, whether he gained love or learning faster from his teachers.  

Parts.  Nature had highly befriended him, as with an excellent spirit, so with rare parts, and he again did make nature a most ingenious requital, by improving the stock she lent him, so that he might truly borrow the language of the faithful servant in the Gospel, to give in his account to nature, Behold, thy talon hath gained ten, He was a meek spirit, 
Et Pluteum caedit, & demorsos sapit ungues. Pers.  yet proud beyond parallel only in this, that he scorned to be conquered by any difficulty in studies. When he was of Christ-Church in Oxon, before he had been there a year, he obtained the favour to have a Key of the Colledge-Library, where his friends that came to town, usually found him detained in his studies, while others were abroad, dispiriting themselves, (at the best) in their vain recreations. All the while he was there, he submitted himself to keep Exercises in the Hall, from which till he came to the house, Gentlemen-Commoners accounted it their privilege to be exempted: that piece of Reformation (if yet alive,) is a debt that is owing to his genius. 
Mr. Ford then Student of Ch. Ch. Oxon.  After he had been two years standing in the University, his Tutor, a learned and conscientious man, scrupling the than engagement, was put from his place; and this young Gentleman, his father proposing another Tutor to him; 
His Proficiency in the University.  he made it his humble request, that since he and his first Tutor must be divorced, he might spend the remainder of his Vniversity-life, as it were in a single state; so immeasurably intent he was upon his studies, that he looked upon a Tutor, as a kind of diversion rather than advantage, and to that end he begs leave of his father, to perform his Exercises for Bachelor of Arts, that by that means he might be manumitted by the University from a Tutor: His father consented, and he obtained his G●ace as eminenter doctus.  
The truth is, all the Essays that ever past from his pen, were of that impression; savouring of a solid judgement, and a sparkling fancy. When he came to the Inns of Court, 
His entrance upon the Law.  he improved his studies so prematurely, that he had the favour to be called to the Bar, before he had completed his full time. And when he had entered upon the practice of the Law, (which he did not long before his death) his modesty was mixed with such acuteness, that it did invite countenance and encouragement from divers of the grave and learned Sages of the Law, 
His favour with the Judges.  some of them calling him to ride circuit with them, and others giving him the honour of the primacy of motions, whenever he appeared at the bar.  
More might be added upon this account. But I had rather present him to your fuller view, as  

Second Notion.  A Christian.  
And there you shall find him severe and constant in his devotions, both public and private.  

His great reverence in public worship.  He was a strict Observer of the Lords day, both in the Church and in his chamber; He was far from their temper, who while they would avoid superstition, unhappily run into the other extreme of undecency in public worship; some there be, who as one saith, have spiritualised their religion into just nothing: and as if God had passed over his right in the outward man to the devil, think they can never be rude enough in the service of God; but this Gentleman had attained to an happy mixture of reverence and spirituality: his outward deportment of body, was nothing else but an happy indicium of the soul's motion, both which he taught uniformity in the Worship of God; the outward man did not turn Separatist from the inward, but as bought with a price, 
1 Cor. 6.20.  he glorified God in his body and soul, which were the Lords. 
His ca●e to call to mind what he had heard.  As soon as he came home from the public Ordinance, he was observed immediately to betake himself to his chamber, there to meditate and pray over what he had heard, so observing the rule which some Divines give, to come out of holy duties, as out of a sweat, by degrees; an argument that he did not set judgement only, but conscience on work also in hearing, and went not to the Ordinance to judge the Word, 
His readiness to communicate to others.  but to be judged by it. When he came down into the family, he would be imparting what he had got; and like a good Scribe instructed to the Kingdom of God, 
Mat. 13.52.  he would bring out of his treasure, things new and old: which he would do with such judgement and affection, that it seemed to them of the family, a Sermon rather than a Repetition. I say, them of the family, for he knew his bounds, within which to be idle, he held it as great a sin as to be eccentric.  

His gracious carriage in his father's house, toward all relations.  He truly carried himself like the firstborn in his father's house, and minded the duties more than the privileges of his primogeniture. In his father's absence he undertook the care of family-duties, reading the Scriptures and prayer, which he would perform with much judgement and affection, and that even before he went to the University; and in all other family-offices, as rebuking, admonishing, counselling, instructing his inferior or coordinate relations, (as occasion required) he always mixed such sweetness and prudence, as justly gained him the respect of a father, and the love of a brother. What a loss hath that family suffered in a firstborn!  
As to his private devotions 
His private devotions.  he began and ended the day with God; severe to his closet-duties morning and evening, as one that had learned to look upon holy duties, not as a burden, but as a Privilege. He did profit plus orando & cogitando quam legendo & audiendo. Aug. though he despised neither.  
In his studies about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, matters of religion, he was of a searching, but not (the distemper of our times,) of a wanton spirit, studying rather the satisfaction of his own judgement, than the puzzling of others: He was very knowing, but yet extremely modest: His Virgin-minde was not vitiated with any of the morbid humours of the times; he took great pains to know the truth, 
His pains in matters of Religion.  but was not at all (blessed be God) affected with novel and unpractical curiosities, though never so specious.  
It is very sad, to consider, how many fine spirits, thorough too much delicacy from searchers are turned seekers & of seekers are at length resolved into downright Atheists; I would I spoke without book, and if ever, that herein I were uncharitable.  
He was very judicious, but not at all censorious. He despised not other men's abilities, though short of his own, nor would easily judge them that dissented from him in opinion.  
He expressed a rare respect to godly Ministers; 
Respect to godly Ministers.  quite contrary to the temper of our times, wherein many do account it a gallantry to put scorn and contempt upon that despised function. No Gentleman that ever I knew of his age, could better judge of parts, and yet value fidelity more than he.  

His Meekness  Meekness and humility, which in many are but moral virtues, (and whereof the major part of men fall short) were in him (we have good ground to believe) baptised into Gospel-graces, 
and  by the teaching and operation of the Holy Ghost. He was hardly ever known to be in passion, and never bestowed an uncomely name, upon any the meanest of his own or his father's servants, though peccant. 
Humility.  He took the greatest notice of other men's excellencies, and the least of his own, that ever I saw. I say again, he was a Gentleman of excellent parts and graces, and knew it not.  
His scire was enough to him, 
Pers.  though it was latent to standers by. He carried it the humbliest, under that rich furniture wherewith Grace and Nature had honoured him, that is imaginable.  
His temperance was eminent, 
Temperance.  he did eat rather for necessity then delight, & for many years drank nothing but water, till with mortified Timothy, the weakness of his stomach, and his often infirmities necessitated him to make use of the Apostles dispensation. 
1 Tim. 5.23.   
Of a liberal disposition, 
Liberality.  and fare from the love of money; he spared much out of his personal allowance for charitable uses, and would often say, If God should please ever to make him Master of a large estate, he would bestow the overplus in bringing up of poor Scholars at the University. Such was his love to learning, that in the morning of his youth he was studying, not only to be learned himself, but how to promote the interest of Learning.  

Modesty.  His modesty was incomparable: there was nothing unsavoury or undecent, that was ever observed in his language or behaviour; yea, his modesty was such, that by means thereof he obtained an happiness that few of the sons of Adam know, and that is (as it is believed) he never came within the reach of a temptation. Happy man!  
In a word, the feature of his body, was but Icon animae, his soul made visible; exceeding beautiful, not a blemish in him from top to toe. As if Nature and Grace had contended which should outvie the other in her workmanship, it would not be an hyperbole, if I should say, never soul finer bodied, 
The suitableness of the outward and inward Man.  and nebody better soul'd. I have much ado to forbear to call him, Deliciae humani generis.  
They that knew him quite through, have deemed him worthy of such an honour.  
Thirdly, 
Third Notion,  take a view of him as he was  
A Son.  
And there you shall find him an eminent pattern of filial respect, unto all Gentlemen of his rank; it is hard to say, whether he loved or honoured his Parents most; he was troubled with nothing but what troubled them, and ambitious of nothing so much as of their content and satisfaction. It is a passage worth remembering, that after he had made some entrance on his studies in the Law, his father and mother, tender of his content, encouraging him cheerfully to persist, and telling him the worst was passed; every day, for the future, 
His childlike care and delight to please his Parents.  would render those studies more pleasing and profitable, He did ingenuously profess unto them, that the satisfaction which he gave them in that way, would countervail the greatest difficulty he could meet with; and that if he should find no other pleasure or profit then that, he would never desist nor be discouraged. Upon this Model was all his carriage towards his Parents, form from his very infancy. 
1 Kings 2.19.  He had learned of Solomon to give them the greatest reverence that might be, and never grieved their spirits, but at last, in dying. It was an high expression I had once from his father (and I believe it was no hyperbolie) That his whole life was so satisfactory to him and his mother, that they could not remember one entire week together in it, which if he were to live over again, they could wish he should otherwise spend than he did: To which he added as an acknowledgement of divine favour, that he was so blest of God all along, that if God at his birth had promised whatsoever they could have desired for him, for near twenty two years (the time he lived) upon condition they should then be willing to resign him back again, they could not have asked more of God, than he did bestow upon him, for their comfort, and to make his person valuable. Ah, how few sons be there in the world, the Christian world, to whom their Parents can give such a testimony! Behold, here a worthy pattern for young gentlemen's imitation.  
When we read the fifth Commandment, and the Apostle his Comment upon it, Eph. 6.2. it might leave some wonder upon our spirits, why such matchless obedience should fall so short of the Promise.  
But that, 1 Tim. 4 8. tells us of a promise of the life to come, as well as of the life that now is; and therefore if God, instead of a long life on earth, hath translated him into eternity in heaven, Mortality is swallowed of life, and the Promise made good with infinite advantage.  
Thus I have presented him to you, as A Gentleman, A Christian, A Son. Look upon him but once more, under the fourth notion propounded, scil.  
As a dying man, 
Fourth notion.   
and you shall see him no more till the Resurrection. And yet here you cannot expect much, at least, not to answer the proportions of such a fair and exemplary life; the nature of the 
* The Small Pox.  distemper, putting him into a capacity, not so fit to communicate what he felt, or to receive what might have been seasonably tendered from others, though in this later respect the modesty and tenderness of his dearest relations towards friends, that desired to have served him in a personal attendance, was stronger than their friends fears. Yet God was pleased in wonderful goodness, to put his bridle into the mouth of the disease, so that though it did cast a cloud upon the bright firmament of his understanding, yet it did not transport him unto any undecency. It was wonderful to standers by, that during the tyranny of that froward disease, (which was about a fortnight) there was nothing of frowardness that fell from him, but he retained his native sweetness of spirit till the last breath. 
His constant patience in his sickness.  He bore the pains of a violent sickness, with that calmness and serenity, as if he had not so much as wished to be in any condition, but what he was; to which purpose he most Christianly expressed himself once to his mother; That he blessed God, God had fitted him for a bed of sickness, and that he could fancy it all the things which he delighted in.  
It hath been the commendation of some eminently learned and godly, Ministers themselves, that under their sore torments they groaned, but they did not grumble, and indeed it was much, and a mighty power of God to sustain and restrain the spirit under such mighty burn, (as they truly phrased their agonies:) This Gentleman did neither; even while sense was alive and quick, he would say of his greatest sufferings,  This is nothing but what might be easily borne, do with me what you will. 
I hope God made good to him that promise, Jer. 33.24. The inhabitant (of Zion) shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. Sense of pardon took away the sense of pain.  
All his trouble was to see his dear relations troubled for him, whom he besought with greatest tenderness and humility to be comforted, 
His cheerful submission to the will of God.  telling them, I am willing God should do with me what he will.  
As his distemper increased, God increased his patience, and finding weakness growing upon him, the night before he died, he told his Parents, who were continually with him, that he thought he should see them no more here, humbly begged their blessings and prayers, in the midst whereof (some hours after) he fell asteep.  
I have said much, possibly some may think, too much; but they must be strangers to him. They that knew him, and knew him intimately, will not only be ready to subscribe this Testimony, but judge me sparing in what I have said on his behalf.  

The Cl●se.  And now what shall I add in the close of all, but only this, scil. that this young Gentleman lieth before us as a witness and evidence to my text and doctrine, that all humane excellency is but flesh, and therefore not to be gloried in.  
Truly in all this beauty which God put upon him, he himself did not glory; some are miserable and poor, etc. and yet know it not. He was rich, and abounding in natural and spiritual blessings, and yet knew it not. And thus by his example, he being dead, yet speaks to us in the language of the text, Glory not in flesh.  
I have seen, saith the Prophet David, an end of all perfection, Psal. 119.96. He had seen wisdom, and the perfection of wisdom in Achitophel, and he saw an end of that.  
Beauty, and the perfection of beauty in Absalon, and he saw an end of that.  
Riches, and the perfection of riches in Doeg, and he saw an end of them.  
Strength and the perfection of strength in Goliath, and he saw an end of that. Et sic in caeteris.  
Surely Brethren, you have seen many excellent gifts and graces in this Gentleman, and compared with his age, we may add in their perfection, but behold, excepting those which were founded in Christ and the Covenant of grace; death hath put an end to them all.  
His Sun is gone down, shall I say at noonday? nay, verily in the morning, almost as soon as it began to shine, and who would not mourn to see so much beauty, learning, modesty, ingenuity, meekness, wisdom, grace, goodness, so early buried with him in one sepulchre?  
Young Mr. KINGSMEL LUCYE is gone down to the grave, they that can weep let them weep.  
It might well be a wonder to us, that this Gentleman, being of such rare temperance and moderation in diet, sleep and recreation; death should find corrupt matter enough to boil up into so loathsome and malignant a distemper.  
But Christians, death and our bodies have one conception in the womb, and is impatient of confinement. Sin is a fuel, which death easily kindleth into a flame, to burn down the most fair and best-built structures of Nature.  
And God, as you hear, hath his design in it, and let God, ever be magnified for and in that design; and that is,  That no flesh may glory in his presence, but according as it is written, let him that glorieth glory in the Lord. 
The Lord accomplish this blessed design, not only upon us, but by us for Christ's sake.  
To God only be glory for ever. Amen.  
FINIS.   

A LETTER from a Gentleman in Oxon. unto the Honoured and truly Honourable FRANCIS LUCY, Esq  
Dearest Uncle,  
I Was a sad Hearer of the Funeral Oration that was spoken at the interrement of my beloved Cousin K. L. wherein although his picture was so excellently well drawn, and so like him while it was then held forth unto us, as if he had been alive an hour longer than he was; yet give me leave to put a little varnish upon it, which, I hope, may not at all deface that curious piece, but thus by embellishing each line, make his Labours last the longer: Truly I have for some years past very much studied this deceased Gentleman, and although he soared a pitch too high for me to reach him, and thereby was above my imitating, yet I had been a very unhappy Proficient, if I had not boen able to draw some Notes, and make some Observations from him, whereby not only myself, but those that read them from me may be the better by it.  
It was no hard matter to raise a handsome fabric, upon a foundation so well ordered and disposed to the receiving it, and in him Nature had so elegantly prepared the materials, that they were susceptible of nothing, but a most delicate and beautiful form; so that his Tutor's Province was easy and maginable enough, whose pains consisted more in a methodical (though not an idle) hindering of his Proficiency, than any way in the quickening and advancing it, yet thereby the more water he poured upon this learned fire, did not at all extinguish or abate it, but made it flame out and burn the brighter.  
By these degrees and rules of protraction, without any considerable ttouble did he come to a ripe and early knowledge, and was able to write Man, long before the perfect date of his childhood was expired, and was fit to have been received into an University, before he came thither, than some that had sweat and toiled under a degree there; into which place he was received with such approbation, as if he had come warranted under the discipline of a Seneca, or a Cato: and it might well be so, since he never went wirhout the Testimonials of Demosthenes and Cicero in his company. The Academy looked upon him, not only as one of her natural, but most legitimate children, and it could be no lessening of his interest in your family, that he thought himself most at home, when he was most from you; He was made up of so gentle, and composed a temper, as that he would not commit a force upon his learning, neither needed he to take in the Arts and Sciences by storm or violence, which came in most willingly, as it were, to sow themselves in a piece of ground so manured and tilled, to their receiving, in hopes thereby, in so dry and barren a time, to receive a profitable return, by a more fruitful and plentiful Harvest. Wherein they were not at all mistaken, for it was inconsistent with his generosity, to continue long indebted under the obligation of so ingenuous and free a bounty: Nature was no more beholding to Aristotle, than Aristotle was to him; whose exploded language and Philosophy had never been repealed, but by so perfect a scholar of his own; and it was more news, and welcomer, to hear him dispute upon him out of the Original, then ever the Original was without such a Commentor. By his care were the Ethics made more intelligible, and by his life a more moral Philosophy: He taught the Geographer a nearer way to his journey's end, and could have showed him, not only where his terra incognita was, but how to have possessed it also: He was Master of so profound a Reason, that he was a Logician without Art, and was so addicted to the seeking and dispensing of the truth, that he made conscience of using a fallacy in his Arguments. He was an exact and perfect Mathematician, yet he studied not so much with Archimedes, how he might remove this world, as to get a fixed habitation in the other, and certainly it would have been of much less advantage to him, to have overcome that great difficulty squaring the Circle, than so often as he did to demonstrate himself to be the servant and child of God: In brief, he arrived at so so great a knowledge in a few years, that although he was so modest as to assume to himself but one Degree, yet deserved to have had many accumulated upon him, and was so grateful in the dispensing what he had received, as that the University must still owe to his memory for those many advantages she received from him.  
He was at last by the power and persuasion of his careful and indulgent Relations, put upon another course of life and studies, who admitted him into Lincolns-inn, with fair and promising hopes of doing his Country good and faithful service in the Profession of the Law, who was so capable of the impression of that study, as that he deserved the title of a Lawyer before he had it, and was most eminent under that title so soon as it was bestowed upon him. It is true, he found much favour at the Bar, and it had been injustice if he had not, where he brought so much merit to meet with that favour: and it had been a kind of upbraiding of the calling, not to have looked handsomely upon a person that had been as well able to have given laws, as to have received them.  
He did maintain a sober and becoming gravity, without affectation or sourness when he was in his gown, and a cheerful, graceful complacency when he was out of it: he was the example and the precept of the company, and knew how to govern them with that ease, as if he had had a dominion over their affections; and truly he was a kind of Prince of chastity, and surely the softer sex affected his conversation under that notion, that so they might be the better justified to the next company. He was incomparably a person of the greatest sobriety, that our age hath been acquainted with, and the severity of his diet was so much the more commendable, in that it was practised by him out of choice and not necessity, in a region of the greatest plenty, who by that spare refection, thrived so much the better, and out of pulse and fair water, like Daniel appeared the more beautiful. He was made up of as much courage and softness as could meet in one person, in whose countenance appeared that sweetness and magnanimity, as if Mars and Venus had been in conjunction there; certainly if he had been called to it, he could have done as much as any man, and by his end, it is evident, he could suffer as much, which was the nobler fortitude.  
We are only to bewail this great loss, and you, Sir, are to be comforted, that though your son died very young, yet that he died full of honour and perfection, whose memory and example shall survive, when we all are become as he is. I wish you all peace, and my self a place still in your memory under the Title of  
Your Humblest Servant, and most Affectionate Nephew.  
FINIS.