Vain Man, Text

Vain Man · Text

p. 1Adam Abel, OR, VAIN MAN, &c.

PSAL. xxxix. 6.

foreign Profecto vir ambulat in imagine. Surely every man walketh in a vain ſhew. foreign.

I Do not know of any one Temptation, that in all Ages has more ſollicited and perplex'd the Minds of Good men, than that which ſprings from the Proſperity of the Wicked; a Scandal that p. 2the beſt of Men have been ever apt to take againſt the Diſpenſations of God himſelf; Quod malis bene fit, & bonis bene; it hath therefore pleaſed God, in compaſſion to the… …, frequently to obviate this Temptation, by cauſing many parts of holy Scriptures to be written purpoſely upon this Argument, amongſt which this 39th Pſalm is one, the main Propoſition of which is, an Exhortation, that we beholding the Proſperity of the Wicked, do not doubt of the Divine Care and Providence: Be not broken in our Minds, do not murmure againſt God, nor fall away from him, but patiently endure Adverſity, and hold faſt our Profeſſion. I ſhall not ſpend time to analize the Pſalm, and ſhew the methodical and artificial Compoſure, but directly fall upon the Illuſtration, Confirmation, and Application of the Words.

foreign, Profectò, ſurely or verily; an Adverb of Aſſeveration. But what, is not every Word of God ſure and true, p. 3and equally true? What then needs any Note of Aſſeveration to one more than another? Though every Sentence of Scripture be equally true, yet ſome Sentences are harder to be receiv'd and believ'd than others; Durus hic ſermo, ſaid the Diſciples, Joh. 6. 60. concerning the Doctrine of ſpiritual Manducation; and ſome are of greater weight and importance than others. In theſe two Caſes eſpecially the Adverb of Aſſeveration is wont to be prefix'd, as may appear by many Texts, both in the Old Teſtament and the New; you have an Example of the firſt Caſe in Mat. 26. 34. Peter was confident of his own faithfulneſs and ſtedfaſtneſs, and would not believe any thing to the contrary; Though all men ſhould be offended becauſe of thee, yet will I never be offended: To whom our Saviour anſwers with this Aſſeveration, Verily I ſay unto thee, that this night, before the cock crow, thou ſhalt deny me thrice. Of the latter Caſe there are abundance p. 4of Examples; in the Old Teſtament, take that famous Text, Pſal. 58. 11. Verily there is a reward for the righteous; verily he is a God that judgeth in the Earth. And in the new take that as famous, Mat. 18. 3. Verily I ſay unto you, except ye be converted, and become as little children, ye ſhall not enter into the Kingdom of Heaven. This moſt important Doctrin is twice again uſher'd in with the ſame aſſeveration, Joh. 3. 3, 5. Verily, verily, except a man be born again, &c. And upon both theſe accounts it is well uſed here, for there is no Doctrine that vain Man is ſlower to believe, nor more neceſſary to be believ'd; than the Doctrine of his own Vanity.

[Man] i. e. every man. By a Hebrew Idiom Man is put to ſignifie any man, or every man. Thus both the words, Iſh and Adam, are uſed. So that Man here is no leſs than Mankind, or, as it is rightly tranſlated in the Text, Every man. So Job 14. 1. p. 5Man that is born of a Woman is of few days, and full of trouble. The Greeks imitate the Hebrew Idiom in this, as in many other things. What is a man profited if he ſhould gain the whole world and loſe his own Soul? Mat. 16. 26. And again, Mar. 8. 36. What ſhall it profit a man, &c? In ſhort, it cannot be better expreſt in Engliſh, than by every man, or by Mankind, which comprehends Women as well as Men. Surely all Mankind walketh in a vain ſhew, Betſelem, in imagine, in a ſhew or ſhadow. This word is put in oppoſition to ſubſtantialneſs or to duration; in both ſences, man walketh in a vain ſhew. He ſeems to be ſomething when indeed he is nothing. We talk much of Apparitions of the Dead; certainly every living man is but an Apparition, he comes upon the Stage of the World, and acts one part or other, but he is not that which he ſeems to be: And as to his duration, he is a ſhew or a ſhadow too, ſoon paſſing away p. 6Apparentia ſubito evaneſcens, ſays the learned Ravanellus, He fleeth as a ſhadow, and continueth not. That Text of the Apoſtle, 1 Cor. 7. 31. comprohends both theſe ſences, foreign, the Faſhion or Scheme of this World paſſeth away. It is but a Scheme, a Draught, a Reſemblance of ſomething, and that ſoon paſſes away too: So that there is neither reality nor durability in Mankind.

[Walketh]. This in the Hebrew Idiom ſignifies lives or converſes, and the word here is of a conjugation that makes it ſignifie very briskly; it is verbum, not only efficax, but frequentativum, and is as much as to be buſie, and make a great buſtle, even as when Jupiter, in Homer, look'd down upon Men converſing upon Earth, and ſaw them buying, ſelling, working, playing, trading, fighting, &c. thought they reſembled a company of Piſmires running to and fro about a Hillock: So indeed it is, Man buſtles, and makes p. 7a mighty ſtir about juſt nothing, and wearies himſelf in very Vanity.

This word Walking comprehends the whole Way and Work of Man, and may be reduc'd, for method ſake, to three Heads, to what he is, to what he has, to what he does.

There are a great many men in the World, concerning whom every one that ſees them may ſay, They walk in a vain ſhew. The fool, ſays Solomon, Eccleſ. 10. 3. when he walketh by the way, his wiſdom fails him, and he ſaith to every one that he is a fool: So I may ſay of theſe men, they proclaim their own Vanity. There are thoſe, ſaith Solomon, that make themſelves rich, and yet have nothing, Prov. 13. 7. There are a great many confident Pretenders to Piety, Learning, and other Accompliſhments, who indeed are but a ſounding Braſs, or a tinkling Cymbal, as the Apoſtle phraſes it, 1 Cor. 13. 1. There are many bold Huffs, that look big, and p. 8talk loud, and run down the modeſter ſort of Mortals, when indeed vox ſunt praetereaque nihil; or, in the Apoſtle Peter's Phraſe, Wells without Water: But I ſpeak not of theſe, who do loudly proclaim their own Folly and Vanity, to make it notorious to all men; but I am ſpeaking of the Condition of Mankind in general; ſurely every man walketh in a vain ſhew, or, as it is in the Verſe going before my Text, Verily, every man at his beſt eſtate is altogether Vanity. Every word has an emphaſis with it: In the Hebrew it is very elegant, Col hebel col Adam, omnimoda vanitas eſt omnis homo. Adam called his Son Abel, but David here calls every. Adam an Abel, elſewhere he ſpeaks more particularly, That ſo neither great nor ſmall may excuſe themſelves, Surely men of low degree are Vanity, and men of high degree are a Lye; to be laid in the balances, they are altogether lighter than Vanity, Pſ. 62. 9. Solomon the Son, is of p. 9his Father David's Mind, Eccleſ. 1. 2. Vanity of Vanities, ſaith this Preacher, Vanity of Vanities, all is Vanity. See alſo Eccleſ. 6. 12. All the days of his vain life, &c.

But, let us a little more diſtinctly view Man in the ſeveral Ages and Conditions of his Life.

Every Age of Man is vain, and walketh in a vain ſhew.

Childhood. We are born into the World like wild Aſſes Colts, rude and ignorant, nay, more infirm, naked, and helpleſs than they; when we have, to the great toyl, trouble, and wearineſs of our Nurſes, paſt our Infancy, how light and vain, toyiſh and unprofitable is our Childhood, how fickle and unconſtant are we, hugging and rejecting in the ſame inſtant,—Hodie mihi Jupiter eſto, cras mihi truncus eris ficulus, inutile lignum; we hug that in our Boſoms to day, which we deſpiſe and are ready to throw into the Fire to morrow.

p. 10Youth is nothing but a further degree of Childhood, grown yet more vain, by the addition of wildneſs, wantonneſs, and untractableneſs.

And, what is Manhood but a little graver ſort of Childhood? There is no more real ſolidity in Bags and Lands, in order to true Happineſs, than there is in Pins and Points: There is but little more conſiſtency in the Delights of Men, than in the Raptures of Children. He was paſt a Child, that confeſt his own Levity in theſe words, Romae Tybur amo ventoſus, Tybure Romam.

We laugh at Children running after Butterflies, and following Crows, teſta que lutoque, with Clods and Stones. And what is building and planting, fighting and toyling, but a graver ſort of Vanity, commonly attended with a great deal of Sin and Wickedneſs.

p. 11Old-Age is Childhood of the ſecond Edition, and that oftentimes auctior, much augmented, for this frequently adds Moroſity to Vanity, and Wilfulneſs to Unſatisfiedneſs.

But Decrepit Age, what is it but the meer Carcaſe of Man, Life drawn off to a caput mortuum.

Every Condition of Men is alſo Vanity.

Rich men indeed do think themſelves to be ſomething real; they ſure are more than a ſhew, they are ſubſtantial parts of the Creation, they therefore call their Eſtates Subſtance; as if nothing but Riches were ſubſtantial: But indeed, theſe Riches are ſo far from being Subſtance, that they are in Scripture-phraſe a kind of a Non-Ens; the Spirit of God does not allow them ſo much as a Being, before a man can well ſay they are, they are gone, Prov. 23. 5. Wilt thou ſet thine Eyes upon that which is not? For Riches certainly make themſelves p. 12Wings, they fly away as an Eagle towards Heaven. Our Saviour indeed ranks Riches amongſt the leaſt of good things, Luke 16. 10, 11. He that is faithful in that which is leaſt, &c. and then he explains himſelf, ver. 11. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your truſt the true Riches? But Solomon goes further, and diſparages them much more now, by diſcarding them out of the number of Beings, Wilt thou ſet thine Eyes upon that which is not?

Honours, Grandeur, and Pomp, what! they are but a bubble, a meer ſhadow. The Honour that is receiv'd from Men is but popularis aura, the Breath of the People, and that commonly a ſtinking Breath too, proceeding from Inwards corrupted and putrid, which is the rotten Conſtitution of all thoſe, who, as the Apoſtle phraſes it, have mens perſons in admiration becauſe of advantage. That which we call Grandeur, and tranſlate p. 13by Pomp, Acts 25. 23. the inſpired Penman of that Book calls foreign, with much Fancy, much Appearance. It could not have been more fitly tranſlated, than by the words in the Text, with a vain ſhew: And the Apoſtle Paul uſes a word much like it, foreign, the Faſhion of this World: As if all ſublunary things were nothing but Apparitions. A Scepter has really no more ſubſtance in it than an ordinary walking-Staff; fine and coſtly Apparel are but a ſhew, and indeed for that end are they moſtly made and wore. A ſplendid Retinue is a fine Shew too, but it is a vain one, to maintain them and command them is more Coſt and Trouble than Worſhip: And the meaneſt ragged or leathern Saint that goes abroad continually with his Lifeguard of Angels, thoſe menial and miniſtring Servants of the Almighty is better guarded. What a vain Shew was Herod's Royal Apparel, when it could not p. 14ſtave off the Lice and Vermin from eating him up alive? What a vain ſhew was the Goſpel-Rich-man's Purple and fine Linnen, which could neither preſerve him from Death nor Hell; when Lazarus, notwithſtanding his Rags and Sores, has a Convoy of Angels into the Boſom of Abraham? And is not a Table richly furniſh'd with coſtly Diſhes and variety of delicious Fare a vain ſhew, when it ſerves no more for Health, nor the ſtrengthening of the Conſtitution, than the Prophet's Cake and Cruiſe of Water, in the ſtrength of which he travell'd forty days and forty nights, to Horeb, the mount of Gad, 1 Kin. 19. 7. King Solomon is the moſt competent Judge in this caſe of any man that ever liv'd; for, beſides the great Ingenuity he had to contrive, and the vaſt Power and Wealth he had to purchaſe all the Delights of the Sons of men, (ſuch as ſtately Houſes, fruitful Vineyards, pleaſant Orchards and Gardens, abounding p. 15with all ſort of Fruits, Pools of Water, Servants, and Maidens, great and ſmall Cattel, Men-ſingers and Women-ſingers, as you may read in Eccleſ. 2. and 2 Chron. 9.) I ſay he not only had all theſe things, and many more, but alſo a vaſt largeneſs of Soul, and Wiſdom put into him from above, beyond all men upon Earth, whereby he was able to make a right eſtimate, and give a right Judgment of things, and yet after all this, paſſes this Verdict upon them all, they were all Vanity and vexation of Spirit, Eccleſ. 2. 11, 15, 17, 19.—And now having proved, that the Rich and the Grandees of the World, with all their Wealth and Grandeur, do walk in a vain ſhew, it is no great matter for ſpeaking of the Poor, for if the Rich be Vanity, certainly the Poor are lighter than vanity; they ſtand for Cyphers in the World, whereas the Rich ſeem to make ſome Figure: Poor men are the Picture of men, without the Reſpect of men. p. 16There is no Advantage (alas!) for which men ſhould have their perſons in admiration. Where is the man that honours God in a poor man? Where is the man that regards or reverences an immortal Soul, if the ſame happen to be caskt up in an unſeemly Body, eſpecially if that alſo be hoop'd in filthy Rags? Let the poor man be induſtrious and laborious, he is therefore valued as an Ox or an Aſs is valued, and no more: Let him be ſtout and couragious, he ſhall meet with no Preferment but what the valiant Ʋriah met with, to be ſet in the fore-front of the Battel: Nay, let him be wiſe and ingenious, ſo wiſe as to preſerve the Iſland, ſo wiſe as to deliver the City, yet he ſhall be rewarded as Solomon's poor wiſe man was, in Eccleſ. 9. 15. the poor man's Wiſdom is deſpiſed, and his Words are not heard.

Men in a conjugal state walk in a vain ſhew, moleſted with Family Cares, diſtracted with domeſtick ill p. 17Accidents or Broils, and a man is at variance with his Father, the Daughter with her Mother, the Daughter-in-law with her Mother-in-law, and a man's Enemies are frequently thoſe of his own Houſe; there is either Diſloyalty, Undutifulneſs, Idleneſs, Profuſeneſs, Unagreeableneſs of Tempers, Unſucceſsfulneſs of Undertakings, or one thing or other, that imbitters that ſtate alſo. At beſt it is but a poor and a mean Union, in compariſon of what the rational Creature is capable of.

The Single Life is no leſs moleſted with Deſires, than the Conjugal is with Cares; yea, this does with as much Vanity ſeek to get into the Net as the other to get out of it. If that Precept of the Apoſtle's, 1 Cor. 7. 27. (Art thou bound to a Wife, ſeek not to be looſed: Art thou looſed from a Wife, ſeek not a Wife;) were to be accommodated to theſe times (as I ſuppoſe it is not) I believe it would be as hard a p. 18Command to obſerve as any in the Goſpel.

Kings and Princes are not exempted from Vanity. King Solomon complained of the vanity and emptineſs of things more than any man: Our Saviour, a man of Sorrows, and acquainted with Grief, wore a Crown wholly made up of Thorns. But I ſuppoſe there is no man upon Earth wears a Crown, but there are Thorns in it: If they be ſevere in ruling, they will be feared, and conſequently hated; if gentle and merciful, they will be contemn'd and diſobey'd: If they make chargeable Wars, perhaps they may get the Necks of their Enemies, but then they loſe the Hearts of their Subjects: If they be peaceable or cowardly, they may poſſibly preſerve the Perſons of their Subjects, but then they betray their Liberty and Eſtates, and make them a Prey to foreign Princes. In a word, all Crowns are lin'd with p. 19Cares, and edg'd with Fears, and perhaps an ordinary Felt ſits eaſier upon the Head. At beſt, mens ruling over one another, whether they be Kings or other inferior Maſters, is but a ſemblance, a ſhew of Rule; the meaneſt Saint whom Chriſt Jeſus hath waſhed in his Blood, and made a King and a Prieſt to God and the Father, has a more real, glorious, durable Dominion than they upon that account.

When we conſider the wiſe Counſellors and profound Stateſmen upon Earth, and how often and ſtrangely they are hallucinated, baffled, and infatuated, we cannot but ſay they walk in a vain ſhew. Let Achitophel the Gibonite bear witneſs for this ſort of men, whoſe Counſel was overthrown by Huſhas, and himſelf by a Halter. If you will, you may help out his Teſtimony by the Examples of ſome late Judges and great Miniſters of State of thoſe amongſt our ſelves. How often have we ſeen theſe men falling by the fury of an enraged p. 20People, whom they had for ſome time ridden, and been made a Sacrifice to thoſe to whom they had been a Terror.

The fooliſh and ignorant look like Men, when indeed they are excelled by the Ox that knows his owner, and the Aſs that knows his Maſter's Crib, Iſ. 1. 3. The Pſalmiſt therefore joyns theſe two together, Pſal 73. 22. So fooliſh was I, and ignorant, I was as a beaſt before thee. Sine doctrina vita, eſt quaſi mortis imago, without Wiſdom men may rather be ſaid to be dead than alive.

The wiſe and the learned walk in a vain ſhew; they trouble their Heads with many Thoughts, and diſquiet themſelves in vain, ſeeking to come to the Knowledge of many things, and the Cauſes of things, which they ſhall never attain to, and give themſelves a great deal of Torment to little or no purpoſe. If they do find out ſome things, they find them out to their coſt, and to their grief; He that encreaſeth p. 21Knowledge encreaſeth Sorrow; he comes to know many things which afterwards he could wiſh he had never known. Our Mother Eve coveted to know Good and Evil, and ſo ſhe did, but it was ſorely to her Coſt, and to ours too; in her much Wiſdom ſhe found much Grief, which is entayled upon Us her Poſterity to this day. Eccleſ. 1. 18. Much ſtudy is a wearineſs of the fleſh, Eccl. 12. 12. That you will ſay is Vanity; yea, but there is Vexation alſo added to it; for, Would it not vex any man, to ſtudy hard only to know what abundance of things there are that he is guilty of?

The idle, ſlothful, and unconcern'd, walk in a vain ſhew, if indeed they may be ſaid to walk at all; theſe are unprofitable Burdens to the Earth,—Numeri ſunt fruges conſumere nati; They only ſerve for tale, to make up a Number, and devour the Fruits of the Earth; they are aſleep all their days, p. 22and what is a man good for when he is aſleep?

The active, brisk, and luſty walks in a vain ſhew; he is up late and early, makes a buſtle and clatter in the World, diſquiets himſelf and all his Neighbors, defrauds his Carcaſs, troubles his Houſe with reſtleſs Motion and Buſineſs, and all this is but as Childrens ſweating and running after a painted Butterflye; he is alwaies catching at ſomething or other, in which he is commonly diſappointed, and cannot catch it; and if he do happen to catch it, he opens his Hand to view it, and behold, it is a Flye.

Bad men are but like men, even as Nebuchadnezzar, who had the Heart of a Beaſt, under the Shape of a Man.

Yea indeed, and Good men too, in this World, walk in a vain ſhew. How ignorant of many things are the wiſeſt of men? How uncertain and fickle in their Reſolutions? how uneven in their p. 23Tempers? how ebbing and flowing in their Devotions, are the Beſt of men in this World?

And although Religion be ſomething ſolid, real, and ſubſtantial, yet it is but a ſhadow of what is to come. The beſt men are but like good men in this World. It is but a kind of typical Religion that we have here. What a ſcant Reſemblance is the holieſt Life upon Earth, to the Life of the other World? We rather make a ſhew of performing religious Duties, than perform them. As Angels ſometimes make a ſhew of eating and drinking, and ſitting and walking, and doing as we do, ſo we make a ſhew of ſerving and praiſing God, and doing as they do. This Knowledge of ours is but ſeeing in a Glaſs, like a Fable or Parable, in compariſon of the intuition and viſion of the other World. Our Love is but like a going Fire, in compariſon of the Ardours and Amours of that World. As men laugh at little Children when p. 24they meaſure heights, ſo ſhall we hereafter diſdainfully look back upon our dwarfiſh ſtature of this preſent World. The whole Life of the beſt man upon Earth, is but a Dream in compariſon of that ſtate that we ſhall be in when we awake in the Reſurrection. Read 1 Cor. 13. 9, 10, 11, 12.

Every man walketh in a vain ſhew. Walks, I told you, according to the Hebrew Idiom, is as much as lives or converſes, and comprehends whatſoever a man is, has, or does. I come now therefore to ſpeak particularly to theſe.

Firſt, It relates to what he is. Every man is but a Shew, a Reſemblance, a kind of an Apparition. Tſelem, the word in the Text, ſignifies the Image or Reſemblance of a Body, which doth not exiſt truly and really, but in the Fancy only. Thus the Pſalmiſt uſes it, Pſal. 73. 20. As a dream when one awaketh, ſo, O Lord, when thou awakeſt, thou ſhalt deſpiſe their image; i. e. p. 25them who are rather a Reſemblance of ſomething, than truly or really any thing. To the ſame purpoſe ſpeaks Sophocles, in his Ajax, foreign We mortal men are nothing more than Images or light Shadows. Man is a Shadow, as to any Reality or Subſtantialneſs; and alſo as to duration, he is fickle and ſlitting, evanid as a Vapour, Jam. 4. 14. as a Bubble, as a Perſon that comes upon the Stage, and repreſents a King, or a Peer, or a Peaſant, for a ſhort ſpace, and then diſappears. He is a Flower, a pretty thing to look on, for a time, but heunimium breves roſae. Alas, how ſhort liv'd are Roſes! Man cometh forth like a Flower, that is ſweet and is out down; that is ſad, Job 14. 2. yea, he fleeth as a ſhadow, and continueth not. The eloquent Prophet uſes the ſame elegant compariſon, Iſa. 40. 6. The voice ſaid. Cry; and he ſaid, What ſhall I cry? All fleſh is Graſs, and all the p. 26goodlineſs thereof as a flower of the field: The graſs withereth, the flower fadeth, becauſe the ſpirit of the Lord bloweth upon it; ſurely the people is graſs: The Apoſtle James applys the compariſon to Rich men, Jam. 1. 10. 11. As the flower of the graſs he ſhall paſs away; for the ſun is no ſooner riſen with a burning heat; but it withereth the graſs, and the flower thereof falleth, and the grace of the faſhion of it periſheth, ſo alſo ſhall the rich man fade away in his ways: But the Apoſtle Peter applies it to them in particular, and alſo to all in general, 1 Pet. 1. 24. For all fleſh is as graſs, and all the glory of man as the flower of graſs; the graſs withereth, and the flower thereof falleth away. The Heathen Sages uſed the ſame compariſon, foreign Poor Man is no better than a Garment fretted and half eaten with Moths, which, you know, is then no better than a Rag; he dwelleth in a Houſe made of Clay, whoſe Foundation p. 27is in the Duſt, and is cruſh'd before the Moths, Job 4. 19. he conſumeth as a rotten thing, as a Garment that is Moth-eaten, Job 13. 27. The greateſt Bravery of Man is but like a Moth, a thing that men alwaies kill by cruſhing it; it needs no Knife to ſhed its Blood, no Halter to ſtrangle it, no Ax to behead it, no, nor ſo much as a Womans Nail to diſpatch it; do but catch it and cruſh it, and it ceaſes to be; Pſ. 39. 11. When thou with rebukes doſt correct man for iniquity, thou makeſt his beauty to conſume away like a moth: Surely every man is vanity. They ſpeak of the Apples of Sodom, fair and beautiful to look upon, but touch them and they drop into Aſhes. Such a comely Vanity is Man, do but touch him, and he drops to Duſt in his Body, and his Soul takes its flight into another World; ſo vain a thing is Man, as to his duration. But this Doctrine of Man's frailty, flittingneſs, and undurableneſs, is ſo well known to all p. 28men, and ſo readily confeſs'd by all, that I think I need not further inſiſt upon it, though it opens to any man a great Field of Diſcourſe, at the very firſt view. A little therefore to reaſſume the former Argument concerning Man's ſeeming to be ſomething, when indeed he is nothing. I ſay therefore, there is no ſolidity, no conſiſtency in Man.

His Beauty is but a Paint, a Varniſh, in compariſon of true and ſubſtantial Amiableneſs, and falls as far ſhort of it as a patcht and painted Face falls ſhort of of the native lovelineſs and ſweetneſs, which is to be diſcerned in the Complexion of a pure uncorrupted Virgin, or the Virginity of a Damask Roſe The Beauty of this corruptible Body is no more to be compared to the ſweetneſs and luſtre of the glorified Body, than Moſes's Sun-burnt Face, when he was Shepherd to Jethro the Midianite, was to be compared to his ſhining Face, when he came down from the Mount p. 29of God, and was fain to put a Veil upon it, that the Children of Iſrael might behold him; or indeed, no more than the gliſtering of a Glow-worm is to be compared to the bightneſs of the Sun at mid-day.

His Strength, alas! it is but weakneſs and rottenneſs. Men, eſpecially youngmen, are apt to glory in their ſtrength, and to pride themſelves in their running, riding, wreſtling, and fighting; whereas the ableſt, ſtouteſt, ſtrongeſt of the Children of men, is a meer Child, in compariſon of one of the Angels of God, yea, or of one Devil either; yea, I may add, in compariſon of any Child of the Reſurrection; for, theſe Bodies of ours are buried in Weakneſs, but ſhall be raiſed in Power, 1 Cor. 15. 43. Beſides, this Strength of his, which he pretends to, has no duration with it, it vaniſhes away in a moment, and Man as a rotten thing conſumeth, as a garment that is moth-eaten, Job 13. 28. Who could chuſe but pitty Peter, ſtretching out p. 30his Hands to be bound and carried away whither he would not, who had formerly ſeen him girding himſelf, and walking whitherſoever he would; or Sampſon grinding in the Priſon, who had formerly ſeen him carrying away the Gates of Gaza upon his Shoulders, Doors, Poſts, and Bar and all? Who, I ſay, can chuſe but bewail the vain ſhew that the ſtrong man makes, who ſees his Iron Sinews become like Straw, and his Braſs Bones turn'd into rotten Wood, as the Almighty loftily expreſſes it in the 41ſt of Job. And as his Beauty is but a Paint or Varniſh, his Strength but Infirmity and Rottenneſs, ſo

His Valonr is but a Flouriſh, and a meer Vapour. The bombaſt words, and prophane brags of the Philiſtine-Champion Goliah, who defied the Armies of the living God, and diſdain'd the little Champion of Iſrael, Come unto me, and I will give thy fleſh to the fowls of the air, and to the beaſts of the p. 31field, prov'd to be nothing but the blaſphemous Bravado of an uncircumciſed Tongue, which was preſently ſilenc'd, and carried away with the wicked Head that contain'd it, and his mighty brandiſh'd Blade was wrapp'd up in a Clout, and laid behind the Ephod in obſcurity. Beſides, this Valour and Proweſs will, in a ſhort time, be turn'd into ſuch Cowardiſe and Daſtordlineſs, that it will not dare to encounter, no, not ſo much as the Worms, that will crawl and feed upon the valiant Hero, and then he that ſees it will wonder, and ſay, Loe, here's all that remains of great Saladine; or, Loe here that Limb of a man, who is now a Worm, and no Man. His Valour is but a Flouriſh and a meer Vapour.

His Conſtancy and Faithfulneſs is but a ſhew of Stedfaſtneſs: Ten thouſand Inſtances do tell us how frail, fickle, and deceitful the Affections, Words, Promiſes, Oaths and Vows of the Children of Men are; they love to day and hate to p. 32morrow, and the Hatred with which they hate, perhaps, is greater than the Love wherewith they loved. Ammon is ſick for his Siſter Tamar to day, to morrow, having ſpoil'd her of her Glory, he is as ſick of her; Ariſe, be gone, 2 Sam. 13. 15. And again, Put now this woman out from me, and bolt the door after her, v. 19. Though all the world ſhould deny thee, cries Peter to his Maſter, yet will not I deny thee, I will dye with thee rather, Mat. 26. 33, 35. But before morning his note is changed, ver. 72. I know not the man: And ver. 74. He began to curſe and ſwear, ſaying, I know not the man. Peter, I warrant ye, thought he had a ſubſtantial ſtedfaſtneſs, but ſee what a vain ſhew it proved to be. It ſeems, by the Apoſtle Paul, that the Purpoſes and Promiſes that are made according to the Fleſh, i. e. according to men in the Fleſh, are doubtful and unſtable, on and off; they are yea, yea, and nay, nay, 2 Cor. 1. 17. And indeed, p. 33there is ſo much lightneſs and unſteddineſs in humane Minds and Reſolutions, and ſo much variableneſs in their Affections, that their Conſtancy is no more to be compared to ſubſtantial Steddineſs, than the levity of a Feather to the ſtability of a Mountain.—Beſides, let men be never ſo firm, faithful, and conſtant in their Affections, alas, their time comes preſently, when all their Thoughts periſh: Let them be never ſo juſt, punctual, and true to their Word, their Breath, and with that all their Words, will vaniſh into Air in a ſhort time; ſo vain a thing is Man: Surely every man walketh in a vain ſhew.

His Patience is but a ſhew of Patience, mingled with a great deal of Impatience, and ſoon worn out too. Ye have heard of the patience of Job, ſays the Apoſtle James; yes, ſo we have, and we have heard of his Impatience too, witneſs the third Chapter of his Hiſtory, when he opened his mouth, p. 34and curſed his day;—(read the Chapter). We have heard of the Meekneſs of Moſes too, who was the meekeſt man upon Earth, Numb. 12. 3. but we have heard of his Paſſion too, and raſh Anger, Pſal. 106. 32, 33. It went ill with Moſes for their ſakes, becauſe they provoked his ſpirit, ſo that he ſpake unadviſedly with his lips. And be Man's Patience never ſo pure, it is rare to find it have its perfect Work; one Evil after another, one Battery upon the back of another, will ſhake it, if not demoliſh it. Elijah long endured the Perverſeneſs of Iſrael, the Affronts and Gainſayings of Ahab and Jezabel; but when word was brought him, that notwithſtanding all his good Offices, Jezabel would have his Head to morrow, he aroſe, and went for his Life, and prayed in the anger and anguiſh of his Spirit, that he might dye, ſaying, It is enough, now, O Lord, take away my life, 1 Kin. 19. 4. His Succeſſor Eliſha patiently endured many Provocations and p. 35Perſecutions from that idolatrous Generation in which he lived; but when the wicked and ungrateful King of Iſrael, for whom he had done ſo many good Offices, ſent a Meſſenger to take away his Head, he falls into a ſit of Impatience, 2 Kin. 6. 32. See ye how this ſon of a murderer is ſent to take away my head: And ſtill worſe, in ver. 33. he ſaid, Behold, this evil is of the Lord; what ſhould I wait for the Lord any longer? Loeſa patientia fit furor.

And as the Patience, ſo the Charity of Man upon Earth is imperfect, it is but a ſhew of Charity, in compariſon of the pure Kindneſs and Benevolence of the Angels of God, or of the Spirits of juſt men made perfect. Alas! how great an Allay, a mixture of Bitterneſs, is to be found in the ſweeteſt Temper upon Earth? The Children of Men indeed, ſo far forth as they are Children of God, i. e. followers of him, are Children of Love, for God is Love. p. 36But alas, the moſt God like, and the beſt-natur'd of them, do love but in part; they have Gall mingled with their Honey, the root that beareth gall, as Moſes calls it, Deut. 29. 18. is not perfectly eradicated, no, not out of the Trees that are of the Lord's own planting. Paul and Barnabas were men beloved of God and his Church, Lovers of God and of his Goſpel, great Lovers one of another, conſtant and dear Companions in Travel, in Preaching, in Perſecution, yet for a ſmall matter (one would think) this loving pair ſell out, and the Controverſie grew ſo hot and, fierce, that they parted one from the other, when indeed they had more need to have gone together, Acts 15. 39.—Beſides, this very Charity, as it is imperfect, ſo it is evanid, and apt to decay, whilſt men are in this Bodily ſtate. Be it a holy Fire, kindled from above in the Souls of men, yet the very Fire of the Altar will decay, if Fuel be not adminiſtred p. 37to it. Diſtance of Place, want of Interviews and Correſpondence, the decay of that which we apprehend lovely, any apprehenſion of Affront, or ſo much as a Neglect, with many an other Accident, is apt to quench this Flame, or at leaſt abate the heat of the Paſſion. How often do we hear Men complaining of their conditions, which ſometimes they ſeemed well pleaſed with, Husbands ſaying to their Wives, and Wives to their Husbands, I would we had never met together; the Father ſaying to his Son, I would I had never begotten thee; and the Mother to her Daughter, Woe is me, that ever I brought thee forth; ſo poor, impure, imperfect, and unconſtant is this Paſſion, which yet certainly is the nobleſt that belongs to the human Nature.

View poor Man in any of his Ages, Conditions, Qualifications, Paſſions, or the effects of them, and you will find him vain, and walking in a vain ſhew: What's his Mirth, but a light and p. 38empty Jovialty, without any real Content or ſolid Satisfaction? We may all juſtly ſay as Solomon ſaid, Eccl. 2. 2. I ſaid of laughter it is mad, and of mirth what doth it? What doth it indeed? for the very contrary to it is commended above it, and preferred before it, Eccleſ. 7. 2. It is better to go to the houſe of mourning, than to go to the houſe of feaſting: And then, v. 3. Sorrow is better than laughter: And again, v. 4. The heart of the wiſe is in the houſe of mourning, but the heart of fools in the houſe of mirth: And again, v. 5. It is better to hear the rebuke of the wiſe, than to hear the ſong of fools; for, as the crackling of thorns under a pot, ſo is the laughter of a fool; loud perhaps, but it is but a blaze, neither of any uſe, nor for any duration. And if man's Mirth be ſo vain, that even Sorrow itſelf is preferred before it, it might be worth the while to enquire wherein lies the ſolidity of Sorrow, and to ſay of this alſo, What doth it? For, what doth it p. 39profit a man to ſorrow for the Loſſes that he cannot retrieve, the Diſappointments that he cannot amend, for things paſt that cannot be recover'd; for things preſent, that cannot be remedied; for things to come, which cannot be prevented? Sorrow is an unhinging of the Soul, and why ſhould Man diſquiet himſelf in vain? And how much of the ſtrength of their Souls do men miſpend in ſorrowing? They oftentimes grieve for an Evil which really was not befaln them, and oftentimes for a thing, which though it was befaln them, was not really evil. Did not old Jacob walk in a vain ſhew, when he walked heavily and mournfully many years, for the Death of his dear Joſeph, who was at that time Lord of all Aegypt. And ſuppoſe he had known that he was ſold into Egypt, I warrant he would nevertheleſs have grieved, although really it was no evil to Jacob that he was ſold thither. Mary was troubled that ſhe could not find p. 40her dead Lord in the Sepulchre, when indeed it was good for her that he was riſen, and was not there: So vain, venturous, and fooliſh a thing is the Mirth and the Sorrow too of the Sons of men.

Poor man, Is he awake? By Seeing or Hearing he is continually betray'd, or at leaſt moleſted: He is either apt to ſpeak what he ſhould not, or ſure to hear what he would not; he is either diſſolved in Pleaſure, diſtracted with Cares, or tired with Buſineſs; either vex'd with ſeeing other men do amiſs, or envies them doing well; he is either wearied with very Idleneſs, and having nothing to do, or ſurfeited with doing the ſame things over and over again, all the days of his life. He is (forſooth) ever and anon hungry or thirſty, or weary, and a great part of the waking time of his life is ſpent in relieving theſe Neceſſities.—Well then, may ſome one ſay, Commend me to Sleep, for this frees the poor Mortal p. 41from all theſe Inconveniences. True indeed; But then (alas!) what is he good for? Then the Wiſe differs nothing from a Fool, nor the Champion from a Child. As the Grave is, ſo is the Bed, and all lye down alike in both, and Sleep like Death ſweetly feeds upon them all. There is an old Queſtion in the Schools, An proeſtat miſerum eſſe an non eſſe? One might almoſt interpret and illuſtrate it by waking and ſleeping, whether is better, to be awake and be diſquieted, or aſleep, and not to be at all. That ſo great a part of our little Age paſſes away ſo unſenſibly, and is ſpent ſo unprofitably, muſt needs trouble any wiſe man, who reflects upon it when he is awake. But, alas! there is ſomewhat worſe than Unprofitableneſs in it. If it were poſſible for men to be aſleep, and yet awake at the ſame time; I mean, if we did know how our time is ſpent, and how it goes on when we are aſleep, it would add Shame to our Trouble, and Vexation p. 42to the Vanity. Many men do dream, even waking, the whole life of the greateſt part of Mankind is nothing but a Dream; but the beſt and wiſeſt of men dream ſleeping, yea, and ſo dream, as that in the morning they have cauſe with ſhame to confeſs, it was no part of their Goodneſs or Wiſdom either. Other while poor men are affrighted with Viſions or ſtrange Apprehenſions in the night-time, ſo as that their ſleep itſelf is not ſweet unto them: The Inconveniences and Evils of the Night are ſo many, that it may well be doubted whether any man living (if a man aſleep may be ſaid to be alive) do paſs any one night of his life in that Peace and Purity as he deſires, and as becomes his noble Nature.

And now I am ſpeaking of Man, as to what he is, and that therein he walks in a vain ſhew. I may fitly conſider alſo what he knows, he walks in a vain ſhew as to that alſo. As his Beauty is but a p. 43Paint, his Valour but a Flouriſh, his Strength Rottenneſs, his Conſtancy, Patience, and Charity but a Reſemblance of ſome ſuch things, ſo indeed that wherein he is ſo very apt to glory,

His Knowledge, is but a Conjecture: He thinks he knows many things, which indeed he does but gueſs at; And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8. 2. To know things is properly to know the cauſes of things; and, alas! how little is there of this ſort of Knowledge, that a modeſt man dare pretend to? We all allow Solomon to have been a wiſe and knowing man, and yet who is there that confeſſes his Ignorance more plainly and frequently than he, as appears by that form of ſpeech that he ſo often uſes, Who knoweth, and who can tell? Who knoweth whether his heir ſhall be a wiſe man or a fool, Eccl. 2. 19? Who knoweth the ſpirit of a man that goeth upward, and the ſpirit of the beaſt, that p. 44goeth downward to the earth, Eccl. 3. 21? Who knoweth what is good for man in this life, Eccl. 6. 12? Who knoweth the interpretation of a thing, Eccl. 8. 1? Who can tell a man what ſhall be after him under the ſun, Eccl. 6. 12? Who can tell him when it ſhall be, Eccl. 8. 7? And what ſhall be after him, who can tell. Eccl. 10. 14? Our knowledge of things paſt is by Tradition, of things preſent many of them by Hear-ſay, and of things to come by meer Conjecture: And is not all this very uncertain? How vaſtly do the Sentiments of the men of this Age vary from the Sentiments of the men of the laſt Ages? and it is very likely, that many of the Opinions and Doctrines, both in Philoſophy and Divinity, which this preſent Generation embraces, will in the next Age be rejected and exploded: Nay, the ſame man, in different ſtages of his own Age, and different circumſtances of his own Life, varies from himſelf. Who can chuſe but wonder p. 45and confeſs, that man walketh in a vain ſhew, as to his Knowledge, who ſhall look into a Church in the beginning of an Age, and find it wholly Calviniſtical, and look upon it again towards the end of the ſame Age, and find it almoſt wholly Arminian, or Bellarminian, the Schools then wholly Ariſtotelian, and now moſtly Carteſian. How eaſily and ſuddenly does Worldly Intereſt alter the Minds of men, who force themſelves to believe certain Propoſitions or Doctrines, becauſe it is for their ſecular advantage to profeſs them. Add to this Vanity the Vexation that attends Man as to his Knowledge; this might be made out in many particulars, ſome few of which I touch'd upon before. To ſay nothing therefore of thoſe, conſider a little the vexatious Ʋnreſolvedneſs that attends the moſt ingenious and inquiſitive of the Sons of Men; and this Vexation does moſt haunt the fineſt Heads, and the tendereſt Hearts. They that are moſt conſcientious, are careful p. 46to act judiciouſly, that their Conſciences may not condemn them, as to the things wherein they allow themſelves; which whilſt they ſeek to do, that they may approve themſelves to God, they make many Enquiries, beat their Brains, turn over their Books, ſummon all the Powers of their Souls to give a right Verdict in the caſe. In this Conteſt many poor Souls ſpend all their days, and can come to no Reſolution, but fluctuate to and fro, like Waves toſſed with the contrary Winds, and never arrive at true Reſt, Reſolution, and Satisfaction of Mind all their life long. When after all (if after all) they ſeem to arrive at ſome ſatisfaction, and as King Agrippa ſays, are almoſt perſwaded, then preſently ariſes ſome Storm, ſome Blaſt from ſome Author or Argument or other, and ſhakes their not well fix'd Reſolution, ravels all again, and drives them back into the ſame Perplexities as before; ſo that their Minds are reſtleſs and raging, one while affirming, p. 47another while denying, but always in ſome degree doubting. And is not this Ʋnreſolvedneſs a vexatious Vanity, wherein men, yea, the beſt of men, do walk: Which ſo troubled the modeſt Philoſopher of old, that he cried, Hoc tantum ſcio, me nihil ſcire.

A man may, upon the whole matter rather be ſaid to ſeem to be, than to be any thing that is good.

In ſhort, if there be any thing ſolid or ſubſtantial in Man, it is that whereby he denies himſelf to be any thing, and empties himſelf of himſelf.

And yet this is but very imperfect neither; for, our very Self-denyal is mingled with much Pride and Selfiſhneſs, whilſt we are in this poor Pilgrim ſtate.

And ſo I come to conſider, that Man walketh in a vain ſhew, as to what he hath or poſſeſſeth. The Poſſeſſions of this World are but a ſhew, a ſhadow of good things, in both the forementioned reſpects, but empty and fleeting; p. 48they are thin and meagre, have no bulk, weight, nor ſubſtance in them, nor any conſiderable duration. In ſhort, they have neither ſolidity nor ſtability. All Earthly Poſſeſſions, even the fineſt, ſweeteſt, and braveſt of them, are cry'd up, or cry'd out on rather for Vanity, by the moſt competent Judge that ever liv'd upon Earth; read Ecc. 2. And what can be lighter and emptier than Vanity? And it is but an imaginary kind of Happineſs, which the Rich, the Honourable, the Learned, the Valiant, and Victorious do enjoy. So then both the Poſſeſſions themſelves, and the delight that is taken in them are both Vanity; Surely every man walketh in a vain ſhew.

The Poſſeſſions themſelves.

Riches are but a ſhadow of ſome ſubſtantial and durable Good; they are but a Fancy. Abſtract them from p. 49the Love of God, ſeparate them from their End and Uſe, and they are as meer Husks, as thoſe that the Prodigal in the Parable fed upon, in compariſon of the Bread of his Father's Houſe: I ſay, ſeparate them from their End and Uſe, for what is a Coffer of Gold better than a heap of Counters, if no body may touch it nor uſe it? What is a rich Palace better than a heap of Rubbiſh, or a Caſtle in the Air, if no man may be permitted to inhabit it? What is coſtly Apparel better than rotten Rags, if no one may be ſuffer'd to put it on? Well, ſuppoſe this Wealth to be us'd, it is a thouſand to one but it is abus'd and miſpent upon vain Pleaſures, unprofitable Curioſities, or needleſs Superfluities. The Paint and Pictures of a Houſe render it never the more ſafe nor ſtrong: The coſtly Apparel of Scarlet and Velvet keep the Body no warmer than the Prophet's Girdle of Leather, or the Baptiſt's Coat of Camels Hair.—Again, abſtract p. 50Worldly Wealth and Riches from the Love of God; i. e. Suppoſe a man to have much Gold and no Grace, much Wealth and no Virtue, much of Earth in his Hands and nothing of Heaven in his Heart; ſuppoſe his Riches to be gotten by Fraud or Violence, by wicked Cunning or Covetouſneſs; ſuppoſe them to be given him for a Curſe and a Snare, and an aggravation of his Condemnation, does not this man walk in as vain a ſhew as thoſe Slaves that are continually emyloyed in the Mines of Silver and Gold, carrying many a heavy load for the ſervice of their Maſters, themſelves all the while remaining miſerable Slaves for all that?—Again, compare this Worldly Wealth with the true Riches, with Grace and Glory, which do enrich and adorn the Mind; and, what ſhall we call it then? Let the Prophet ſpeak for me, and tell you, Hab. 2. 6. it is thick Clay; Woe to him that ladeth himſelf with thick clay. Thick Clay! this is Subſtance p. 51indeed, but it is dirty and naſty for a Soul to wallow in, fitter for a Swine than for a Soul. Let another Prophet ſpeak, Zech. 9. 3. Tyrus heaped up ſilver as the duſt; and fine gold as the mire of the streets. Or, let holy Job ſpeak, Job 27. 16. He heaps up ſilver as the duſt, and prepares raiment as the clay.—Nay again, we will ſuppoſe that Riches be made uſe of, yea, and good uſe of, (which is the beſt that can be ſuppos'd) yet when Goods encreaſe, they are encreas'd that eat them; and What good is there to the owners thereof, ſaving the beholding of them with their eyes, Eccl. 5. 11? In a word, there is a Curſe entail'd upon all that covet after Riches, which does unavoidably light upon them all, viz. they ſhall go on ſtill hungring and gaping after more, and ſhall never be filled, Eccl. 5. 10. He that loveth ſilver ſhall not not be ſatisfied with ſilver, nor he that loveth abundance with encreaſe. And then he adds, as with good reaſon he p. 52might, This is alſo vanity. The worth of theſe things is placed principally in the Fancies of Men. You have heard perhaps of ſome Rich men, who under a melancholick Diſtemper have fancied themſelves to be very Poor, and I wonder then what good their Riches do them. And I have read of a poor man, who in his merry Melancholy would ſtand upon the Shore and clap his Hands, and laugh and rejoyce at the coming in of the Merchants Ships, fancying them all to be his own. And I wonder what he could have done more, if they had been all his own indeed: And is not that a Vanity, that a man may fancy himſelf into, or out of, when he pleaſes?—Beſides, in the latter ſence, theſe Riches are Vanity too, becauſe they ſoon vaniſh; They take to themſelves wings, and fly away, as Solomon, expreſſes it, yea, and that ſwiftly and irrecoverably, as an Eagle towards Heaven. Now theſe Wings are made p. 53up of many ſorts of Feathers, ſuch as Thieves, Knaves, violent Enemies and Oppreſſors, falſe and deceitful Friends, Fire, Sword, Wind and Tempeſts, Suits at Law, Forgery, Perjury, Moths and Ruſt, and I know not how many more. I will quit this point, leaving with you that good and grave Advice of your beſt Friend, Mat. 6. 19, 20. Lay not up for your ſelves treaſures upon Earth, but lay up for your ſelves treaſures in Heaven, where neither moth nor ruſt doth corrupt, and where thieves do not break through nor ſteal.

Friends are a Worldly Poſſeſſion, highly prized by ſome, and indeed needed by all: They are a very precious Poſſeſſion, a very great, but a very rare Treaſure. True Friends are ſeldom acquir'd, hardly kept, and with great Grief parted with. There are ſo many things go to the making up of a true and rightly-accompliſh'd Friend, that it may well be doubted, whether every thouſandth man in the World p. 54have one. They that live in populous places have many Neighbors, the Rich have many Servants, the Eloquent have many Auditors, the Learned have many Pupils and Clients, the Honourable and the Worſhipful have many Flatterers, and perhaps not one of theſe has a true Friend; for neither Affinity, Riches, Eloquence, Learning, Honour, or Grandeur can purchaſe true Friendſhip: And indeed, there are few men in this depraved ſtate of Mankind fit to make Friends of. If a man be fooliſh or falſe, if he be covetous or ſelfiſh, if he be cowardly, proud, or paſſionate, if he be foreign, ſelf-conceited, humerous, inconſtant, or an intemperate ſelf-lover, he cannot be made a Friend of. And (alas!) where is the man that is not ſome of all this?

To keep a Friend is no leſs difficult than to get one. The tenderer any part of the Body is, the ſooner it is p. 55hurt, and the eaſilier-offended. Friendſhip is a tender and delicate thing, and eaſily grieved; every ſmall Infirmity, Paſſion, or ſo much as Neglect, is apt to wound, if not to violate it, and Friendſhip, when it comes to be ſuſpected is half broken. If no man can be properly called a Friend, but ſuch an one as Solomon deſcribes, Prov. 17. 17. Who loveth at all times, I doubt there will very few be found, ſo inconſtant is all human Love, ſo apt to be abated, if not aboliſh'd. Is this thy kindneſs to thy friend, ſaid Abſalom jeeringly to Huſhai, becauſe he did not willingly go with his Friend David into Baniſhment, why wenteſt thou not with thy friend, 2 Sam. 16. 17? How often have all men cauſe to reflect as tartly upon their pretended Friends, upon the account of ſome Commiſſion or Omiſſion or other? Is this your Kindneſs to your Friend? Why did you not go hither or thither? Why did you p. 56not do this or that? Why did you not ſpeak thus or thus for your Friend? Friends were ordain'd for a time of Adverſity, but (alas!) they will not abide it, few of them are Adverſity-proof.—But, at beſt, Friends muſt part. If they have lived lovingly and faithfully all their days, (which is rare to be found) yet Death, worſe and crueller than the Whiſperer that Solomon ſpeaks of, will ſeparate the chiefeſt Friends that ever lov'd or liv'd together, and then behold what Lamentation and Mourning; The beauty of Iſrael is ſlain; O Jonathan, thou waſt ſlain in thy high places: I am diſtreſſed for thee, my brother Jonathan; very pleaſant haſt thou been unto me, thy love to me was wonderful, paſſing the love of women, 2 Sam. 1. The taking away of ſuch a Friend, is like the rending of Limb from Limb, or the violent tearing of Soul from Body. Oh the deſire of mine Eyes, cries one; Oh the delight p. 57of my Soul, cries another; how art thou taken away as with a ſtroke, and haſt left me to grapple with the Misfortunes of an injurious and vexatious World alone! Surely every man walketh in a vain ſhew.

Children are a pleaſant Poſſeſſion. With what Ardours of Soul, with what unparallel'd Raviſhments are theſe embrac'd? Theſe are Images of our ſelves, nay, Parts indeed rather than Pictures; theſe are, in a ſound Sence, Bone of our Bone, and Fleſh of our Fleſh; in them we enjoy our ſelves whilſt we live; in them we live when we are dead. Well, all this, and a great deal more may be ſaid concerning this Darling of human Nature, but does not poor Man walk in a vain ſhew as to this Poſſeſſion too? After they are begotten and born in Sin and Sorrow, and nurſt up with much Wakefulneſs and Weariſomneſs, they become pretty p. 58Playfellows, and enchant the fond Parents with their ſweet Smiles and liſping Rhetorick, and every little Trick, that is any thing akin to Wit or Ingenuity. In the midſt of theſe Charms, it may be, comes ſome Diſaſter or other, and breaks a Leg or an Arm, an Ague, or the Worms, and deprave the Conſtitution, or the Small Pox, and quite ſpoyl the Complexion; nay, it is great odds, but ſome of theſe prove fatal and mortal, and the Child never lives to ſee itſelf a Man or Woman, but is quite taken off the Stage of the World, before it was able to take a turn upon it, or knew how to walk before the Living: Oh then, what bitter lamentation, mourning, and weeping is there! If the Child be ſick, we have David faſting, and lying upon the Earth, and in the anguiſh of his Soul refuſing to eat Bread, 2 Sam. 12. 16, 17. If the Child dye, then you have Rachel weeping and p. 59wailing, ready to tear her Hair, yea, her very Heart, and refuſing to be comforted, Jer. 31. 15.—Well, but ſuppoſe they eſcape this firſt Rencounter, and grow up to be young Men and Women, then behold what Perplexity follows, about their Education, and diſpoſing of them into a ſettled Condition in the World; what perpetual Care and Fear for them, leſt they ſhould be infected, inſnared, depraved, leſt they ſhould take bad ways, or come to any bad end. Alas! how many prove to be the greateſt Heart-breaking to their Parents, in their Manhood, who were the deſire of their Eyes, and delight of their Hearts in their Childhood? They pleaſe our Eyes when they are Children, and when they are grown up, are oftentimes as Smoak to our Eyes. We play with them at Two or Three, and it may be weep over them at Twenty or Thirty: We dandle them in our Hands at firſt, and afterwards wring our p. 60Hands over them. Children are commonly ſaid to be the Staff of their Parents Old-Age, and yet how often do we ſee Men beaten with this Staff of their Old-Age? If they prove bad and uſeleſs, we are ready to wiſh we had never been the Inſtruments of their Being. If they prove good and uſeful, oh then how are we tormented with Fear, leſt they ſhould dye before us, leſt the Encreaſe of our Houſe ſhould fall in the Flower of their Age. If they be wicked, and yet live on, it is but to conſume the Parents Eyes, and grieve their Hearts: If they be cut off in their Wickedneſs, Enemies to God, and unprepared for another World, then, O my ſon Abſalom! O Abſalom my ſon, my ſon, 2 Sam. 18. ult. If they be good and uſeful, and yet cut off in the flower of their Age, then there is the greateſt Complaint, and the bittereſt Cry of all, I will go down into the grave unto my ſon mourning, Gen. p. 6136. 35. If Children dye before the Parents, there is a ſad loſs and diſappointment; if they ſurvive, yet the Parents are not free from Fears or Jealouſies, ſo long as they live, For who knoweth whether he ſhall be a wiſe man or a fool that ſhall be after me, yet ſhall he have rule over all my labour? This is alſo Vanity, Eccleſ. 2. 19.

Yet on the other hand, As to be full of Children is to be full of Folly, Fear, Care, and Anxiety, ſo to be Childleſs, is to be full of Envy and Diſcontent, and Unſatisfiedneſs: This is alſo Vanity. There is one alone, and there is not a ſecond, ſays Solomon, he hath neither Child nor Brother; q. d. he has no body to take care of, or to provide for, yet there is no end of all his labour, neither is his eye ſatisfied with riches, neither ſaith he, for whom do I labour, and bereave my ſoul of p. 62good? This is alſo Vanity, yea, it is a ſore Travel, Eccleſ. 4. 8. See the grievous Vanity of Humane Life in that one Inſtance of Rachel; before ſhe had Children, ſhe was carried away with Envy and Anger, Give me children, or elſe I dye, Gen. 30. 1. Well, ſhe has them, but take them away, and then ſhe is tranſported with bitter Grief and inconſolable Sorrow; ſhe weeps for her Children, and would not be comforted for her Children, becauſe they were not. To have Children puts us to trouble to get Eſtates for them, whilſt we live: To have none, puts us to trouble how to diſpoſe of our Eſtates when we dye.—Surely every man walketh in a vain ſhew.

And what ſhall we ſay of Victory and Succeſs in Warlike Actions? Why, I ſay, it is a pretty kind of Pageantry, a vain ſhew, like all the reſt. What a rare ſight is it to ſee one man beat p. 63another? a rare thing for a rational Soul to contemplate, two ſilly Mortals ſtriving upon the Stage of the World, and one too hard for the other. That which one man carries away from another is but a ſhadow of Victory, in compariſon of that Victory which the diligent and watchful Soul gets over itſelf and its own Paſſions and vile Affections: And in a ſhort time, the brave victorious Hero, that now carries his Head ſo high, muſt lay down Head and Hands and all, at the Feet of Worms and Vermin.

And what ſhall we ſay of Reputation and Credit? Solomon indeed ſays, A good name is better than precious ointment, Eccleſ. 7. 1. Well, be it ſo; yet precious Ointment itſelf is but a Vanity: Let but a few dead Flyes fall into it, and it makes it ſend forth a ſtinking Savour: So doth a little p. 64Folly, a ſmall Miſtake, quite ſpoil the man that is in much Reputation for Wiſdom and Honour, Eccleſ. 10. 1. One falſe Step taken, one Error committed, one malignant But clapt in, ſpoils the Beauty and Braveneſs of a man's Character. Naaman the Syrian Prince had a brave Character, Naaman Captain of the hoſt of the King of Syria, was a great man with his maſter, and honourable, becauſe by him the Lord had given deliverance unto Syria; he was alſo a mighty man in valour. This was a noble Character indeed, and yet all blurr'd with one miſchievous But, But he was a leper, 2 Kin. 5. 1. What pity was it that this fair Portraicture ſhould all be daſh'd with one Blot, But he was a leper? This very good Report or Reputation is ſo enſnaring a Vanity, that the Apoſtle Paul, found there was need to watch againſt it, as well as againſt bad Report, 2 Cor. 6. 8. It is ſo vain a ſhew, p. 65that our Saviour tells us, that the more univerſal and uncontroulable it is, the more dangerous and miſchievous it is, Luke 6. 26. Woe unto you when all men ſhall ſpeak well of you. The Approbation and Praiſe which is ſolid, and makes men happy, is of God, and not of men, as the Apoſtle phraſes it, Rom. 2. 29.

In a word, whatever Solidity or Subſtantialneſs may be fancied to be in any of theſe Worldly Poſſeſſions (as certainly ſome do bid fairer for it than others, yet their flittingneſs, vaniſhingneſs, and want of Duration, renders them a vain ſhew after all. The things, all the things that are ſeen are foreign, temporary; but the things that are not ſeen, theſe are eternal, 2 Cor. 4. 8.

I told you, that both the Poſſeſſions themſelves, and the Delight and Content that is taken in them, are a vain p. 66ſhew. Having ſpoken to the firſt of theſe, I now come to ſpeak a word or two to the latter, viz. the Delight of the Sons of men do take in theſe Poſſeſſions. I am wont to diſtinguiſh between Poſſeſſions and Enjoyments, though in ordinary Diſcourſe men are apt to confound them; for I can make good theſe two Propoſitions, viz. That many men poſſeſs many things which they do not enjoy.

As the covetous Worldly-minded man poſſeſſes Bags of Gold & Silver, which he dares not touch, except it be to count it, and lay it up again, and many other ſorts of Riches, which he dare not make uſe of, either for his own Relief, or the Relief of the Poor.—Secondly, That ſome men enjoy many things which they do not poſſeſs. He that is ſo refin'd and ſpiritualiz'd, as to view all things in God, and to take notice of the Goodneſs, Sweetneſs, and Bounty of God in the whole Creation, p. 67and has ſuch an Intereſt in Chriſt Jeſus, and in the Love of GOD, as to enable him to ſay, All things are mine; and ſo much Charity, as to delight in the Good of his Neighbour as his own, enjoys even the very Poſſeſſions of other men, and all that is ſweet and excellent in them, as truly, and more purely, than if they were his own. As the little Bee, that flies from Flower to Flower in any man's Garden whatſoever, and ſucks out the ſweetneſs thereof, ſo does the Chymical Soul extract true ſweetneſs out of all the Works of God, though they be the Poſſeſſions of other men, and by this rare Art makes them his own, at leaſt takes more Pleaſure in them than the Owner.

But this is a Digreſſion not here to be handled, and perhaps too curious to be well underſtood; to return therefore,

p. 68The Delight and Pleaſure that is taken in Worldly Poſſeſſions is but fanciful and imaginary; the Fancy is tickled, but the higher Powers of the Soul are not really ſatisfied, nor indeed pleaſed. As the Sports and Delights of Children are inferiour to the Senſations and Satisfactions of grown Men; and as the Laughter of Fools differs from the Pleaſure and Contentment of Princes; as the crackling of Thorns under a Pot differs from a Fire made of a good ſubſtantial pile of Coals; as the uncertain, unſteddy, and ſmoaky light of green Wood differs from the ſtrong, ſteddy, and pure flame of the dry Tree; ſo much do the Reliſhes, Pleaſures, and Delights which men have and find in ſublunary Vanities, fall ſhort of the true, pure, perfect Satisfactions and Raviſhments which are the Entertainment of the other World. As the crackling of thorns p. 69under a pot, ſo is the laughter of a fool: this alſo is vanity, Eccleſ. 7. 6. Yea, Solomon was no Fool, yet he ſaid in his Heart, Go to now, I will prove thee with mirth, therefore enjoy pleaſure; and behold, this alſo is vanity, Eccleſ. 2. 1. In the midſt of this fanciful Laughter the Heart is often ſad, ſorrowful, pincht, and pin'd; and generally the occaſion of our ſenſual Merriment, if it were well conſider'd, deſerves indeed to be the cauſe of ſerious Grief and Sorrow.

And this imaginary kind of Pleaſure and Delight that we take in Earthly Poſſeſſions, is flitting and evanid too. The Pleaſure that the greateſt Senſualiſt in the World takes in his Meat or Drink, or any other ſenſual Entertainment, laſts no longer than whilſt the Neceſſitys of Nature are in ſupplying, or the Appetites are gratifying. When the Appetites and Cravings p. 70of Nature are once gratified, then farewel all Pleaſure, no more Delight, no more Reliſh remains: And till theſe Appetites and Cravings are renewed, all ſenſual Pleaſure and Delight is wanting; and, Who would deſire to be hungry on purpoſe, only that he might have the pleaſure of eating? Surely every man walketh in a vain ſhew. As to what he poſſeſſeth, and as to the Delight he takes in thoſe Poſſeſſions, they periſh with the uſing.

And ſo I come to the third Head, Every man walketh in a vain ſhew, as to what he does or undertakes.

Under this Head I comprehend all humane Plots, Projects, and Contrivances, as to all which one may ſafely ſay, Man walketh in a vain ſhew. There are many Devices in the Heart of Man, which ought not to be there, p. 71and there are many there that never proſper, many that do take effect, and it had been better they had been abortive: And after all, in a ſhort time, this plotting Head is laid in the Duſt, and all Man's Thoughts do periſh with him.

There are many proud, revengeful, ambitious, covetous Devices in the Heart of Man, which ought not to be there. I am reſolved what to do, ſays the Rich man in the Goſpel, I will pull down my barns, and build bigger; and I will ſay to my ſoul, Soul, thou haſt much goods laid up for many years, take thy eaſe, eat, drink, and be merry, Luke 12. 18. q. d. I am reſolved now to lead a merry Life for many years. What a vain Conceit, what an infirm Device this was, the next words declare; Thou fool, this night thy ſoul ſhall be required of thee, &c. Therefore we read of p. 72an heart that deviſeth wicked imaginations, Prov. 6. 18. and of the Heathens, that were vain in their imaginations, Rom. 1. 21. and of imagining a miſchievous Device, Pſal. 21. 11. Such a miſchievous Device was that of Eſau againſt his Brother Jacob, The days of mourning for my Father are at hand; then will I kill my Brother Jacob, Gen. 26. 41.

Again, There are many Projects and Devices in the Heart of Man, which never proſper; according to that of Solomon, Prov. 19. 21. There are many devices in a man's heart, nevertheleſs the counſel of the Lord that ſhall ſtand. Balaam plotted and conſpired, and uſed all Charms imaginable againſt Iſrael, to curſe and deſtroy them, and yet it came to this at laſt, Surely there is no enchantment againſt Jacob, nor divination againſt Iſrael, Numb. 23. 23. Nay, honeſt Plots, p. 73and innocent Contrivances, which men, yea, good men, employ their Heads and Hearts about, often prove abortive; yea, when they are, as one may ſay, come to the birth, there does not prove to be Strength enough to bring forth. Jonathan ſet his Heart upon making David King, and promiſed himſelf a great Contentment in it, becauſe he loved him, and knew that he was wonderfully and paſſionately beloved of him; Thou ſhalt be King, and I ſhall be next unto thee, 1 Sam. 23. 17. A very fair and probable Plot, a very likely Conjecture; but alas, it miſcarried: David indeed liv'd to be King, but Jonathan never liv'd to ſee it. Let a Project be ſpun as fine as a Spider's Web, a little Accident, ſome ſmall Circumſtance no bigger than a Bee may break it.

p. 74Again, There are many Projects and Devices in the Hearts of the Sons of men, that do take effect, and it had been much better they had been abortive, and theſe purpoſes fruſtrated. Who knoweth, ſays Solomon, what is good for man in this life, all the days of his vain life, which he ſpendeth as a ſhadow, Eccleſ. 6. 12? Who knoweth? Indeed many men have thought they have known, but they have been miſerably miſtaken. It had been a thouſand times better for many men to have had their Plots and Contrivances fruſtrated and diſappointed, than gratified or perform'd. Amnon conſulted with his Couſin Jonadab, and ſubtilly contrived to fulfill his inceſtuous Luſt upon his Siſter Tamar; And Jonadab, ſays the Text, was a very ſubtile man, 2 Sam. 13. but Jonadab had better have been a Fool, than to have given ſuch Counſel; and p. 75Amnon was a Fool for following it, verſ. 13. Thou ſhalt be as one of the fools in Iſrael. And indeed by this ſubtile Plot he loſt not only his Reputation, but his Life too, ver. 28, 29. Haman the Agagite plotted and contrived cunningly againſt Mordecai, by obtaining a Decree from the King for the murdering of a whole Nation at once, for ſo he knew that Mordecai could not eſcape. Well, he obtain'd the Decree, and thought to glut his Eyes with their Blood, little thinking that the Queen herſelf was a Jew, and that unhappy Miſtake brought him to the Gallows. What Contrivances and Plottings are to be found every where, for the procuring of Places, the getting of rich Matches, the eſtabliſhing of Trade, the encreaſing of Riches, which after a ſhort time the Projectors wiſh had rather been fruſtrated and diſappointed than accompliſh'd.

p. 76And laſtly, After all, vain Man lays his plotting Head in the Duſt, and then, at leaſt then, all his thoughts periſh, Pſal. 146. 4. His Breath goeth forth, he returneth to his Earth, in that very day his Thoughts periſh. Sennacherib plots againſt poor helpleſs Judah, and makes himſelf ſure of her; With the multitude of my chariots I am come up to the height of the mountains, to the ſides of Lebanon, and will cut down the tall Cedar trees thereof; and I will enter into the lodgings of his borders, and into the Foreſt of his Carmel, 2 Kin. 19. 23. Well, the next News is, It came to paſs that night, that the Angel of the Lord went out and ſmote in the camp of the Aſſyrians an hundred fourſcore and five thouſand, ver. 35. The King himſelf returned (with ſhame enough you may imagine) and whilſt he was at his Idolworſhip, his Sons ſmote him with the p. 77Sword; ver. 37. Thou fool, this night ſhall thy ſoul be required of thee, and then, &c.

And ſo I come to conſider Man as to what he enterprizes and undertakes, and to ſhew, that therein alſo he walketh in a vain ſhew. Solomon was a man of the greateſt Undertakings that the Sun ever ſaw: You may ſee an Epitome of his Labours and Undertakings, and the many things that he ſet his Hand unto, Eccleſ. 2. and after all, he turned himſelf, and looked on all the Works that his Hand had wrought, and on the Labour that he had laboured to do, and behold, all was Vanity, and there was no profit under the Sun, ver. 11. As to that which Man undertakes, he diſquiets himſelf in vain, ſays the Pſalmiſt here in the Text; the Verb is of the plural number in the Hebrew, becauſe of the Collective Iſh, or every man, going before, p. 78and is tranſlated tumultuantur, turbantur, perſtrepunt: They make a great deal of buſtle and clutter, and diſquiet themſelves, and indeed they diſquiet the neighbouring World round about them, as Alexander the Great did of old, and Lewis the Fourteenth does at this day, and all in vain. Surely every man walketh in a vain ſhew, they diſquiet themſelves in vain.

It would be endleſs to run through all the Actions, Undertakings, and Enterprizes of men in the World in particular. In general, there is a great deal of buſtle, commotion, diſturbance, diſtraction, made by this ſilly Animal called Man, upon the Stage of this World, and all to no purpoſe.

One arms himſelf and all his Vaſſals cap-a-pee, and goes out into the Field, to amaze and affright the impotent p. 79and on-looking World, he wins Towns and Countries, he adds Kingdom to Kingdom, enlarges his Dominions, ſpreads his Language, advances his Name, erects Statues and Trophies, and yet this great Undertaker obtains no real Intereſt, Love, or Honour in the Hearts of his fellow-Creatures, he does not approve himſelf to God, he has no Favour from his holy Angels; His exalted Name will ſoon be forgotten, his ſtately Trophies in a ſhort time demoliſh'd, and himſelf to the end of the World confin'd to a few feet of Earth; and after all, the great Hero ſhall be judg'd as another man, as the meaneſt private Centinel.

Another is continually contriving for his Appetite, how to gratifie that; he ſearches the Air, the Earth, the Seas; he ranſacks the World for Meat for his Belly, or Sawce for his Meat, p. 80or curious Cookery for both. Theſe Dainties are hard and coſtly to be gotten; when they are gotten, they gratifie but for a Meal, they periſh with the uſing, and loſe all their ſweetneſs, after the cravings of this ſilly whining Appetite are once gratified. After theſe, freſh Entertainments muſt be ſought out, and after thoſe ſtill new ones, or elſe the childiſh whimpering Appetite cannot be quieted: In all which much Money is ſpent, many Hands employed, much of Man's vain ſhort life waſted, and great Eſtates many times exhauſted, many men feeding their Capons with Currans ſo long, till themſelves have not a Capon nor ſo much as a Hen to feed upon. In the mean time the Stomach is rather cloy'd than truly gratified, and the Conſtitution rather ſurfeited and depraved, than nouriſhed or ſtrengthened; and after all, that heavy Doom of the Apoſtle takes place, 1 Cor. 6. 13. Meats for p. 81the belly, and the belly for meats, but God ſhall deſtroy both it and them. And the Worms will make no diſtinction, nor find no difference between their Carcaſſes and the Fleſh of meaner Mortals.

Another runs up and down the World, catching here and there, goes into this City, and that Country and Kingdom, to buy and ſell, and traffick, and get Gain; where there is any Market, or Fair, or concourſe of People for Trade, there is he. His whole Enquiry is, Who will ſhew us any Good? and his whole buſineſs to acquire it. The whole deſign and buſineſs of his vain and vexatious Life is to gather Riches, and yet (ſee how he walks in a vain ſhew!) perhaps he can no more catch theſe Riches than a man can catch a Shadow; or if he do catch them, they are but a Shadow ſtill: And to whom he ſhall leave them he cannot tell. p. 82Perhaps (I ſay) he can no more catch them than a Man can catch a Shadow. Riches in this reſpect are much a-kin to Honour, of which it uſes to be ſaid, Sequentem fugit fugientem ſequitur; it flees him that follows it, and follows him that flees from it. They look for Riches; they look for much, but lo, it comes to little; and if they bring it home, the Providence of GOD, the Blaſt of the Almighty bloweth upon it! Haggai 1. 9. Or, as the ſame Prophet ſpeaks, ver. 6. They ſow much and bring in little, eat and have not enough, cloth them, but there is none warm, earn wages, and put it into a bag with holes. Laban the Syrian, a plodding Mammoniſt, left no Stone unturn'd, no way uneſſay'd to multiply his Flocks, and grow very pecoroſe; he changed his Servants Wages ten times; he requir'd the ſtoln and the torn at the Hands of his Shepherd; but Heaven found out a p. 83way to fruſtrate him, and after all, his Shepherd died as rich as he.

Or if he do catch them, they are but a ſhadow ſtill, no ſubſtance, weight, or ſolid worth in them, no Virtue to fill the Soul, to ſatisfie the Deſires, to ſtill the Cravings, or allay the raging Appetites of a Worldly Mind. It is with vain Man in this reſpect, as the Prophet elegantly expreſſes it, Iſaiah 9. 20. He ſnatcheth on the right hand, and yet is hungry; he eats on the left hand, and is not ſatisfied. The Deſires and Cravings of Minds and Spirits can be no more ſatisfied with Gold and Silver, than the Hungerings of the Body can be allay'd with Words, or ſatisfied with Notions and Speculations. Solomon, that had all things, was ſatisfied with nothing, but ſtill cries out, All is vanity; and there is no profit under the ſun. He that loveth ſilver, ſhall not be ſatisfied with p. 84ſilver, nor he that loveth abundance with encreaſe, Eccleſ. 5. 10. Nay, it is a thouſand to one but Vexation is added to the Vanity. Worldly Wealth does only not ſatisfie, but oftentimes moleſteth the Owner, tempts him to Pride, Security, Forgetfulneſs of God, and diſdaining of Men; expoſes him to Envy, and that lays him open to Thieves, and abundance of Snares and Dangers, makes him lead an unquiet life, anxious days, and wakeful nights, whilſt he is ſollicitous how to keep them whilſt he lives, and how to beſtow them when he dyes: And it's ten to one, he is as much hated or laugh'd at when he is dead, as he was envied whilſt he lived; which brings me to the third thing.

To whom he ſhall leave them he cannot tell. If he have no Child of his own Body begotten, he is all his Life time ſollicited by his own, or it p. 85may be his Wives Relations, and at his Death he is ſollicitous how to diſtribute his Wealth; if he give all to one, the reſt will judge him unnatural, and be ready to curſe his Aſhes; if he diſtribute it amongſt many, it ſpoils the great deſign of making one only very great and rich, and the pretty Plot of keeping up the Name and Grandeur of a Family. If he have an Heir of his own Body to tranſmit his Wealth to; then if it be a Daughter, he fears her great Portion will betray her to ſome idle ſwaggering Gentleman or other, that will firſt impoveriſh her, and then hate her; firſt get rid of what ſhe has, and then ſeek to be rid of her too. If it be a Son, ſtill (alas!) who knows whether he ſhall be a Wiſe man or a Fool, whether he will be induſtrious or profuſe? This fretted King Solomon whilſt he was alive, Eccleſ. 2. 18, 19. I muſt leave it unto p. 86the man that ſhall be after me; and who knoweth whether he ſhall be a wiſe man or a fool? And indeed (as Job ſpeaks) the thing that he feared came upon him; for his Son and Heir Rehoboam fooliſhly forſook the Counſel of the grave Senators, and follow'd the raſh Advice of his giddy beardleſs Courtiers, and in one day loſt ten parts in twelve of that great Eſtate which his Grandfather with ſo much Hazard and Courage had purchas'd, and his Father with ſo much Care and Prudence had ſo long preſerv'd. Was not this a fooliſh Prodigal Son, who at one ſitting rent off ten parts in twelve of a Kingdom, which his Father had kept together forty years? And does not this ſort of men walk in a vain ſhew?

Another plods day and night, ſpends his Time and Strength in endleſs Enquiries after Knowledge, which Enquiries p. 87are ſometimes bootleſs, commonly painful, and always imperfect.

They are ſometimes bootleſs; for, how often do poor Mortals ſearch for the hidden Treaſures of the knowledge of many things both in Nature and Divinity, which they find out even as they find out the Philoſopher's Stone, ſought by many, but found by none; who whilſt they ſeek an Art to turn all things into Gold, only find a way to turn all their own Gold into nothing. The Apoſtle, I remember, ſpeaks it to the reproach of ſome ſilly Women, that were alwaies learning, and never yet were able to come to the knowledge of the Truth, 2 Tim. 3. 7. I believe the Character may as well be apply'd to fooliſh and vain men, as to ſilly Women; for how many induſtrious men are to be found in the p. 88World, who by the moſt diligent ſearch could never arrive at the knowledge of many things which they deſir'd; and becauſe God did not reveal it to them, reſolv'd to conſult the Devil, and make him their Intelligencer and Interpreter? Certainly the Thirſt after Knowledge is no leſs vehement than after Silver and Gold: I doubt not, but that many curious, inquiſitive, and fine Minds are as earneſt and vehement in this Caſe, as the Merchant that we read of in the Parable, who ſold all his Poſſeſſions to buy the Field in which was the Pearl of great price: As appears by the Saying of a young Nobleman of this Kingdom (not then Two and Twenty years old) in a Book entituled Seraphick Love, that he would gladly exchange all the Honour and Eſtate that he had in this World, for the knowledge of Natural things, and their Cauſes.

p. 89Theſe Enquiries after Knowledge are commonly painful; to which I may add coſtly. The knowledge of things indeed by Inſpiration, may ſeem to be eaſie, (and yet the inſpired Prieſts and Prieſteſſes of the Heathen gods labour'd under great Diſtreſs and Difficulty, whilſt they were pleni deo, as they call'd it, and in plain Engliſh, beſides themſelves). This Knowledge (I ſay) by Inſpiration, may ſeem to be eaſie; but yet Solomon, who himſelf was alſo ſometimes (at leaſt) inſpir'd, tells us, That much ſtudy is a wearineſs of the fleſh, Eccleſ. 12. 12. And the expence of the Animal Spirits, and the fatigue of the Brain, is confeſt by all men skilful in human Bodies, to be greater than the travel of the Feet, or the labour of the Hands. To ſpeak nothing of the coſtlineſs of enquiring after Knowledge, in ſome reſpects, (though the charge p. 90of Education, Books, and Travels might be reaſonably ſuggeſted) the moſt ſtudious and inquiſitive men do find to their Coſt and Vexation of Mind, many things, which they may wiſh they had been ignorant of, and by the pretence of knowing many things, come to this miſerable paſs, to be forc'd to confeſs their own Ignorance, and to acknowledge, that they know nothing. But of all the Painfulneſs and Vexation which belongs to the Enquiries after Knowledge, nothing ſeems to me to be a greater, than the Ʋnreſolvedneſs and Ʋnſatisfiedneſs of mens Minds, after they have made all theſe Enquiries. After all, to heſitate and be doubtful, and to cry out in the anguiſh of ones Mind with Solomon, Who knows, and who can tell? Lord, what a Diſeaſe is this in the human Nature, and what a ſtate of Vanity does it argue! but this I paſs by, as having ſpoken ſomething of it before.

p. 91Laſtly, This Knowledge we get by all our Enquiries is very poor, mean, and imperfect, in compariſon of the Viſions and Intuitions of the other World, when we ſhall ſee as we are ſeen, and know as we are known, feaſt upon Truth itſelf, and behold all things in God, and him in the pure Rays of his own Divinity. The Apoſtle Paul knew much, but he did not know the whole, and that which he did know he knew but in part, 1 Cor. 13. 9, 10. We know in part, but when that which is perfect is come, then that which is in part ſhall be done away. But this alſo I toucht upon before.

What ſhall I ſay of vain Man? It is impoſſible to enumerate his Fatigues and Vanities. In ſhort therefore,

p. 92Does he work? Then he wearies himſelf, and exhauſts his Strength. Does he play? Then he forgets himſelf, and emaſculates his Spirits.

Does he Trade by Land? Then he is either tempted to cheat, or liable to be cheated, either to get another mans unduly, or to have his own got from him deceitfully.

Does he Traffick by Sea? He may indeed ſee the Wonders of the Lord in the Deep, but no greater Wonder, than that he himſelf is not there. Who but vain Man would expoſe his Life to ſo eminent Dangers, for things not neceſſary to Life, yea, ſome that are more hurtful than uſeful; and all the Sweets of his Family and Country for a few foreign Spices?

p. 93Does he go into Wars? He lies at the Mercy of every random bit of Lead, ſhot by a Fool, or a Child, or a Mad-man: If he conquer and kill, here is no cauſe of glorying, one would think, to have ſent his Brother's Body to the Grave, and, it may be, his Soul to Hell.

Does he purchaſe? He is either miſtaken in the Title, abus'd by the Law, envy'd or hated by his Neighbour. However, would he but be patient, and ſtay a while, he ſhould have Earth enough to ſerve his turn, without any Coſt or Charge at all.

Does he marry? He does certainly fall into Incumbrances. Does he vow a ſingle life? He does as certainly fall into Snares. If he marry, he is fain to endure the Yoke; if he do not, he has much ado to endure to be curb'd.

p. 94Does he ſtudy Day and Night? Poor man! with a great deal of Pain and Wearineſs he comes to underſtand, that all things are Uncertainty and Vanity, a thing that one had better never to have known. And after all, How dyeth the wiſe man? even as the fool dyeth, Eccleſ. 2. 16. Does he arbitrate differences, and make peace? bleſſed is he, ſaith Chriſt: But for all that, he ſhall be ſure to meet with many a Curſe. To go about to pleaſe both Parties, is as if a man ſhould undertake to ſerve two Maſters; which no body can well do.

Does he court the Favour of great men by Fawning and Flattery? It is a great Slavery to an ingenuous and generous Mind; the Favour of wiſe Princes will not be ſo gotten: And if they be fooliſh and inconſtant, it will be ſoon loſt.

p. 95Is he active, and brisk, and a lover of buſineſs? He diſquiets himſelf; yea, active Tempers, that cannot manage their own Metal, many times diſquiet the World about them. He that does much, will certainly ſometimes do amiſs; if he ſhould do all things well, he will yet be accounted a Buſiebody.

Is he idle, careleſs, and unconcern'd? He is then a ſelfiſh Sot, an unprofitable Member of the Univerſe. He that regards nothing, does not himſelf deſerve to be regarded.

In a word, Caſt your Eyes over the World, and behold the Diſeaſes and Diſtreſſes of ſome, and what will you call it but an Hoſpital? Behold the Diſtractions and Diſorders of all the reſt in one kind or other, and what will you call it but a Bethlehem?

p. 96And ſo I come, in the laſt place, briefly to conſider Man in the higheſt acts of Human Life, viz. his religious acts, and to ſhew, that even in them alſo he walketh in a vain ſhew; or, to give it you in the Pſalmiſt's words elſewhere, Every man at his beſt eſtate is altogether vanity.

Now, theſe Religious acts are either outward or inward. As to outward acts; Men do not only work and trade, but even pray and come to Church in a vain ſhew. Not only Markets and Fairs, but even religious Aſſemblies and Congregations are a ſhew too, which men walk in, whilſt they pretend to walk with God. Thoſe make a great noiſe in the Ears of Men, and theſe are little better than a noiſe in the Ears of Heaven. Who can deny, but that the Worſhip of the Prophane is a vain ſhew, who to day ſwear by the p. 97Name of God, and to morrow call upon the Name of God; to day eat unto Gluttony, and drink unto Drunkenneſs, to morrow eat the Fleſh and drink the Blood of the Son of God; to day pray to God to damn them, and to morrow pray him to ſave them; to day behave themſelves ſo reverently, as if God were in the Head, and to morrow live as if there were no God in Heaven? Who can imagine but GOD and Men too muſt loath ſuch impious Vanity as this is? Who can deny, but that the Idolatrous and Superſtitious Worſhippers walk in a vain ſhew, who worſhip either they know not what, or they care not how, offering up ſtrange Fire to God, and indeed affronting him, whilſt they pretend to adore him? Who can deny, but that the Worldling, who has ſet up the World in his Heart for his Idol, walks in a vain ſhew, who ſits before God as an attentive Hearer of p. 98his Word, and makes much love to him with his Lips, when his Heart is far from him, and runs after his Covetouſneſs? Who can deny, but the Hypocrite walks in a vain ſhew, who comes with his God I thank thee, in his Mouth, when he has no love for him in his Heart, who confeſſes the Sins which he has no mind to part with; who begs the Grace which he has no mind to receive, who ſeems to condemn and humble himſelf before God, in the mean time is great in his own Eyes, and ceaſes not upon all occaſions to magnifie and applaud himſelf before men.

But ſome one will ſay, All men are not prophane, worldly, idolatrous, hypocritical, there are ſome ſubſtantial Worſhippers, that worſhip the Father in Spirit and Truth.

p. 99Anſw. It is true indeed, The father ſeeketh ſuch to worſhip him, Joh. 4. 23. but I doubt he findeth few; for (not to ſtrain the Apoſtle's words to the utmoſt and moſt uncharitable ſence, 1 Joh. 5. 19. Totus mundus poſitus eſt in maligno) though Prophaneneſs may be eaſily diſcerned, yet ſure I am, predominant Worldlineſs and Hypocriſie are in many Hearts, where they are not diſcover'd; nay, it is to be feared, the falſe Heart itſelf will not be convinc'd of them. And as for Idolatry, though the foreign Reformed Churches do all put it off from themſelves, to the Heathen and Antichriſtian Nations, yet I fear, concerning ſome of them, one may take up Samuel's words to Saul, If ye have indeed deſtroyed Idolatry utterly, what▪ means this bleating of the ſheep, and lowing of the oxen which I hear? If any one ſhould anſwer as Saul did, we have reſerved theſe p. 100innocent, ſafe, and ſignificant Ceremonies, to ſacrifice to the Lord, to adorn and grace the Worſhip of God; it will perhaps be replied, as Samuel replies, Obedience is better than Sacrifice; or, as another Prophet expreſſes it, Quis ne quiſivit hoec?

I anſwer further, What man is there upon Earth, in whom theſe Sins are not found in ſome degree or other? And ſo far as they are found, they do pollute the Worſhip, and ſubject it to the denomination of Vanity.

But I anſwer, thirdly, That the word Tſelem in the Text does not ſignifie a vain ſhew properly, but a ſhew, a reſemblance, a repreſentation, or image, in oppoſition to ſubſtantial; as the Picture which we ſee in a Looking glaſs is the repreſentation or reſemblance of the Face that looks into it. And ſo every man, without exception p. 101may be ſaid to walk betſelem in imagine, in a ſhew, as to his religious acts; which I ſhall further explain under the next Head, viz. his inward religious acts.

The internal actings of Grace are but a ſhew, a reſemblance of ſome ſuch thing, in compariſon of what they were in Man innocent, or ſhall be in Man glorified. The inward pious acts of our Minds do make us approach the neareſt to Subſtance of any thing that we have or do: For as a man thinketh in his heart, ſaith Solomon, ſo is he. If any thing will denominate a man a ſubſtantial Chriſtian, it is theſe inward Acts of the Mind, the Acts of Faith, Hope, and Love, the Acts of Self-denial and Contempt of the World, and of the whole Creation in compariſon of the Creator: And yet even theſe are but a ſhew, a reſemblance of ſomething rather than any thing ſubſtantial.

p. 102The Love that the moſt affectionate, devout, and refined Soul exerciſes towards GOD in this mixt ſtate, is but a ſhadow, a reſemblance of Love, in compariſon of the Ardours of another World. I love thee, ſaid Peter, I love thee, yea, Lord thou knoweſt that I love thee, John 21. 15, 16, 17. Poor Peter! I believe in a degree he did love him; yet I believe he was grieved that he could love him no better. Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, with all thy mind, with all thy ſtrength, Mark 12. 30. This is the firſt and great Commandment; a great one in deed! foreign; And who is able to perform it? How many Alls are here? All and All, and All and All. Lord, what mortal man can with any Modeſty pretend to ſuch a generous Love as this is? Every man that has his Senſes exerciſed, p. 103to diſcern between Good and Evil, will confeſs that this Command is juſt, equal, and reaſonable, yea, and very pleaſant too, (for what is, what can be ſweeter than a Life of Love?) But yet the moſt devout, the moſt amorous and ardent Soul that this day inhabits a mortal Body, muſt needs confeſs his Straitneſs, and bewail his Unaffectionateneſs; and though he may ſeem to be drench'd in this holy Paſſion, yet has cauſe to pray, Lord, ſhed abroad the Love of God in me. Perfect love (ſays the loving and beloved Apoſtle) caſts out fear, 1 John 4. 18. Alas! Where is this perfect Love then? for Fear, yea, ſome degree of ſlaviſh Fear, is found in every Heart of Man; yea, though he love GOD ſincerely and ardently too, yet he is apt to fear he does not love him enough: The hotteſt of our Love is cold, the ſtrongeſt is weak and faint, in compariſon of what p. 104Adam's once was, and Abraham's now is. We call it Love indeed, but it is rather Liking than Love, rather hankering than either. It is but a going Fire, a Glow-worm, at beſt but a Blaze or a Blazing-Star, in compariſon of the Fervors, the Delights, the Complacencies of the Spirits of Juſt men made perfect. The greateſt zeal of mortal Man for GOD, (which yet is the Flower of Love) is in compariſon of the angelical Ferver, but as a Fire painted upon the Wall, in compariſon of that which burneth upon the Hearth. The Apoſtle Paul was as zealous for his Lord, and did and ſuffer'd as much for him as any of his Diſciples whatſoever, ſo that in nothing was he behind the chiefeſt Apoſtles; yet he eſteemed himſelf as nothing, which is not ſo much as a ſhew, 2 Cor. 12. 11.

p. 105How weak and tottering is the Truſt and Confidence in GOD, which the moſt ſteddy Soul can pretend to in this World, in compariſon of the unmixt and unſhaken Affiance in him, which conſtitutes the Joy and Security of the other World? The three unmartyr'd Martyrs in Dan. 3. are renowned for their Faith and firm Dependance upon their GOD, ver. 17. He will deliver us out of thy hands, O King. This was their Confidence in GOD; but it had its If for all that, ver. 18. But if not, be it known to thee, O King, &c. But the Affiances and Aſſurances of the other World are above all Buts and Ifs: The ſtouteſt of our Confidence here, is but a ſhadow of that Confidence, which ſhall have no ſhadow of turning. What fear of miſcarrying can there poſſibly be to him, who perpetually walks in the light of p. 106God's Countenance? what Danger, what Suſpicion can there be of being pluckt from thence, to a Soul folded in the Arms, and wrapt up in the Boſom of the Almighty?

And what is our Hope in this mortal ſtate? A poor languid thing, a faint Velerity, a dull yawning, rather than a greedy gaſping, a lifeleſs ſtretching forth the Hands towards, rather than an eager laying hold upon Eternal Life. It ought to be an earneſt and vehement Longing, and alas! it ſcarce amounts to a ſincere Deſire or Expectation.

And what are our Acts of Selfdenial, in compariſon of the exinanition of the glorified Saints, who caſt down their Crowns before the Throne, Rev. 4. 10.—What is our Contempt of the World, in compariſon of that Diſdain with which refined and p. 107glorified Souls behold all earthly Poſſeſſions, eying and enjoying all things in GOD alone? Alas! what mortal man can oculo irritorto ſpectare acervos, with an Eye altogether undazzled, or with a Heart altogether unaffected and diſengaged, contemplate the Bravery and Grandeur, the precious and gliſtering Poſſeſſions of this World, (whether his own or other mens) perfectly free from Enchantment; I mean, who can do it, and neither dote nor envy? But they that are got above the Sun, and look down with the Eyes of Angels, do ſee all things under the Sun to be a contemptible Vanity, a ſore Vexation and Labour, and that there is no Profit in them, as Solomon expreſſes it.

How pinch'd and narrow are the moſt enlarged and capacious Souls upon Earth in their Thanks and Praiſes to the Almighty Goodneſs, in compariſon p. 108of the noble Raptures and Raviſhments of glorified Spirits, who never ceaſe to chant forth the Praiſes of God, ſinging the Song of Moſes, and ſaying, Bleſſing and honour, and glory, and power be unto him that ſitteth upon the throne, Rev. 5. 13. Bleſſing, and glory, and wiſdom, and thankſgiving, and honour, and power, and might be unto our God for ever and ever, Rev. 7. 12.

In a word, How poor and inſipid, how dull and ſtagnant are the Joys and Delights of the beſt aſſured and moſt ſatisfied Souls upon Earth, in compariſon of the pure, ſtrong, active, and raviſhing Complacencies which are the Portion of the Spirits of juſt men made perfect; when all their Faculties are filled up to the very brim of their reſpective Capacities, with the Communications of Divine Grace, Light, Life, and Love, and the bleſſed p. 109creature is made all that which the ever bleſſed Creator is, ſo far as his finite and limitted nature will permit. How mean is the Satisfaction that imperfect Souls do reap, who ſit down by the Streams, and drink a little to allay their Thirſt, in compariſon of the Solaces of glorified Souls, who are always in an extaſie of freſh and unfading Joys, who are ſtill drenching themſelves in Fulneſs of Joy, and bathing themſelves in Rivers of Pleaſure, which are at God's right hand for evermore. It was properly ſaid therefore to the good and faithful Servant, Mat. 25. 21. Enter thou into the joy of thy Lord, becauſe it was impoſſible that the infinite Joy of his Lord ſhould enter into him.

But here ſome one will be apt to cry out with the paſſionate Pſalmiſt, complaining of his own and the Churches Afflictions, Pſal. 89. 47. Lord, p. 110wherefore haſt thou made all men in vain?

To this I anſwer, GOD made Man upright, holy, bleſſed, and ſubſtantial, but Sin hath brought Vanity upon Mankind; yea, the whole Creation is thereby ſubjected to Vanity. Man, in departing from his GOD, who is Life and Subſtance, is become vain, and whatever he is, has, or does, is but imperfect, is but a ſhew. But yet GOD has not made all Men in vain neither, becauſe he has yet ordain'd for all believing Souls a ſubſtantial and durable ſtate of Happineſs; ſo that though they be mean and imperfect in this World, they ſhall be perfect and compleat in another.

Let us rather cry out with the ſame Pſalmiſt, when he was in a more ſerene and undiſturbed Temper, Pſal. 8. 4. Lord, what is man, that thou art p. 111mindful of him, or the Son of man, that thou viſiteſt him? What is poor Man, whom his Sin and Apoſtaſie has made ſo vain and deſpicable, that thou after all this ſhouldſt think Thoughts of Love towards him, and prepare ſuch excellent Honour and Happineſs for him? How great cauſe have all the poor crippled Souls of Men to admire the infinite Bounty of the Great King, and to cry out with lame Mephiboſheth, in 2 Sam. 19. 28. we were all but as dead Souls before God, yet has He ſet us amongſt the Angels of Heaven, and will entertain us with them that eat at his own Table.

And this indeed might ſerve for one uſe that I would make of this Doctrine, but this is not all; therefore,

p. 112Secondly, This may ſerve to humble the Children of Men, to pull down their proud Creſts, and to reduce them to a ſober Temper. This is one of the moſt notorious and odious Vanities of vain Man, that he does think highly of himſelf, and magnifies himſelf in his own Eyes, and is ambitious to be Great in the Eyes of other men. There is nothing more miſerable than the Devils, and yet nothing prouder than they. Even Simon Magus himſelf, the Sorcerer, that Child of the Devil, was deſirous to be accounted foreign, ſome great one amongſt his Neighbors. It is a common and true Obſervation, that by how much the leſs worth any man has, the more he is conceited of his own Worthineſs, and ſeeks to put off himſelf in the eſtimation of the World: Whereas the Wiſe and the Good, ſuâ ſe virtute involvunt, are ſatisfied in and from themſelves, and p. 113are ſufficiently defended by a conciouſneſs of their own Worth and Innocence, and goodneſs of their Cauſe, and had rather be accounted to have nothing to ſay, than to anſwer Fools according to their Folly; had rather forſeit their Reputation than their Diſcretion. Now, what can be thought of more effectual for the correcting the Inſolence of vain Man, than to be throughly convinc'd of his own Vanity? If the Bubble could be perſwaded it was but a Bubble, ſurely it would ſwell no more. If Man could be perſwaded, that he was a Worm, and no Man, he would be content with a humble crawling upon the Earth, and not magnifie himſelf, as if he were not a creeping thing. If any thing in the World can enoble Man, and make him ſomething, it is Humility; and if any thing in the World can humble him, it muſt be the conſideration of his own Vanity and Nothingneſs. p. 114foreign was juſtly eſteemed by the wiſe Greeks as a Voice from Heaven, as an Oracle of God, è coelo deſcendit; and I think the Chriſtian Divinity acknowledges the ſame. When the noble Souls of men do conſider their own original, how pure and excellent it was, how they are now ſunk into Priſons of Fleſh, and inverſt in Sence and Senſuality, how dark they are in their Apprehenſions, how unſteddy in their Reſolutions, how uncertain in their Knowledge, how irregular in their Affections, how boiſterous and unreaſonable in their Paſſions, how eaſily carried away to Vice, how imperfect in Virtue, how weak, diſtempered, and diſeaſed in Body, how diſappointed in Relations, how vex'd, tir'd, deceiv'd, or oppreſt in their Eſtates, how perplex'd in this World, and how doubtful of a better; in a word, what a bundle of Vanity Mankind is become, how p. 115can it be, but that it muſt needs make him ſober and humble, and conſequently contribute ſomething to the reſtoring of him to his primitive Excellency; Nam quò minus ſibi arrogat homo, eò evadit clarior & nobilior; The leſs Man arrogates to himſelf, the more excellent he is.

Thirdly, Let this Doctrine of Humane Vanity affect our Hearts compaſſionately towards the miſerable apoſtate Sons of Men. Of all Sights in this World, this is the ſaddeſt, and moſt to be lamented; Nations unhinged, Kingdoms weltering in Blood, the moſt deviliſh Plots, the moſt unnatural Wars, the moſt barbarous Perſecutions that ever the Eye of a Spectator beheld, or the Pen of an Hiſtorian recorded, if they were all regiſtred, would not make up ſuch a tragical Volume, as the third Chapter of Geneſis alone does. We pitty the p. 116Wounded when we ſee their Wounds bleeding, and their Limbs broken; we pitty the Sick, when we ſee their reſtleſs and painful ſtate, and hear their lamentable Shrieks and deadly Groans; we pitty the Poor and the Forlorn, the Fatherleſs, Motherleſs, Friendleſs, Harbourleſs, Helpleſs, when we ſee them with naked Feet, and half-naked Bodies, in the pinching Severity of Froſt and Snow, ſeeking their Bread in deſolate places; we pitty poor Priſoners, that lye in Dungeons, are bruiſed with Irons, ſink in the deep Mire, or elſe are made faſt in the Stocks, ſed with black Bread and cold Water, lodg'd on a little Litter amongſt Toads, and Newts, and noiſom Vermin; we pitty poor baniſh'd men, driven out of their own ſweet Country, and from amongſt their dear Relations, wandring amongſt wild Beaſts, or barbarous men, more ſavage than Beaſts, enjoying no Liberty, except it be that p. 117of wandring from one Cave or Den or Deſart to another; we pitty unhappy Princes, whoſe Crowns are fallen from their Heads, and the Children of prodigal Gentlemen, Lords of Towns, who come to be reliev'd by the Towns whereof their Fathers were ſometimes Lords. Oh! but how much more reaſon have we to pitty and bewail vain Mankind, the miſerable Poſterity of Adam, wounded in Soul with a moſt deadly wound, all their Bones broken, ſick of the moſt painful Diſeaſe and loathſom Leproſie, poor and deſolate, naked and forlorn, Slaves and Priſoners in the Dungeon of the Body, and under Sathan their Jayler, buniſht from Paradiſe, eſtranged from God and his holy Angels, and wandring in the Wilderneſs of this World in a thouſand Wants, Neceſſities, Dangers, Uncertainties, and Perplexities, degraded from their excellent Honour and Dignity, and now feeding upon Husks ordained p. 118to be Ment for Swine! When Peter and John ſaw the lame man that could not walk at all, they pittied him and healed him. When we conſider poor Mankind walking in a vain ſhew, though we cannot heal them, let us pitty and pray for them, and bewail our own and their Degeneracy. Nay,

Fourthly, Let us not only bewail the Vanity of Mankind, but be in a godly ſence weary of our vain Life. The higheſt pitch which moſt men aim at, is but this, to be deſirous to live, and content to dye: But the Apoſtle Paul was of a higher form, he was only content to live, but deſirous to dye, deſirous to depart, and to be with Chriſt, becauſe it was far better, Phil. 1. 23. Poſſibly you will not allow me to argue from the Prophet Elijah, 1 Kin. 19. 4. Lord, take away my life; nor from holy Job, chap. 7. p. 11915, 16. My ſoul chooſeth death rather than life; I loath it, I would not live always, for my days are vanity. Perhaps you will ſay, theſe holy men were either in a Paſſion not to be juſtified, or in a Rapture not to be imitated; but yet ſure, in good earneſt, and in ſober Temper, without either Paſſion or Extaſie, the conſideration of our poor imperfect ſtate, and vain life, ought to beget in every Pilgrim Soul a holy and comely wearineſs of this ſtate of alienation and elongation from its GOD; I dare not venture to call it the Grace of Diſcontentment, becauſe the Grace and Art of Contentment has obtained ſo great a Name in the World, but methinks a degree of Wearineſs or Diſcontentment, may well enough ſtand with a predominant ſubmiſſion to, and ſatisfaction in the Will of God. One thing cannot be deſired, (eſpecially not with ſuch a deſire as foreign imports) but the contrary to p. 120it, muſt be in ſome degree rejected or undervalued: So that I ſuppoſe the Apoſtle Paul's deſire to depart comprehends in it a kind of wearineſs of Commoration in the Body. And indeed, who can reaſonably blame a man that is weary of a ſtate of Bondage, Baniſhment, Impriſonment, Poverty, and Vanity, and deſires a ſtate of Liberty, Enlargement, and Perfection? Which brings me to the laſt thing.

Fifthly, Study, covet, love and long after things durable and ſubſtantial. As we ought with a holy kind of Wearineſs to lead foreign, a life void of Pleaſure in things here below, ſo ought our life to be foreign, a flight of our Souls to God alone. The whole Creation is ſubjected to Vanity, but the Creature ſhall be delivered from the Bondage of Corruption; therefore the whole Creation p. 121groaneth and travaileth in pain, Rom. 8. 20, 21, 22. And ſhall not we much rather long to be delivered from our ſtate of Vanity? Can we ſeriouſly think of our Vanity, Miſery, and Indigency, and not cry out, Oh that we were as in times paſt, when we came out of the Hands of God at firſt! or, Oh that we were as we ſhall be in time to come, when we ſhall be put into the Hands of God again. It is lawful, it is reaſonable, it is ſafe, it is ſeemly, to look for and long after a ſtate of Purity and Perfection, a ſtate of compleat Health and Liberty, a Reunion with our God and Center, to be abſent from the Body, and preſent with the Lord. It is moſt natural and comely, for every thing to tend to its own Perfection; and the moſt healthful Conſtitution of a Soul, is to be ſick of Love. The deſcription of regenerate and ſanctified Souls is, that they love the appearing of Chriſt, 2 Tim. p. 1224. 8. that they look for his appearing, Tit. 2. 13. that they look for, or long for the Mercy of our Lord Jeſus Chriſt unto Eternal life, Jude, ver. 21. that they look for, and haſten to the coming of the day of God, 2 Pet. 3. 12. And ſo we find they have done, Paul deſiring to depart and to be with Chriſt, and David longing for the Salvation of God, Pſal. 119. 174. his Soul breaking for very longing, Pſal. 119. 20. waiting for the Lord more than they that watch for the Morning, I ſay, more than they, Pſal. 130. 6.

To conclude, Lament not intemperately the removal of any out of this ſtate of Vanity and Vexation of Spirit, into a ſtate of ſatisfaction and perfection of Spirit. Rejoice not immoderately in the faireſt and ſweeteſt Circumſtances of this preſent life, but live under a painful ſenſe of your own Indigency, breathing after a ſtate ſubſtantial p. 123and durable, bliſsful and eternal: And God of his infinite Mercy grant, that we always endeavouring to perfect Holineſs in the fear of God, at our removal hence, may have an abundant Entrance adminiſtred unto us, into the Kingdom of our Lord and Saviour Jeſus Chriſt;

To whom, with the Father and the Holy Ghoſt, be all Praiſe, Honour, and Glory, for evermore. Amen.

ERRATA.

PAge 1. line 8. read foreign; p. 2. l. 4. r. male; p. 29. l. 19. r. in 3 p. 100. l. 7. r. requiſivit; p. 106. l. 8. 8. velleity.

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End of the text · Samuel Shaw, Vain Man (1692)