The Right Government of Thoughts, Sermon 3
A Sermon preached at the FUNERAL of the Right Honourable, JOHN Lord DARCYE. Auguſt 27. 1636.
Pſal. 39. 5.
Surely every man at his beſt eſtate, is altogether vanity: Selah.
THe ſweet Singer of Iſrael, the Man after Gods own heart, having in the former words deſired of God, that he would make him to know his end, and the meaſure of his dayes: what it was, how fraile and fleeting the condition of his life was, and thereupon duly acknowledging that his dayes were but a ſpan long, of four fingers breadth, and his very age was nothing reſpectively to God. Immediately thereupon, inferreth this doleful concluſion out of the former premiſes: Surely every man, &c. Giving us to underſtand thereby, that the more any man doth ſeriouſly diſcern the frailty and fragility of his life, the more certain and aſſured he will grow of mans vanity. The Text, I confeſſe, is a moſt unpleaſing, but not unprofitable Subject, it being a diſgraceful deciphering of every man in his beſt condition: and we love not, you know, to hear of any thing that tendeth to our diſgrace, or the vilifying of us in our own conceits; yet it is very wholeſome and medecinable: the apprehenſion of our miſery being the firſt ſtep towards immortality. Twice it is repeated in this Pſalm for failing; verſe 5th. and the 11th. and in both places hemmed in with an aſſeveration of certainty; Surely: and a pathetical Selah of animadverſion prefaced with the one, pointed and ſealed with the other; the one prefixed to remove our incredulity in this matter; for it is hardly credited: The other annexed to prevent our negligence in the conſideration hereof; for it is but ſmally regarded: both of them added to work a deep impreſſion of the matter upon our ſouls. Now for this Seraphical Selah, the ſeal of this Divine Aphoriſme, it importeth in the true ſupport thereof elevation: as you would ſay elevate: or loftily: which becauſe it is onelyonly uſed in the ſacred meeter of the old Teſtament: ſome would have to be onelyonly a muſical note, for the ſtrayning and lifting up of the voice in ſinging, as Ela is with us. Others not confining of it to the extenſion of the voice, take it to imply, a deeper attention of the mind, in pauſing upon the thing delivered: Selah, as you would ſay: See, Lo, Attend: and Tremelius renders it Maxime, as if it were a true and ſure Maxime in Law. The Chaldee Paraphraſe, and ſome of the Hebrews, have tranſlated for ever, noting the matter contained, to be of eternal and perpetual verity to the end of the world, for ever and ever. You may, if you pleaſe, take in all three, and joyne them together, and then are all inſtructed, that the matter averred, is a thing of weight and neceſſary conſequence, of infallible certainties, not to be queſtioned, and of moſt intentive conſideration, ſeriouſly to be meditated on: and Gods Ambaſſadours may be encouraged to ſpeak hereof confidently: Surely: as a point of undeniable infallibility: and with a Selah too: loftily lifting up their voices like trumpets, for the better rouſing up the ſecure hearts of the children of men, that are ſo much ſet upon vanity.
The words are in themſelves, an entire Propoſition, very ſhort, but exceeding full: the Propoſition is univerſal in both parts, both in reſpect of ſubject, and of the predicate: Omnis homo eſt univerſa vanitas: ſo the vulgar: or Omni modo vanitas: ſo Tremelius: man and vanity are convertible, all man is all vanity; and all vanity is in all and every man: Every word in the Text is a gradation, each of them one ſtep or degree further than another: the whole Climax runneth thus: I man 2 every man 3 every man in his beſt eſtate 4 every man in his beſt eſtate for the preſent, not may be for the future, or was for time paſt: 5 every man in his beſt eſtate is vanity, 6 every man in his beſt eſtate is altogether vanity. Thus he is 7 Surely, 8 and with a Selah too: eight ſteps each above another, for the whole creation of inferiours to be ſubject to vanity, Rom. 8. 20, 22. as the Apoſtle notes, is not much: but for man the nobleſt of all, endued with reaſon and underſtanding, for man to be vanity, that is a great matter.
Secondly, were ſome ſorts of men, and thoſe of the baſer rank onelyonly vanity, that were the leſſe: but for vanity to overſpread every individual, and that of all kinds: for every man without exception, Noble, or ingnoble, rich or poor, male or female, juſt or ſinner: as St. Jerom gloſſeth on my Text; without difference, to be vanity; this is more.
Thirdly, though it were the condition of every particular man: yet were this vanity confined to him in his infancy onelyonly, and childhood: or in his old age when he reacheth fourſcore years, when his dayes are but trouble and ſorrow, or at his death alone, when all his thoughts and projects periſh, and duſt returneth to duſt: this were but a ſmall matter: But for every man in his beſt eſtate, even in the conſiſtency of his age, as ſome render the words, in the vigour of his ſtrength, the meridian and height of his glory; in the maturity and ripeneſſe of his judgement, in his beſt qualifications, to be vanity: this is a thing that may juſtly put us all to a ſtand, and work amazement in us.
Fourthly, were every man in his beſt eſtate but vain in the concrete; this were the leſſe: but for them all to be vanity in the abſtract; this is more full, more home.
Yet fiftly, this is more, that not onelyonly vanity; but altogether vanity; that not a piece of vanity, but whole vanity in all the parts, kinds, and particulars thereof, (as lightneſſe, emptineſſe, changeableneſſe, falſity, deceitfulneſſe, &c. ſhould be wholly predicated of him.
Sixtly, were it onelyonly affirmed, that when he is in his beſt eſtate, he might upon the exchange of his eſtate become altogether vanity for the future, this were nothing ſo much: as for him even de preſenti, and whiles his beſt eſtate remaineth to be altogether vanity. And
Seventhly, which is one degree further, and worthy conſideration; the Pſalmiſt doth not ſpeak of man collectively, but diſtributively: He doth not ſay, that all men, take them together joyntly, make all vanity, a piece of vanity being conferred by one, and a piece by another, and what is wanting in one, is in one whole lump ſupplied by the reſt: But every man in and by himſelf, ſingle them out one by one, and every one of them is an univerſe of vanity: and thus he is with a Surely: all ſeeming probabilities to the contrary notwithſtanding: and laſtly with a Selah, too: a Noverint univerſi, Be it known to all men, and conſidered by them: So that theſe words are a compendium, and ſum of all the particulars, and of the worſt of evils, that are through the body of the Scripture affirmed of man corrupted. But let us conſider more punctually of vanity: and of man, as alſo of the Surely, and confirmation, That every man is altogether: even at his beſt eſtate but vanity.
Vanity, faith righteous David, is that which is not any thing, or which ſoon Vanity, what it is.ceaſeth to be: as the breath and vapours which ſoon vaniſh. It is the emptineſſe of the creature, and the Apoſtle explaineth it, by the bondage of corruption, Rom. 8. 20, 21. It is a word of large ſignification, and containeth under it many particulars:
As firſt, emptineſſe oppoſed to fulneſſe, man wanteth his filling up, there is nothing in him, but voidneſſe.
Secondly, it importeth lightneſſe oppoſed to weight, and ſolidity: whence is the phraſe, Pſal. 62. 9. That the children of men are lighter than vanity.
Thirdly, changeableneſſe and mutability, oppoſite to conſtancy and perpetuity: as if the Pſalmiſt had ſaid; Man is of a vaniſhing and fleeting condition, ever changing, never remaining at one ſtay, Pſal. 144. 4.
Fourthly, it implyeth falſhood and deceit, oppoſed to verity. Aulus Gellius writeth of a vain Grammarian, who profeſſed great skill in Saluſt. Apollinaris meeting with him, and meaning to try his cunning, Demanded of him, what Saluſt meant by that ſpeech of his concerning Caius Lentulus that it was a queſtion Stolidior-ne eſſet an vanior: Whether he were more fooliſh, or more vain? The conceited Grammarian anſwered, That the knowledge which he took upon him, was in antient words, not in thoſe that were trite and vulgar, worn by uſe; and that he was more fooliſh than Lentulus, that did not know that theſe two words in Saluſt, vain and fooliſh, did import one and the ſame thing: Apollinaris replied, That in antient Learning, thoſe were called vain, not which were dullards and fools; but ſuch as were given to lying and treachery: And ſo in Scripture phraſe, vanity and a lye, are all one, Pſal. 62. 9. and Jonah 2. 4. the epithet of lying is aſcribed to vanity, they are ſtiled lying vanities. Nor is vanity a meer privation, or a bare want; but a poſitive diſquieting evil; or at the leaſt, unprofitableneſſe and diſquietment are the attendents upon vanity: Eccleſ. 2. 11. All is but vanity and vexation of ſpirit, and there is no profit in them under the Sun: where you have all three of them joyned together. By this it may appear what is affirmed of man, when he is ſaid to be vanity. Every man in his beſt eſtate, &c.
Secondly, Every man is vanity: What Chriſt and all, ſaith an Interpreter on my Text? not ſo: but as it is in the Hebrew, every Adam, from himſelf, to the very laſt perſon that ſhall deſcend of him, according to the courſe of ordinary propagation: be he high or low, rich or poor, male or female: ſo far forth as he ſpringeth from Adam; and ſo far forth as the old Adam remaineth in him, he is but vanity, 1 Cor. 1. 30. But if you conſider him in the Second Adam, who of God is made unto us, wiſdom, righteouſneſs, ſanctification, and redemption: and in whom he is renewed unto the Image of God, wherein he was formerly created, then the caſe is quite altered, & he is one of an holy excellency. Col. 3. 10. 3dy, every man at his beſt eſtate is vanity; conſider him paſſing through all his ages; not only in his infancy & childhood, not only in his old age, when the years draw nigh; that he ſaith, I have no pleaſure in them; but vanity he is in his flouriſhing youth, and ripe & mature manhood, vain in his life, vain in his death, and diſſolution. Conſider him in all his conditions, in all his employments: a very embleme of vanity; not only Haman in his decay and downfal, but Salomon▪ in all his royalty, is but vanity; inferiour to the very Lilly in the judgement of our Saviour. Fourthly, altogether vanity; all that is in him, or is his, is but vanity, and all vanity is in him, all the ſorts and kinds of vanity whatſoever: from the very crown of his head, unto the ſoles of his feet, there is nothing in him, but wounds and putrified ſores, full of corruption: his heart is a Sea of vanity, deceitful above all things, his ratiocinations, his imaginations vain, and even evil from his youth up, and continually; his very tongue is a world of iniquity, all his parts and powers compoſed as it were of vanity: the holy Prophet making a full diſtribution of all humane good things, and referring them to three heads.
1. The goods of the mind.
2. Of the body.
3. Of fortune as they are called, or of the external condition layeth a kind of vanity upon them all, and exempteth them all, from our glorying, or rejoycing in. Jer. 9. 23. Let not the wiſe man glory in his wiſdom, yet is that the beſt eſtate of the mind? let not the ſtrong man glory in his ſtrength; yet that is the beſt eſtate of the body: neither let the rich man glory in his riches; yet that is the beſt eſtate of fortune, as the Philoſophers call it: but let him that glorieth, glory in that he underſtandeth, and knoweth me that I am the Lord.
Now for the ſurety or confirmation of this, it is as certain, and as ſure as the Scripture can make it, the ſecond ſon of man, that was born into the world, did carry the very name and appellation of vanity; for he was called Habel; that is, vanity: but the truth of the thing it ſelf agreeth to every mothers child, no leſſe than unto him; every Adam is Habel in my Text: I might refer you for the proof of this point unto the whole Book of Eccleſiaſtes; where again and again, and yet the third time; of all things, of all perſons; it is avouched, that vanity of vanites, they are all but vanity, there is no profit in them under the Sun: but the moſt pathetical to this you have in Pſal. 62. 9. where you have a Surely fixed before it too. Surely men of low degree are vanity, and men of high degree are as a lye: to be laid in the ballance, they are altogether lighter then vanity; where not only the ſons of Adam, and thoſe of an inferiour rank, but even the ſons of Iſh: of Noble and potent perſons, both ſorts of them, are vanity: if there be any oddes or difference betwixt them, herein it conſiſteth, that the greater, the better, are in the worſt caſe; by how much a lye is worſe then vanity: poor mens vanity is engraven in their wants, written with greater characters in their outward miſerable conditions, ſo that every one may read it, they appear to be what they are; but for great and noble perſons, (by reaſon of their glorious outſide,) they ſeem to be otherwiſe, but are indeed no leſſe vanity than the other; their vanity is not ſo tranſparent, but diſguiſed and hidden under outward pomp, and in this reſpect, as alſo becauſe we promiſe our ſelves (in our ſelves) ſo much from them, & our expectations are ſo often, and ſo fouly diſppointed, they are rightly ſaid to be a lye. And mark what followeth; to be layed in the ballance, they are altogether lighter then vanity; vanity, which is lightneſſe it ſelf, doth over-weigh them; and that by reaſon of ſin in them, which being a moral vanity, and the cauſe, muſt needs turn the ſcales, and lift up the natural vanity, which is the effect: this point may be further confirmed by the manifold reſemblances in Scripture; man being ſtill compared to the vaineſt, emptieſt, lighteſt things that are. Whether heavenly, earthly, or humane; of all the heavenly things, he is reſembled to the wind, which is but a blaſt, a fume, a vapour, a miſt: to a cloud, and darkneſs; ſo likewiſe compared to the baſeſt of all earthly things, to a beaſt that periſheth, to a ſhadow, a bubble, the froſt, things moſt flitting, and amongſt humane things to a tale, a ſheperds tent, a poſt, a weavers ſhuttle, a dream, than which nothing is vainer. Yea it is ſaid, that all the nations of the world put them together, are leſſe then nothing, reſpectively to God, in whom is no darkneſſe, nor degree of vanity: many ſuch alluſions do every where almoſt occurre in the ſacred page: the truth of which, our daily experience doth plentifully ratifie: for howſoever in proſperity, men are ſo made drunk with ſenſual pleaſures, that neither they do diſcern, nor feel themſelves vanity; yet in afflictions and miſeries, they begin to open their eyes, and to confeſſe, that all is but vanity: the heathens, though ignorant of the true cauſe of this, yet by the very light of nature ſaw a glimpſe hereof, whence ſome of them delivered, that it was beſt for men not to be born, and the next ſoon to dye. And do we not come weeping and wayling, into the world? Do we not live in it toyling and moyling; eaten up with care, diſtracted with feares, and perplexed with a thouſand griefs. Dye we not groaning, hath not vanity ſeiſed upon all eſtates, conditions, enterpriſes; our bodies they are weak, our form fragile, our healths uncertain, our lives flitting and poſting away, our hopes often diſappointed; our friends inconſtant, or or mortal at the beſt; our honours faigned, or failing; our underſtandings blind, our wills perverſe, our affections turbulent, our ſenſes ſubject to many deceits; our whole man depraved; our offices burdenſome, our profits bewitching, our ſtrength vain, which muſt become as water ſpilt upon the ground: Is not favour deceitful, and beauty but vanity: Proverbs 31. 30. which muſt be turned into rottenneſſe, and loathſomneſſe; our pleaſure mixt, and unſincere: yea, our very thoughts and imaginations which are the very ſirſt-born of the ſoule, and are the hinges, upon which all our other operations do turn: the Lord knoweth the thoughts of the children of men, that they are vain; yea, all over man is vanity, as empty as the wind; as flitting as the miſt in the ayre, ſo vain a thing is man; that he cannot adde one inch unto his ſtature; nor alter the colour of one hair of his head, nor keep off one judgement of God, nor protract his time one minute. Vain in himſelf, and all other things vain to him; who being a microcoſme, or little world, yet containeth within himſelf the whole great world of vanity. So that all the ſeveral vanities which are diſperſed here and there throughout the other creatures, are in him united in one, and ſo do meet in him, as in their common center; and firſt original: he is a very map of vanity.
But how cometh this to paſſe, did The ground of the point.not the Almighty at the firſt creation, make all things good, and ſaw them to be exceeding good in their kindes; whence then are theſe lawes? how came in this vanity? Surely the envious enemy hath done this, for vanity is not the fruit of Gods creation, but the conſequent of mans prevarication: God made Adam in his own image, and planted him as a noble vine, but he turned into the degenerate plant of a ſtrange vine; it came in then through the wilineſſe of the old Serpent, and by Adams ſin, In whom we all ſinned; and ſo the excellency becommeth blaſted, wherein we were firſt created; and vanity hath ſeiſed upon man firſt. Rom. 8. 21. And ſecondarily upon the other creatures. The Creature, ſaith the Apoſtle, is ſubject unto vanity: not of its own will, that is, not by any voluntary defection, or ſin in it ſelf, but by reaſon of him who hath ſubdued it under hope; that is, by the juſt judgement of God; who for the ſin of man, hath ſubdued it into vanity: under the hope of reſtitution and freedom from this vanity, which there the Apoſtle calleth the bondage of corruption; but now on the other ſide, man is ſubject unto vanity of his own will, and by his voluntary falling away from God: from whence it followeth, that man is vainer then all the other creatures; not onelyonly becauſe he was the beſt and nobleſt of them, and Corruptio optimi eſt peſſima; as the ſweeteſt wine becomes the ſowreſt vinegar, but alſo becauſe he was the cauſe of the vanity in the other creatures; and that which maketh other things ſo, that muſt needs be more ſo in it ſelfe: the vanity of the other creatures is but natural and ſinleſſe, as being not capable of it: the vanity of man is moral, the other creatures are ſenſible of their vanity, and groaning under the burden, by the very inſtinct of nature ſeek out for a remedy, Rom. 8. but man, though he be the vaineſt of all creatures, yet is not affected with his vanity, feeleth it not; and ſo ſeeketh no redreſſe from under it, but even ſports himſelfe in it, as if vanity were his felicity, the vanity of other creatures extendeth but to time at fartheſt: it endeth in their death or diſſolution, but the vanity that is in man, preſſeth him down to hell, and (without Gods great mercy interpoſing) reacheth to eternity, and even then beginneth moſt; when the other creatures vanity doth ceaſe. And, to conclude, beſides the proper ſtock which he hath of his own, he communicateth in the ſeveral vanities of all particular creatures, and may juſtly be ſtiled, vanity of vanities.
But it is full time, (me thinks) to Firſt uſe.look homewards, and to reflect upon our ſelves, we will therfore make a pawſe here, and affixe the Selah: It is a high point of wiſdome to get ſome good even out of that which is evil, and hereby we approach nearer unto God in perfection, we therefore derive the Soveraigne vertue of this truth unto our own ſouls, in the ſundry and ſeverall occaſions thereof; and firſt this may be uſeful to take downe all proud conceits in man, that advance themſelves againſt Chriſt, to abate our loſtineſſe of ſpirit, to avile us all in our own apprehenſions, and to lay us low in our own eyes; even unto ſelfe-abhorrence.
Methinkes the ſerious conſideration of this point and the grounded beliefe of the truth hereof, that vanity is fixed even in our very natures, that it ſticks not in notorious ſinners, and deboſhed perſons alone, but ſpreadeth it ſelfe to all Adam, to every Mothers ſonne, not one excepted, no not thoſe that have the beſt natures, and ſweeteſt diſpoſitions; methinks I ſay that this ſhould deeply humble us in our ſelves, and take away that ſelf-admiration, which undoeth many a ſoule.
Secondly, this is uſefull for to provoke, to ſet a higher price on all the bleſſings of God beſtowed on us, and to endeare his bounty and goodneſſe towards us, and ſo conſequently, to ſet an edge upon our thankfulneſſe: conſidering our own little worth: and that we are but vanity: and ſurely then there can be no deſert of his ſavours, Pſalm 144. 3. what is man Lord that thou takeſt knowledge of him, or the Son of man that thou makeſt ſuch account of him? and there the Prophet ſhewes the grounds of his wonderment: man is like to vanity, his dayes are as a ſhadow that paſſeth away, &c. and certainly, Gods gifts are never ſo right valued, when they are conſidered alone by themſelves, as when they are viewed joyntly together, with our own wretchedneſſe. I am leſſe: ſayes Jacob: then the leaſt of all thy mercies; his own indignity did ſet a luſtre upon Gods ſmalleſt mercies: Et dare non dignis res mage digna Deo.
Thirdly, from hence the inference of the Scripture is forcible, and very prevailing; that ſeeing every man is vanity, that therefore we ſettle not our truſt, or repoſe our confidence in any ſon of man, be he never ſo great; for then we do but make falſhood our refuge, and under vanity are we hid: we lean on broken reeds, that will pierce us through. See for this at large, Pſalm 62. 6, 7, 8, 9. and Pſalm 146. 34. where the charge is ſet on with many enforcing conſiderations, which for brevities ſake I omit. Even Princes themſelves are not to be truſted in; the duty that we owe to our ſuperious, is faithfulneſſe and obedience, not truſt and confidence.
It ſhall be found true, that never any perſons ſmarted more in the diſappointment of their expectations, then thoſe that relyed moſt ſtrongly on morall men. Again, gather we ſome ſweet out of this ſowre, that every man in his beſt eſtate is altogether vanity. Uſe we this truth to our conſolations, as well as our humiliations; and the comfort lyeth eſpecially in three particulars.
Firſt, when we have potent enemies, which are too ſtrong for us, and threaten our undoing; when we begin to be terrified, and diſmayed, this conſideration may be a ſtay to us, and cleare our ſpirits then, be they never ſo great; yet at the beſt they are but vanity, and can do neither good nor hurt of themſelves: thus the Prophet at large. Eſay 51. 12, 13, 14, 15. Who art thou that thou ſhouldeſt be afraid of a man, that ſhall dye; and of the Son of man, that ſhall be made as graſſe, I, even I, am he that comfort you, &c. it is preſſed there more at large.
Secondly, this may comfort us in reſpect of our own infirmities, and humane weakneſſes; for by this vanity of ours, and frailty, we become fit objects for Gods pity and commiſeration; for what glory ſhall he get by contending with us that are too weak for him; thus holy David, Pſal. 103. 13. 14. that the Lord knoweth our mould, and frame, that we are but duſt; and thereupon, as a Father pitieth his child, ſo hath the Lord compaſſion on them that feare him.
Thirdly, to accommodate this to the preſent occaſion, this may ſerve as a Cordial to moderate our grief in the loſſe of our deareſt and nobleſt friends, for who are they that are dead and gone? Surely, whether they were of high or low degree, they were but vanity: and now they are dead, there is an end of their vanity, rather then of themſelves; their vanity is gone, but their excellency remaineth with them: there is but one, and that is the laſt piece of their vanity which remaineth, which is the captivity of their bodies under the grave, and the turning of it into rottenneſſe, but yet they are inſenſible of it, and feel no pain; and being for ever bleſſed in the preſence and fruition of God himſelfe; they do live in the certain and aſſured expectation of the re-union of their bodies, with their ſoules: and therefore I ſay with the bleſſed Apoſtle, in the very ſame caſe. 1 Theſ. 4. 18. Comfort your ſelves one another with theſe words: and ſo for a time I will lay aſide my Text and betake my ſelf to the preſent occaſion; of which, that very ſpectacle doth mind us.
And now give me leave for a concluſion of my Text, a little to invert the words; and what the Pſalmiſt ſpeaks of every Adam, by way of contraries, to apply to every true Chriſtian; and that is this: Every true Chriſtan, even in his worſt eſtate, is altogether excellent; this is the difference of our being in the firſt and ſecond Adam; In the one altogether vanity, in the other altogether excellent; excellent in their life, excellent in their death. Rom. 14. 8. for if they live, they live unto the Lord, and if they dye, they dye, unto the Lord; whether then they live or dye, they are the Lords: take them in their worſt eſtates, even in afflictions, and there they rejoyce under the hope of the glory of God: and their affliction which is but for a moment, worketh a far ſuper-excellent, and an eternal weight of glory: 2 Cor. 4. 9. afflicted on every ſide, but not forſaken, caſt down, but they periſh not; come what can come, come what may; yet are they in all things more then conquerors, and every thing turneth to their good. Rom. 8. 23. And, as it followeth in the ſame place, neither life, nor death, nor Angels, nor Principalities, nor Powers, nor heighth, nor depth, nor any other creature, ſhall be able to ſeparate them from the love of God; which is in Chriſt Jeſus our Lord: and therefore as Salomon in his Eccleſiaſtes, after his large diſcourſe of vanity, for a concluſion of all; Eccleſiaſtes 12. 13. brings in the remedy; and the counterpoyſe of vanity, even ſo ſay I with him: let us hear the concluſion of the whole matter: Fear God and keep his Commandements; for this is the whole duty of man. Aſſure your ſelves, there is nothing that eates up vanity, but grace onelyonly: and ſo much the more grace, ever ſo much the leſſe vanity: All things under the Sun are vanity, but onelyonly grace: and therefore let all our prayers and endeavours be ſet on this; to have Grace to ſerve God in this world, that we may have glory, the reward of our ſervice in the world to come.
Now to God the Father, God the Sonne, and God the Holy Ghoſt, be rendred all Honour, and Glory, both now, and evermore. AMEN.