The Vanity of Man in his Best Estate, Sermon

The Vanity of Man in his Best Estate · Sermon

p. 1יהוה

TEXT. Pſalm. 39.5.

Surely, or verily, every Man, at his best Eſtate, is altogether vanity. Selah.

WE read the Prophet David, in the ſecond and third verſes of this Pſalm, e're he breaks forth into that Speech, of which our Text is a part, ſaying, that his ſorrow was ſtirred, and that his heart was hot within him. In like manner before I ſpeak to my Text, I muſt needs crave leave to tell you, that upon the ſight of this great Aſſembly, congregated to ſolemnize the Funeral Rites of that truly Honourable Perſon deceaſed, I find my ſorrow ſtirred, and my heart to be greatly moved within me. He dyed the 30th. of January.It is indeed ſome weeks ſince, that divine providence made this ſad breach amongſt us: but the wound yet is very green, and the leaſt tenting of it, makes it to bleed afreſh, how much more ſuch a violent raking into it as at this day! and what are a few weeks, moneths, nay, I may adde years, to wear out thoſe deep impreſſions, which the loſs of a Perſonage of ſo much honour and worth hath made upon the minds of many amongſt us?

My beloved, It is very well known to the moſt of you, that it hath neither been mine, The ſeveneth year is compleat the 25^th. March, 1658.nor my fellowlabourers practice, during thoſe ſeven years, which now within ſome very few dayes, we have laboured in the word and doctrine among you, either to Preface, or add any Panegyricks to the Funeral Sermons we have been p. 2called to Preach; and one great reaſon of our forbearance hath been the great abuſe which we have obſerved formerly to have been hereof; it having been too uſual, as one ſadly complains, ut eorum vitae laudentur in terris, quorum animae cruciantur in inferno; and we have alſo obſerved, that there hath been but little of edification in the beſt, and much of falſhood, and flattery, in the moſt Funeral Commendations.

Yet though we have forborn the practice, we have not judged it unlawful to give a due Teſtimony to the dead, in mentioning ſuch commendable virtues, and practices, as may be precedential to the Living.

The warrantableneſs of it, 2 Chron. 32.33.2 Chr 32:33might be clearly evinced, both from what we read in Scripture **Acts 9.99.Acts 9:99, as alſo what we ſind to be practiſed amongſt the Antients: who as a **Dr. Spurſtow in his Sermon preached at the Funeral of the Lady Viner.preſent Divine in our Nation hath obſerved, did ofttimes mingle the prayſes of their dead friends, with their ſorrowful mournings over them. It is not ſo much the lawfulneſs, as the expediency of thus doing, which is ſo much ſcrupled. The great miſcarriage (as the ſame Author expreſſeth) which hath brought this way and practice, both under ſuſpition, and cenſure, hath been the Golden commendations that ſome have beſtowed upon worth-leſs Perſons. But I perſwade my ſelf, that the eminency of worth and merit, which was ſo reſplendent in that Honourable Perſon whoſe Funeral rites we now ſolemnize, will cauſe, that I ſhould rather incurre your Ceuſure, by my ſilencing the due Character that may be given of him, than your ſuſpition, by an unfeigned, and impartial expreſſion of it.

I ſhall not take upon me, to give you a Narrative of his whole life; albeit I might (having the warrant of a very good Teſtimony, and the witneſs of ſome preſent, to whom the whole of his converſation hath been very well known) ſafely ſay this of him, in reference to that part of his life, which was unknown to me; That his youth was no wayes beleapred with thoſe foul ſpots of p. 3pride, luxury, prodigality, and diſobedience to Parents, which are too too Common: but that his humility, modeſty, frugality, and dutiful obſequiouſneſs to his Noble Parents, was ſuch as is rarely parallel'd in a Perſon of his Birth and quality. A worthy pattern for young Gentlemens imitation.

But I ſhall paſs theſe things, and divers others I might mention, as the ſpeaking to that Antient and Noble Family, of which he was a Branch, this being better known to many amongſt you, than it can be expreſſed by me. And I have met with what Baſil obſerved in the praiſe of Gordius the Martyr. It is the Cuſtom of the world (ſaid he) when they would praiſe a man to ſpeak of his Family, to derive his Pedigree through many deſcents, to open unto all his Education, parts, and learning, and ſuch other accompliſhments: ſed Eccleſiahaec tanquam ſupervacua dimittit; the Church looks only at ſuch things, which may glorifie God in his Saints, and thereby do good to them that remain alive.

The brief Character I ſhall give of him, (for I muſt be brief in all that I have to deliver) ſhall be only in ſuch things, which my perſonal knowledge, and the great honour I do, and ſhall ever bear to his memory, doth both warrant, and provoke me to deliver.

To begin firſt with things relating to Religion, a due regard to which is the moſt radiant, and ſparkling Stone in the whole Ring of any ones virtues: There were theſe ſeveral particulars highly commendable in him.

Firſt his conſtant attendance upon the publick Ordinances, and that not only on the Lords-day, both Morning and Evening, but alſo on the Week-dayes at both the Lectures.

Secondly, his conſtant frequenting the Sacrament of the Lords-Supper, in its monethly adminiſtration amongſt us. I may ſafely ſay, that for theſe ſix years p. 4laſt paſt, wherein we of this Congregation have been privileged with the enjoyment of this Ordinance, I do not remember, that when he was in Town, and in perfect health, he ever omitted three Sacraments.

Thirdly, his care and coſt to ſet up, and his conſtant attendance upon the worſhip of God in his Family: wherein the Scripture was read, and Prayer made Morning and Evening.

Fourthly, his not only complying with endeavours after Reformation, in the due adminiſtration of Goſpel-Ordinances amongſt us; but his forwardneſs unto, and activity about the ſetling of Order in the Church of God in this place; of which he was not only an uſeful, and honourable member, but was pleaſed alſo to act as an officer, humbly condeſcending herein, to joyn himſelf with perſons far inferiour to himſelf, in rank, and quality.

Fifthly, the great reſpect he bore to the Miniſters, and Meſſengers of Jeſus Chriſt: Surely he accounted well of them, as the hearty welcome he gave them to his own houſe, his friendly going to their houſes, his conſtant attendance upon, free, and bountiful encouraging of them in their labours, doth abundantly teſtifie. And that this reſpect he ſhewed, was not ſo much to the perſons of the Miniſters of the Goſpel, but unto the faithful, and conſcientious diſcharge of their work, and office, that worthy ſpeech of his, which was oft heard uttered by him, bears witneſs; namely, That it much pleaſed him, to hear ſuch ſearching Sermons, as ript up the heart, and diſcovered ſin to the full.

And as I have thus glanced at ſome commendable practices in him relating to Religion, ſo ſhould I ſpeak diſtinctly to each moral virtue that was reſplendent in him, I ſhould exceed the limits of the time which is allotted to this part of the Solemnity; I muſt remember, I am yet to begin my Sermon, and that after it, another, at ſome diſtance hence is to be preached: to ſum up therefore all in a very few words.

p. 5This truly Honourable perſon whom we now commemorate, was moſt punctually and exactly righteous in all his civil tranſactions, tenderly mercifull and compaſtionate towards decayed Debtors and Tenants; humble, affable, and curteous towards all, and grievous to none.

And in the laſt place, I muſt not forget his Charitie to the poor. Indeed by Will and Testament there is little done, he being ſurprized with the ſuddenneſs of his ſickneſs and death: yet whileſt he was living he did ſome things very exemplary. Beſides the conſtant relief the poor had at his Gate, and his liberal annual penſion to a poor Scholar in the Ʋniverſity, and to ſome others that had been in the relation of Servants to himſelf and Noble Father; he did ſome years before his death ſettle by Deed 12. pound per Annum for ever upon the Almeshouſes founded by Mr. Hanly.

Theſe things being ſo well known, have we not great cauſe to mourn over the loſs we have ſuſteined in and by his death? The honourable Widdow hath loſt a moſt tender Husband, the Orphan'd Children a loving and indulgent Father, the Servants of the Family a mild, prudent, and moſt righteous Maſter, the Tenants a juſt, and compaſſionate Land-lord, we Miniſters a noble Friend and faithfull Patriot: We eſpecially, whom God hath called to this place, who came hither upon his, together with ſome others of the chief of the Pariſh, ſpecial invitation, ſet down here (after mutual knowlege obtained one of another) upon the publick declaration of his, and the whole Pariſhes earneſt deſire and call of us ſo to do, and have chearfully and comfortably, and (through grace we hope we can ſay,) in ſome meaſure profitably continued our Miniſterial imployment, and been ſuccesfully carryed through the many difficulties that uſually attend endeavors after Reformation in the adminiſtration of Goſpel-Ordinances, through his (under God) ſpecial countenance, encouragement p. 6and active concurrence with us: The ſenſe and experience of which mercy from God to us, and choice Service which this great and publick good Man did the Goſpel, hath cauſed many thankſgivings unto God, much heightned the deſerved honourable eſteem which we with the whole Church of God amongſt us had of him, made us highly to prize, and earneſtly to pray for his life; and now, we reflecting upon the greatneſs of our loſs, ſadly to bewail his death: but I muſt proceed no farther on this Text; to come to the other.

Surely Every man, Textat his beſt eſtate, is altogether vanity. Selah.

WE may fitly begin our diſcourſe upon this Text, with that gracious Apophethegm a… rather divine Oracle, wherewith Solomon that Kingly and royal Preacher begun his ſacred retractations, (ſo ſome have ſtyled his book of Eccleſiaſtes) ſaying, vanity of vanities, vanity of vanities, all is vanity. This is an Hebrew Form or Phraſe of ſpeech, they expreſſing the Comparative often by a prepoſition, and the ſuperlative by doubling the ſame word, which noteth excellency and perfection: by the ingemination and redoubling of the ſame word and Phraſe, the Preacher doth at once both confirm the judgement in the certainty of the fundamental truth he layeth down, and alſo vehemently move the aſſections: a good coppy for all Preachers to write after, namely, to ſpeak ſuch words as may be both inſtructive and affective. As to the import of this conciſe ſpeech of Solomons, in brief it is this; That all things here below are moſt vain, or extreme vanity, and that no true felicity can be enjoyed in the freeſt and largeſt poſſeſſion of them. In the fourteenth verſe he p. 7tells us, that they are not only vanity, that is, as our Annotators gloſs, ineffectual to confer happineſs; but which is worſe, they are vexation of Spirit, apt to bring much affliction and trouble upon the heart of him who is too earneſtly converſant about them: And this he delivers as the reſult of all that his ſearch and enquiry which by Wiſdome, that is, by his very beſt skill, he made into the cauſes and effects of all things, that have a being and are done under the Heaven: I the Preacher was King over Iſrael in Jeruſalem, and I gave my heart to ſeek, and to ſearch out by Wiſdome, concerning all things that are done under Heaven: and I have ſeen all the workes that are done under the Sun, and behold all is vanity and vexation of Spirit. Eccleſ. 1.12, 13, 14.

Thus you have heard what Solomon ſaith; but they are not his words but Davids which we are now to inſiſt upon: the difference indeed that is between them is but little, what David ſaith in the Text, is included in what Solomon hath delivered, as each particular is comprehended in the general, and each part and parcel in the whole. Solomon tels us, that all the works that are wrought under the Sun are vanity, and David ſingles out one of the works, but indeed the chiefeſt and topmoſt of all the reſt, and inſtanceth in this, when conſidered and beheld by us in the compleateſt outward form and natural perfection of it, and he ſaith that it is altogether vanity. Surely every man, in his beſt eſtate, is altogether vanity Selah.

The Text may not be unfitly ſtiled fallen mans Portraiture, and lively image and repreſentation; and this is ſuch a curious and exact peece of workmanſhip as cannot be paralleld; it far exceeds whatever art in the higheſt perfection, brought any of its Scholars unto; the moſt exquiſite Limners that ever we heard or read of, could never give us the draught and portraiture of the Mind and Soul of man in its inward motions and operations; p. 8ſome have drawn the Pictures and repreſentations of mens bodies to the life, but they could never ſo draw any, as in their draught to repreſent together with the outward form and feature of their bodies, alſo the inward complexion frame and full endowments of their minds: But you may in our Text behold man repreſented to us perfectly, both inſide and outſide, both in his ſoul and body: Surely every man, in his beſt eſtate, is altogether vanity Selah.

The words are an intire propoſition, The parts of Text 1. The ſubject.containing the Subject and Predicate.

The Subject that is Man, foreign Adam; this though it was the proper name of the firſt man, yet it is frequently uſed appellatively, In this ſubject here is firſt the note of univerſality. [Every] every man, none excepted; ſecondly the qualification of this Subject here ſpoken of, (viz) when he is beſt conſtituted, when in his prime, when in his greateſt beauty and bravery, Every man in his beſt Eſtate. The word tranſlated here **foreignbest eſtate the Septuagint renders it, foreign vivens, living, ſo alſo the Ethiopick, and Arabik verſion; and indeed natural life, is one of the choyceſt, richeſt, and moſt pretious Jewel, in all natures treaſury and cabinet. Skin for skin, and all that a man hath, will he give for his life, Job 2.4. and ſaith Solomon, a living dog is better than a dead Lion, Eccleſ. 9.4. We read of a woman in the Goſpel, how that ſhe ſpent all ſhe had on the Phyſicians, and what was it for? only to have her health reſtored, which is a degree below life; but though this tranſlation of the word, doth expreſs ſomewhat that is very choyce; yet this of Life is implyed; and all the comforts, conveniences, and accomodations, yea, perfections of life natural, are carried in the Hebrew word: the word properly ſignifies Stans, it commeth from the Hebrew root which ſignifieth foreignStetit; and it is rendered by ſundry conſtitutus, as Piſcator, Tremelius, and others: Tremelius renders the p. 9words; thus, Profecto omnimodae vanitas omnis homo, quantumvis conſtitutus maxime: Surely every man is all manner of vanity, albeit he be never ſo well ſetled, and conſtituted.

The ſecond thing obſervable is the Predicate, 22The Predicate.or that which is ſpoken, and affirmed of this Subject: and that is, that he is vanity, yea, altogether vanity, and that ſurely; all this belongs to the Predicate.

He is vanity. The Hebrew word here uſed, was the proper name of the ſecond Son born to Adam, foreignwhom his Brother Kain killed: and the name, or word, properly ſignifies as tranſlated here in the Text, namely vanity; w^ch Pagnin deſcribes, to be a moſt vain, or light thing, ſuch as is a bubble on the water, Res eſt quae non eſt quidpiä, aut qua cito deſinit, ut flatus qui exit abore Pagnin.or the breath of a mans mouth: The Syriack verſion, render the words thus; quoniam omnes homines ut vapor conſiſtunt; the conſiſtency of all men, is no better than that of a vapor: which Saint James ſaith, appeareth for a little while, and then vaniſheth away, Cap. 4.14.

He is altogether vanity, Kol Hebel Kol Adam; foreignuniverſae vanitas omnis homo; all men are all vanity, ſo it is word for word: the Septuagint render it, foreign, quoad omnia vanitas; the verſion of the Arabick thus, quicquid pertinet ad hominem viventem eſt vanum; whatſoever belongeth unto living man, is vanity.

Bithner he expounds it thus, Every man is altogether vanity. Hoe eſt, omni ex parte, ita ut vanitas & miſeria quae per alias creaturas fruſtatim ſpargitur, in uno homine aggregata videatur: ſic que homo evadit compendium omnium vanitatum quae in creaturis extant, &c. **Cum inanimis ſubjecit matationi, corruptioni; Cum animatis, alterationi, morti; Cum ſenſibilibus, laetitiae, maerori; Cum Angelis qui reliquerunt ſuum-domicilium, inconſtantiae. Bithner in locum.that is, he is the ſinck and center of all the vanities in the world; he is as it were the **Ʋniverſa vanitas.univerſe of vanity.

p. 10Surely every man in his beſt eſtate, is altogether vanity; (ſurely) it is as if he had ſaid, this is moſt true, moſt certain, none need to queſtion it.

And as the word ſurely begins the Text, ſo the note (Selah) concludes it; which if in any place it be more than a bare Muſical Note, and pointeth at ſome extraordinary matter, calling for more than ordinary attention, it may be looked upon as ſo uſed here. The matter whereunto it is affixed, being of ſuch unqueſtionable certainty, of ſuch great importance, and there be ſuch a natural unaptneſs in every of us, to give Credit to, or take notice of it; ſo that we had need to be called upon to attend heedfully to it.

Thus we have for brevity ſake, given you both the parts of the Text, and ſenſe of the terms together, you ſee that every word in the Text hath its weight; the Text may be thus paraphraſed.

Man, Paraphraſed.who is the glory of the Creation, Gods maſterpiece; and not only this, or the other man, but every man; and not every man, at ſometime, in ſome conditions, not man, when dead, or if living, yet in an afflicted eſtate, or the like, but every man whil'ſt living, yea, when he is in the height, perfection, and accompliſhment of all Creature-comforts, when ſtanding on his tiptoes, Mr. Gaſe in his Sermon 1 Corin. 1.29.1 Cor 1:29when in his beſt beauty, and bravery; what is he then? not (ſaith one) only a mixt creature, a compound of folly and wiſdom, weakneſs and ſtrength, light and darkneſs, fleſh and ſpirit, beauty and deformity, ſubſtance: and vanity But he is altogether vanity, the very ſink, and center of all the vanities in the world. If man be a compound creature, it is of all the vanities under Heaven; and to this the Holy Ghoſt ſets a double Seal, one at the beginning of the ſentence, and another at the end.

Surely lets it in, and Selah ſhuts it up. It is a truth of ſuch illimited, and immutable certainty, that it can neither be met, nor overtaken with any objection. Surely p. 11every man, in his beſt eſtate, is altogether vanity Selah.

I proceed now to the Doctrinal concluſions, which we may gather from the words, and we might parcel out the Text into three or four concluſions; as firſt.

1. That man is a very vain thing, yea, vanity it ſelf.

2. Not only this, or the other man is ſo, but every man.

3. Every man in his beſt eſtate is altogether vanity.

4. How difficultly ſo ever any are brought to believe this, yet it is a very great truth, and that which is above all objection.

But all theſe are moſt pithily, & conciſely ſumm'd up by the Prophet in the words of the Text, which we ſhall not vary from: ſo that the point of Doctrine we ſhall inſiſt upon, you may take it in the very words of the Pſalmiſt.

Surely every man in his beſt eſtate is altogether vanity.Doct. Proof.

For the proof of this you may conſult theſe Scriptures, Pſalm 144.3, 4. Lord what is man, that thou takeſt knowledge of him, &c? and why do… David thus reaſon? in the next words he tels us, man is like to vanity, his dayes are as a ſhadow that paſſeth away. Man is like to vanity, in the Hebrew it is Adam is like to Abel, foreignnow Abel, as I told you before, ſignifies vanity, and it is ſometimes put to expreſs an Idol, as Jerem. 2.5. Thus ſaith the Lord, What iniquity have your Fathers found in me, that they are gone far from me, and have walked after an foreign * 1 Corin. 8.4.1 Cor 8:4Idol? Now the Apoſtle tells us, that an Idol is nothing in the world; It is the vaineſt thing in the world, or the greateſt vanity: man is become even as one of theſe; he in his beſt eſtate is but a repreſentation of a thing which is not ſo that upon the point, it is as much as if David had ſaid, Man is nothing.

Another Scripture we have in Pſalm 62.9. Surely men of low degree are vanity; and men of high degree are a lye, to be laid in the ballance they are altogether lighter than vanity; here we read, that what ever degree men p. 12are of, they are no better than vanity; nay, thoſe that are of the highſt degree, that is, are higheſt in riches, honour, parts, or the like, theſe will the leaſt anſwer our expectations, and fulfill our hopes; nay, they will prove a lye to us, they will deceive us. Hence David thus exhorteth: Put not your truſt in Princes, nor in the Son of Man, in whom there is no help, his breath goeth forth, he returneth to his earth, in that very day his thoughts periſh, Prov. 19.6.29.26.Prov 19:6Prov 19:29Prov 19:26Pſalm 146.3, 4. There are many as Solomon ſaith, who ſeek the Princes favour, and oh if they can but obtain it, they think they are made perſons: but what are Princes? are they any other than Sons of men? and being Sons of men, what help is there in them? becauſe their breath goeth forth, and they turn again to their earth, and then their thoughts periſh, their thoughts, ad alios benefaciendos, as Abon-Ezra expoundeth it, of doing thee and others good, theſe fall to the ground. To what hath been ſaid, we may add, that God in Scripture, doth not only ſpeak of ſingle perſons, that they are vanity, but alſo of Nations; and not only of this, or the other Nation, but of all Nations: take all mankind in a cluſter, or as bundled up together; and not only is this, or that man, this, or that Nation, but all men, and all Nations, before him, are as nothing, and are counted to him leſſe than nothing and vanity, ſaith the Prophet Iſaiah, Cap. 40.17.

Having thus given you the Proof of the Doctrine, I ſhall briefly diſpatch theſe few particulars, namely, ſhew you firſt, when it is that man may be ſaid to be in his beſt eſtate; or what this beſt eſtate of man is: Secondly, that in this eſtate he is vanity, how, or in what regards he is ſo: Thirdly, why, or whence he is ſo; and ſo make application.

To the firſt, Explication.namely, what is meant here by mans beſt eſtate: you may take the anſwer to this firſt Negatively, then Affirmatively.

Negatively, 11Negatively.by Mans beſt Eſtate, as it is here ſpoken p. 13of, is not meant that eſtate of Innocency, integrity, and perfection, wherein God at the firſt Created man; that indeed was a right-good, and excellent eſtate: Firſt, 11By mans beſt eſtate here in not meant mans eſtate in innocency.it was an eſtate of perfect holineſs, he being made in Gods Image, and after Gods likeneſs, Gen. 5.27. Secondly, it was an eſtate of perfect wiſdom, and underſtanding, of which Adam gave Proof, by giving names to all Cattel, to Fowls of the Air, and to the Beaſts of the Field, ſuitable, and appoſite to their nature, Gen. 2.20. Thirdly, it was an eſtate of great honour, and dignity: David brings him in with a Crown upon his head, and that Crown is a Crown of glory, and honour; thou haſt Crowned him with glory, and honour, Pſalm. 8.5. His place was little lower than the Angels, but far above all other Creatures.

Fourthly, it was an eſtate of great dominion and authority, man being made the Soveraign Lord of the whole Creation, Gen. 1.26. Pſal. 8.6, 7, 8.

I might inſtance in ſundry other particulars, as

1. The exquiſite beauty, Dr. Harris his Sermon on Eccleſ. 7.29.Eccl 7:29and perfection of his outward man, it had nothing (as one obſerves) of blemiſh, or bluſhing, but was cloathed with all requiſite beauties, and abilities, that might render him lovely, and commend him to every eye.

2. The greatneſs and vaſtneſs of his poſſeſſions; we need not, ſaith the ſame Authour, ſtand to enlarge upon one parcel of his diſmeans, namely, that which they call Paradice, ſith the whole both of Sea and Land, and all the Creatures in both were his poſſeſſion, his Paradice.

In brief, mans firſt eſtate, was a ſtate of perfect, and compleat happineſs, there being nothing within him, but what was deſirable, nothing without him, but what was amiable, and nothing about him, but what was ſerviceable, and comfortable; When therefore it is ſaid, that Surely every man in his beſt eſtate is altogether vanity, by beſt eſtate in the Text, is not meant mans eſtate p. 14of Innocency; had man perſiſted in that, he ſhould not have known what vanity meant; Adam in that eſtate, had in himſelf a power of perpetuating his eſtate in Fee-ſimple, upon himſelf and his for ever.

Secondly, 22Not his eſtate of Regeneracyby mans beſt eſtate, is not meant his eſtate of Regeneracy: this is a moſt excellent eſtate, and far better than that which is intended in the Text. This eſtate of regenerary, is a ſpiritual eſtate, conſiſting in ſpiritual graces, and privileges. It is a free eſtate, freed from all forfeitures, and endowed with choyce immunities. Coloſ. 2.10.Col 2:10It is a full eſtate, we are compleat in Chriſt. It is a firm eſtate, all is everlaſting, unmoveable, unfading, we are all Heirs, Rom. 8.17.Rom 8:17and joynt Heirs with Chriſt, if the eſtate ſtand good to him, it will to us.

Man in this eſtate, is not altogether vanity. Indeed this eſtate doth not exempt and privilege from manifold miſeries, and afflictions, that abide us in this life, nor doth it exempt from death; Heb 9.27.Heb 9:27for it is appointed unto all men once to dye; the good as well the bad, the regenerate, as well as the unregenerate: notwithſtanding man in this eſtate, is not altogether vanity. Indeed the regenerate mans outward comforts, ſuch as are his friends, eſtate, honour, yea, his perſon, as it is ſubject to death, may be ſaid to be vanity: but his ſpiritual eſtate, this you have heard, is firm, everlaſting, and that fadeth not away; whereas one that is no more but a man, but a meer child of the firſt Adam, both he and his beſt eſtate be it whatſoever it may be, is altogether vanity.

Thirdly, 33Not his eſtate of Glory.by mans beſt eſtate, as is not meant his eſtate of Innocency, nor his eſtate of Regeneracy: ſo much leſs his eſtate of Glory; this is the beſt eſtate of all. This is better than the eſtate of Regenerary; becauſe though in that be the truth of grace, yet there is not in it the perfection of grace: yea better than Adams eſtate of Innocency; becauſe though in that he had perfection of holineſs, yet it was loſeable, he being (as you know) endowed with freedom of will, either to ſtand, or to fall; p. 15and we too too well know, that he did fall; but as to this eſtate of Glory, the holineſs, and happineſs of it, is both perfect and perpetual, it is ſure and cannot fail, hence it is called an inheritance incorruptible, 1 Pet. 1.4.1 Pet 1:4and undefiled, and that fadeth not away. Man when exalted to this eſtate, ſhall be fully freed from all manner of vanity; and we may alter the words and ſay. Surely every man in this his beſt eſtate, is altogether felicity, or altogether Glory.

Thus we have heard, 22Affirmatively.what is not meant by mans beſt eſtate, as ſpecified in the Text; Now for the Affirmative.

By mans beſt eſtate, is chiefly, Mans beſt eſtate threefold.and principally underſtood his moſt flouriſhing, and proſperous eſtate, as to this world: Now this is threefold. Firſt, there is mans natural eſtate. Secondly, his moral eſtate. Thirdly, his civil eſtate.

Firſt then every man in his beſt eſtate is altogether vauity, that is, in his beſt natural eſtate: by this, 11Mans beſt natural eſtate is vanity.I do not underſtand that eſtate of ſin, wherein every man is born, thus indeed divines frequently, and not improperly, uſe this phraſe of mans natural eſtate: but underſtand man ſimply conſidered, as he is natures work-man-ſhip, as nature hath endowed, and inriched him with her gifts, and that either in reference to body or mind: theſe gifts and endowments of nature in reference to body, are health, ſtrength, beauty, and the like: the gifts and endowments of the mind, are ſtrength of memory, quickneſs of apprehenſion, good utterance, and all of the like nature, which go under the Notion of a mans natural parts. Now man, yea, every man in his beſt natural eſtate is altogether vanity: that is, man, even then when he is moſt ſtrong, moſt healthful, moſt beautiful, which is uſually in youth, or compleat manhood, then is a perſon in the flowr, and Prime of his life and dayes; even now is he not altogether vanity? Solomon tells us, Eccleſ. 11.10.Eccl 11:10that Child-hood, and youth, are vanity; there is a double vanity p. 16in theſe, both the vanity of ſin, and alſo the vanity of nature. Job. 21.23, 29.Job 21:23Job 21:29But more expreſly to this, is that of Job; one dieth in his full ſtrength, being wholly at eaſe and quiet, his Breaſts are full of Milk, and his Bones are moiſtened with marrow. One dieth in his full ſtrength, he dieth not only ſtrong, but in robore perfectionis moritur robuſtus; So the vulgar tranſlation rendereth it; the ſtrong man, dyeth in the ſtrength of his perfection: when his Breaſts are full of Milk, and his bones moistened with marrow: Job here deſcribeth the exacteſt ſtate of nature, yet now man dieth, death eaſily knocks down this ſtrong man: death as M. Caryll well gloſſeth upon the place, doth not ſtay to take men at an advantage, when they are weakened with age and ſickneſs, Gen. 34.25.Gen 34:25as Simeon and Levi did the Shechemites, come upon them, when they were fore, Death can do its work eaſily, and as ſpeedily in health, as it can in ſickneſs, in ſtrength, as well as in weakneſs; when we handle the ſword, as well as when we lean upon a ſtaff; in the Spring and Summer, as well as in the Fall and Winter of our lives.

Secondly, 22Mans beſt moral eſtate is vanity.as man is vanity in his beſt natural eſtate, ſo alſo in his beſt moral eſtate: that is, take him when his natural parts are brought to the greateſt height that Art and diligence can bring them unto: when he is wiſeſt, learnedeſt, when his heart hath had the greatteſt experience of Wiſdome and Knowledege as Solomon Phraſeth it. Is he not then even altogether vanity? Is he not equally obnoxious to the ſtroak of Death? how dyeth the Wiſe man as the Fool? Eccleſ. 2.16. As the ſtrongeſt man cannot reſiſt Death, ſo the wiſeſt man cannot evade Death: D… with one black Theta, ſoon refuteth all our Wi…ome, and putteth at once a period to our reading, and to our-natural being. How good therefore is that counſel which the Prophet Jeremiah giveth. Jer. 9.23.Jer 9:23Let not the wiſe man glory in his wiſdome, neither let the mighty man glory in his might; Let not the rich man glory in his riches: but let him that glorieth p. 17glory in this, that he underſtandeth and knoweth the Lord.

Thirdly, man, 33Mans beſt civil Eſtate is vanity. 1 The richeſt man is vanityyea every man is vanitie in his beſt Civil Eſtate. By this I underſtand man when he hath attained to great riches, to great honour, to great power and authority in the world: Firſt the rich, yea the richeſt man is altogether vanity. How vain are riches themſelves, and all which they, when enjoyed in the greateſt plenty and abundance imaginable, do furniſh and accommodate us with? you may read what Judgement Solomon after his large experience paſſeth hereupon. I got me Servants and Maidens, Eccleſ. 2.7.8.9, &c.Eccl 2:7Eccl 2:8Eccl 2:9and had Servants born in my houſe; alſo I had great poſſeſſions of great and ſmall Cattel, above all that were in Jeruſalem before me: I gathered me alſo ſilver and gold, and the Peculiar treaſure of Kings and of the Provinces: I gate me men-Singers and women-Singers, &c. then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do, and behold all was vanity, &c.

And as riches themſelves are vain, for Solomon elſewhere ſaith they have wings and ſly away: So are the poſſeſſors of them: Prov. 23.5.Prov 23:5As the rich man cannot by the multitude of his riches by any means redeem the life of his friend and brother from death, ſo as that he ſhould ſtill live for ever, and not ſee corruption, as the Pſalmiſt ſpeaketh, Pſal. 49.6, 7, 9. So cannot he keep off Death from knocking at his own Door, yea from making a forcible entry upon him, as you may read Luke 12.20.

Secondly as the richeſt man, 22The Honourable perſon is vanity.ſo the Honourableſt perſon is alſo altogether vanity: yea indeed the higher any perſon is in honour, he is but vanity in a greater degree. Men of low degree are vanity, and men of high degree are a lie, to be laid in the ballance, they are altogether lighter than vanity, Pſal. 62.9. and in Pſal. 49.12. p. 18man being in honour abideth not, he is like the beaſt that periſh…th.

Thirdly man when arrived at, and inveſted with, the greateſt power and authority, 33Man when advanced to the higheſt power and authority is vanity. Mr. Trap.even in this his eſtate hers altogether vanity: If a Prince, his breath is but in his noſtrils, and he is equally if not more ſubject to Death than the meaneſt Pea…ant. The mortal Sythe (ſaith one) is Maſter of the roy…l Septer, and it moweth down the Lillies of the Crown, as well as the graſs of the Field. At one end of the Liberary at Dublin was a Globe, at the other a Sk…leton: to ſhew (ſaith my Author) that if a man were the Lord of the whole world, yet he muſt dy, his honour and greatneſs muſt be laid in the duſt.

Thus we have ſhewed you what that beſt eſtate of man is here ſpoken of in the Text. It is not underſtood of mans eſtate in Innocency; not of his eſtate in Regeneracy; much leſs of his eſtate in Glory: But of mans moſt flouriſhing and proſperous eſtate in the World, namely of his beſt natural, moral, and civil eſtate. Thus ſaith the Prophet Iſaiah Cap. 40.6. All fleſh is graſs, and all the goodlineſs thereof as the flower in the field. Hebrew Chasdo, the Piety, Excellency, and Emine…cy of it, that is, all humane and created Excellency in its beſt beauty and bravery is vaniſhing.

Theſe are altogether vanity: How man in his beſt eſtate is altogether vanity. 1 Comparatively. 2. In regard of inconſtancy and inſtab lity.firſt comparatively, namely, when put into the Ballance with God. Behold the Nations are a drop of the Bucket, and are counted as the ſmall duſt of the Ballance: all Nations before him are as nothing, they are counted to him leſs than nothing and vanity. Iſa. 40.15, 17.

Secondly man in his beſt eſtate is altogether vanity, in that he hath no permanency or ſtabilitie, but is continually ſubject to change and alteration. That which ſets the glory of God higheſt in oppoſition to the vanity of the creature is, that with him there is no variableneſs, p. 19nor ſhadow of turning, James 1.17. now in oppoſition to this point of higheſt perfection in God, lieth the loweſt point of the creatures vanity, namely, that in them is nothing but turning. 1 Cor. 7.31.1 Cor 7:31The faſhion of this World paſſeth away ſaith Paul, it is ever paſſing, never ſtandeth at a ſtay; thus is man even when in his beſt eſtate: man that is born of a woman is of few dayes and full of trouble, he cometh forth as a flower and is outdown, Job 14.1, 2.Job 14:1Job 14:2he fleeth alſo as a ſhadow, and continneth not: I might multiply many other particulars, but I tak it, that theſe two are here principally meant and intended by vanitie, of theſe the Prophet had been immediately before ſpeaking, in the fourth and former part of the fifth verſe of the Pſalm.

The laſt thing we have to do ere we come of the Application, Whence it is that man is ſuch a vain creature.is to ſhew you whence it is that man is ſuch a vain creature, and this I ſhall diſpatch in a word. The Apoſtle tells us that it is ſin that hath ſubjected the creature to vanity, Rom. 8.20. and ſaith the Preacher, Lo this have I found, that God created man upright, but they have ſought many inventions, Eccleſ. 7.29. The nature of man at the firſt creation, before the lump was ſowred with the leaven of ſin, was full of glory and grace: But alas man now, yea every man being become altogether ſinfull, he thereby is made to be altogether vanity. We ſhall cloſe with this, Man when he was in the glory of his Innocency ſubjected himſelf to ſin and iniquitie, and therefore God hath now moſt righteouſly ſubjected all his glory to vanity.Application.

The brief uſe we ſhall make of the Text and Doctrine follows.

Is man, 11Inſtruction.yea every man in his beſt eſtate altogether vanity? Then in the firſt place let us learn hence not to put our truſt or place our conſidence in man, no not in any of the children of men, be their outward eſtate never ſo flouriſhing and proſperous in the world, for p. 20ſurely every man in his beſt eſtate is altogether vanitie. What great means do divers in the world make to wind and inſinuate themſelves into the ſavour of ſuch whom we call great ones? namely, ſuch who are great in riches, high in honour, and eminent in power and authority? and when they have obtained this, they think they have enough, and to compaſs this, how will they fawn and flatter, complye with and conform themſelves unto the ſinfull waies and extravagancies of great men? But conſider ſeriouſly with your ſelves what David ſaith here in the Text, and then tell me, whether the favour of any man, be he never ſo great in the world, be tanti, of ſo great worth, as that either to get or keep it, thou ſhouldſt by any wilful ſin, incur Gods diſpleaſure? Is it any better than himſelf, and is not he even altogether vanity? yea, are not men of high degree a Lie? Ceaſe therefore from man, whoſe breath is in his Noſtrils, for wherein is he to be accounted of? Iſa. 2.22. moſt appoſite to this, is that of the Pſalmiſt, which we have cited once already, Put not your truſt in Princes, nor in the Son of man, Iſal. 146.34.in whom is no help, his breath goeth forth, he returneth to his earth, in that very day his thoughts periſh.

Secondly. 22Reproof.Let this ſerve to give a check to all covetous, or ambitious deſires, whereunto Satan may either tempt us, or our own evill hearts incline us. Me-thinks this may be a notable Argument to take our hearts off from the world: ask thy ſelf, what is it O my ſoul, that thou art ſo eager in purſute after? Is it riches, or honours in the World? admit thou gaineſt them, what will thy eſtate be bettered? thou art now but a vain man, and would'ſt thou be vainer yet? The man of low degree is vanity, but he that is of high degree is a …e; this the Scripture ſpeaks expreſſely, notwithſtanding all that is ſpoken of the vanity of all creature-enjoyments, and of mans eſtate, when poſſeſſed with them, yet there p. 21is ſo much Sophiſtry, and deceivableneſs in the creature, that men are apt to think, that there is no greater felicity, than to be rich, great, & honourable in the world: hence they indulge covetous, and ambitious deſires in their hearts, but to theſe, let me ſpeak in the words of David, Pſal. 4.2. O ye Sons of men, how long will ye love vanity, and ſeek after leaſing? and in the words of Solomon, Prov. 23.5. wilt thou ſet thine eyes, or as it is in the Hebrew, foreignwilt thou cauſe thine eyes to fly upon that which is not? an Eagle will not catch flies, much leſs will ſhe make a flight at nothing, when no game is ſprung, and wilt thou make a flight with thy heart, (for the eye which Solomon chiefly intends, 'tis the eye of the ſoul) when nothing ſprings before thee, but that which is not?

Thirdly, let this Text and Doctrine be improved, 33Counſel and Exhortation.as an Antidote againſt ſecurity: Let none put far from us the evill day. Firſt, let me ſpeak to you that are young men, who are in your best natural eſtate; in the flowre of your age, and full of your ſtrength, in the prime, and pride of nature, your breaſts are full of Milk, and your bones moyſtened with marrow, Oh yet know, that even man, yea, every man in his beſt natural eſtate, is altogether vanity; you have heard what Job ſaith, that one dieth in his full ſtrength, being wholly at eaſe and quiet. Conſider alſo, and improve your daily experience: many as likely to live as thou, are gone down into the grave; Caryllon Job.Death (as is well obſerved by one) doth not obſerve the Laws of nature, but the a…pointment of God. The Law of nature doth indeed ſet death at the greateſt diſtance, from thoſe that are young, ſtrong, and healthful, and faith to death, go to the wrinkled face, dry bones, dry breaſts, medle not with this young man, touch not this fair, and beautiful woman, he or ſhe, is now in the prime of their time and dayes; go to yonder old man, go to that whithered woman, let theſe alone: p. 22Oh but death will not receive theſe commands, death will not obſerve the Laws of nature, but the appointment of him, who is the Lord of nature: It is appointed for all men once to dye: and as God hath appointed all to dye, ſo he appoints the ſeaſons of death; and the ſeaſons he appoints are as various as the kinds, occaſions, and wayes of death are, and therefore death knocks as often at the young mans door, as at the door of the old man.

Learn therefore to prepare for death, though you have no appearance of death upon you; in ſome we may ſee many Images, and repreſentations of death, dim eyes, palſie hands, trembling knees, ſtooping backs, in others we can ſee no ſign of death, nothing that looks like death, but their countenances are freſh, their ſtrength clear, their conſtitutions healthful, and the like, yet let ſuch remember the words of our Text, that Surely every man in his best eſtate is altogether vanity.

Secondly, let me ſpeak to you, who are rich, honourable, and great men in the world, do you alſo frequently meditate upon this portion of Scripture, namely, that man, yea, every man in his beſt eſtate, is altogether vanity. It is requiſite thus to exhort you, becauſe in this point, the world is full of ſuch fools as we read of in the Goſpel of Luke, Cap. 12.19. who from the greatneſs of his wealth, concluded the length of his life, ſaying, Thou haſt goods laid up for many years, take thine eaſe, eat, drink, and be merry, and ſaith the Pſalmiſt, ſpeaking of rich men, Their inward thought is that their houſes ſhall endure for ever, and their dwelling places to all generations; nevertheleſs man being in honour abideth not, he is like the beaſt that periſheth, this their way is their folly, Pſal. 49.11, 12, 13. David himſelf was overtaken with this folly, when being in proſperity, he ſaid I ſhall never be moved, Pſal. 30.6. Alas God can as eaſily levell your Mountains, as the poor mans Mole-hill. p. 23How knoweſt thou but that God may ſay to thee as to that rich man in the Goſpel, Luke 12.20.Luke 12:20Thou fool this night thy Soul ſhall be required of thee Albeit you are rich, great, and honorable, yet you are but men, and know it that man, yea every man in his best estate is altogether vanity; Dr. Reynolds.yet (as a learned divine of our Nation hath well obſerved) there is ſo much ſeed of pride in the heart of man, and ſo much heat (as we may ſo ſpeak) and vigour in the creature to quicken it, as that men are apt to Deiſie the… ſelves, in the reflexion of their own greatneſs. I might give you ſundry inſtances of this, both out of ſacred and profane Hiſtory. As that of the Babyloniſh Monarchs recorded Iſai. 14.14. and 47.7, 8. and of the Prince of Tyrus recorded Ezek. 28.2. And I have read of Alexander the great, that he perſwaded himſelf, that he was the Son of Jupiter Hammon; And Sapores, Rex Regum frater ſolis & Lunae, particeps ſyderum, nec Deus eſt nec homo.King of Perſia wrote himſelf King of Kings, Brother to the Sun and Moon, and Partner to the Starrs: with ſundry others of this nature.

But however you may fancy your ſelves, know it that were you Princes, yet you are but Sons of men, and ye ſhall dye like men. Let me cloſe this with that excellent admonition of Scaliger to Cardan; Exerc. 148.his words are theſe; I would ever have thee remember, that thou, and I, and others are but men, and if thou knoweſt what man is, thou wilt eaſily underſtand thy ſelf to be nothing: for my own part, I am wont to ſay, we are not ſo much as men, but **Partes homin…s.pieces of men; of all which put together ſomething may be made, not great, but of each of them ſundred, **Paene …inus quam nihil.almoſt leſs than nothing.

Laſtly, to cloſe all, is every man in his beſt eſtate altogether vanity? then look out after a better eſtate than this which David calls mans beſt estate. This is but a natural estate: look thou after a ſpiritual estate: this but a worldly eſtate, look thou after an h…avenly estate: this but that which recommends you p. 24to men, but look thou after that which may recommend you to God: look out after an eſtate of favour with God through Faith in Chriſt Jeſus: this (my beloved) is not vanity, but ſolid ſubſtance: by thus doing, you ſhall have riches, and honour, yea, durable riches, and righteouſneſs: Prov. 8.18, 19, 20, 21.Prov 8:18Prov 8:19Prov 8:20Prov 8:21My fruit ſaith wiſdom, is better than Gold, yea, than fine Gold; and my revenue than choyce Silver: I lead in the way of righteouſneſs, in the midſt of the paths of Judgement, that I may cauſe thoſe that love me to inherit ſubſtance, and I will fill their treaſures.

FINIS.

End of the text · William Reynolds, The Vanity of Man in his Best Estate (1658)