The Vanity of Man at His Best Estate, Sermon 1 – Poem
A SERMON Concerning the Vanity of man, even at his beſt eſtate.
Pſalm 39.5.
Verily, every man, at his beſt eſtate, is altogether Vanitie, Selah.
'TIs uſual and uſeful, for Travellers to carry about them Maps or draughts of the Countries through which they travel. We are all pilgrims and ſtrangers here (but travellers) as all our fathers were: For as they were, ſo are we in this world. Let me therefore commend unto you this Pſalm, to carry along with you in your boſomes, to have often in your eyes; It is a little map of the leſſer world, man; and, of the greater world, what it is or can be to man. 'Tis a true perfect map, drawn and coloured by the pen of the Royal prophet David, as his hand was held and guided by the Holy Ghoſt: 'Tis poſſible that it may (and my prayer is that it might) prove of ſingular uſe and benefit to us in this world; that we loſe not our way, that we loſe not our ſelves, in this forrein countrey.
T… text, 'tis the marrow and quinteſſence, 'tis the great leſſon of this Pſalm, 'tis the ſum of the whole book of Eccleſiaſtes; 'T… and propheſie of Solomons experience; 'Tis the … Prophets text, upon which the ſon, the King-Preaent Solomon made after wards that Sermon or Comment, that excellent piece, the book of Eccleſiaſtes. Here's magnum in parvo, much in a little, a deſcription of two Wordls in two or three Words; yea, here's the univerſe, All, as it were in Nothing, all briefly comprehended in this one word Vanitie.
'Tis thought, it was Abſoloms conſpiracy that occaſioned Davids penning this Pſalm. David, before this, (when the houſe of Saul was layd in the duſt) thought, that ſurely his Mountain was ſo ſtrong that it could never be moved, but behold on a ſuddain, a viper in his own boſome, an Abſalom, that ſeeks the death of him, that gave him life: and after he had driven h…s father from his Royall palace and City, conſults to aſſemble together all Iſrael, to whatſoever place or City whereſoever they could finde him, even to bring ropes to that City and to draw it into the river untill there ſhould not be one ſmall ſtone found there. 2. Sam. 17.12, 13.
And, now, the ſweet ſinger of Iſrael changes his tune to this ſad note in the text, Verily every man, at his moſt fined (or ſetled) eſtate is altogether Vanity, Selah.
And, although we ſhould ſuppoſe or grant, as ſome do, that the prophet David uttered theſe words out of his impatience, yet the words, for the matter of them, hold forth the ſame truth with many other Scriptures, ſee Job. 14.1. and 16.22. and 34.20. Eccles. 9.12.1. Corinth. 7.29, 31. Pſal. 89.48. and 'Pſa. 90 10. and eſpecially the 11th verſe of this Pſalm; where the ſame prophet repeats the ſame thing for ſubſtance, that he doth here; ſaying again, Surely every man is vanity, Selah.
And, if Kings and Princes and great gallants of the world, ſhould reply to the prophet ſome what like that of Feſtus to the Apoſtle Paul, Acts. 26.24.25. David, thou art beſide thy ſelf, much affliction hath made thee mad: the Prophet might return, in the like manner as the Apoſtle there did, I am not mad moſt noble Princes, but ſpeak forth the words of truth and ſoberneſse: Surely man is vanity: Adam is Enoſh or Abel, Abel, Enoſh, Benoni are fit names for every ſon of Adam: Every man is vanity high and low together, Greek and Barbarian, wiſe and unwiſe, bond and free.
Further, every man is altogether vanity. Every man, or all man, is all vanity. Man was a model and compendium of the worlds creation, in its perfection and beauty; ſo he is now too, of it in its corruption and vanity: Cum inanimis, ſaith one, ſubjacet mutationi, corruptioni: cum animatis, alterationi, morti: cum ſentientibus, laetitiae, moerori: cum Angelis, inconſtantiae, &c. i. e. Man, like the inanimate creatures, or thoſe creatures which are without life, is ſubject to change, and corruption; like animate or living creatures, he is ſubject to alteration, and death: like ſenſitive creatures, he is ſubject to joy, and ſorrow; and like the Angels, (namely thoſe that left their firſt ſtation,) he is ſubject to inconſtancy, and folly.
Laſtly, every man at his beſt eſtate, at his moſt fixed, moſt ſetled eſtate, when living, when moſt lively, luſty, healthy, rich, honourable, when moſt happy, parmanent, (for the Hebrew foreign is very diverſly rendred by tranſlators) even, then, is he altogether vanity: omni ex parte, or quoad omnia, or modis omnibus, vaniſſimus eſt, as ſome interpret. Mens lives are uncertain, their afflictions are unſatiable and diſorderly, their enjoyments tranſitory. their beauty, their greatneſs, and glory, all fading and periſhing: ſo vain a thing is man. Oh that he would conſider it, Selah.
I ſhall take my riſe from theſe words to ſhew you,
1. The creatures vanity, and,
2. The Lord of the creatures vanity: to ſhew you your own faces, your own hearts, your all, in a true glaſſe; only have patience a while to behold; come and ſee; and then, oh then, go not away and forget not preſently what manner of men and women ye were.
In the handling of this text I lay upon my ſelf no other burden then theſe neceſſary things.
1. To ſhew you, what is, or may be imploed under this word Vanity.
2. To prove, that every man is altogether Vanity.
3. To diſcover the Original and foundation of this floud of vanity, which overflows the whole world, and from which not ſo much as eight perſons, nay no one perſon ſince the fall, was ever ſaved: namely the cauſe of this vanity upon all fleſh.
4. To propound and point out to you the way and means of being delivered out of this vanity, wherein mankinde is involved and plunged.
I.
Firſt, of the firſt, what is or may be implyed in the word Vanity.
1. A thing is ſaid to be vain or vanity, which hath but a little being, or which hath not long a being: foreign the word for vanity, is uſed to ſignifie a vapour; and ſo that in Eccleſiaſtes is by ſome tranſlated, (inſtead of Vanit as Vanitatum, omnia vanitas,) vapor vaporum omnia vapor: and what is our life, faith the Apoicle James, cha: 4.14. It is even a vapour, which appeareth for a little time, ſoon vaniſheth away. Our being is but a borrowed, a dependent being; and we are but of ſhort continuance here in this world. The light of our lives, at beſt, is like the light of the Moon, a borrowed light; or like the light, or blaze of a fiery meteor fading and vaniſhing, which is ſoon our or extinct. And this worthleſneſs and great uncertainty, or fleeing and vaniſhing eſtate of man in this world, may ſeem to be particularly aimed at by the Prophet in this Pſalm, and this place.
2. A thing may be ſaid to be vain, or vanity which is empty or void. And here emptineſs is not oppoſed barely to entity and fulneſs, but to ſolidity and ſatisfaction: we ſay a verſel is empty, although it be full of air; a bladder, blown full of wind, may be ſaid to be empty and vain; ſuch a vanity is man (ſince the fall by ſin, and before he is raiſed again by grace, he is an empty veſſel, void of any ſolid ſatisfying good: he is an earthen Pitcher, and an empty Pitcher: (indeed, once, he had a lamp in his pitcher:) he is a bladder, blown full of winde, full of vain conceits and imaginations; and ſo the more full, the more empty, and the more vanity. And as for mans life here, if is full of trouble, void of true ſatisfaction and happineſs in our moſt flouriſhing, and in our beſt eſtate.
3. A thing may be ſaid vain, which is unprofitable, and which is not able to help: of little or no value, or weight; that's light upon the ballance; lighter then vanity is the uſual Scripturephraſe. And truly to every ſon of man in his beſt eſtate may be ſaid, as to Belſhazzar, Mene, Mene, Tekel,—Thou art weighed, and found too light. Thou art but as the duſt of the ballance compared with thy Lord and maker; and thon art to him an unprofitable ſervant when thou haſt done thy beſt: yea thou art a broken-ſtaff, a vain thing to be truſted unto. Hear what this Prophet David ſaith to this purpoſe, Pſal. 62.9. Surely men of low degree are vanity, and men of high degree are a lye: to be laid in the ballance, they are altogether lighter then vanity.
II.
The ſecond thing propounded to be ſhewed is, that every man is vanity. And here I ſhall endeavour the diſcovery of this vanity four ways.
1. I ſhall ſhew that man is vanity ſimply and abſolutely conſidered; without compariſon, without relations.
2. That man is vanity if he be compared with his maker; his age is nothing unto God, his being is nothing; laid in the ballance, he is altogether lighter then vanity.
3ly. That man is vanity conſidered relatively; or, that there is vanity in all relations betwixt man and man.
4ly. That man is vanity cauſally; that is, that he is the cauſe of the vanity in the inferiour creatures; the cauſe wherefore the creature is made ſubject unto vanity: I intend to inſiſt more largely upon the firſt of theſe, and to touch more lightly upon the three latter.
1. If we conſider man ſimply and abſolutely; he is a maſſe of vanity, ſince the fall: his Eſse, his Operari, his Poſſidere, are all vanity: man, I ſay, in what he is, what he doth, what he hath, is vanity, or temper'd and mixed with vanity; And of theſe in order.
1. There is abundance of vanity in what he is; both in the faculties of his ſoul, and alſo in the perfections of his body.
1. I ſhall begin with the faculties of his ſoul, and therein,
1. With the underſtanding.
1. There is vanity of vanity, or emptineſse; a great want of knowledge, in the knowing part of man. In the underſtanding of man, little underſtanding of God; in Greece, ye know, the eye of the world, and in Athens the eye of Greece, there was an Altar to the unknown God; and if the eye of the ſoul be darkneſs, how great muſt needs the darkneſſe of the ſoul be. And there is not only emptineſſe of the knowledge of God, and divine Myſteries, but likewiſe there's much ignorance of Natures ſecrets: The worlds grandees for wiſdome are but like bats and moles, very blinde to the diſcerning the myſteries of nature.
2. Again, there is in mans underſtanding, the vanity of Mutability and inconſtancy: the ſame underſtanding gives a different light at diverſe times; It's like a glaſſe that repreſents things diverſly, or contrarily, at ſeveral times, we judge of things variouſly in health, and in ſickneſſe; in proſperity, and adverſity; in life, and when we are ready to dye; before and after we have enjoyed them.
3. There's the vanity of vanity in the underſtanding, i. e. a knowledge of vain things more then of thoſe which can profit us: men drive a great trade of vanity; their heads are uſually like ſome pedlars ſtalls, full of toys and trifles and vanities. Our underſtandings, before we are again enlightned from above, are buſied about ſmaller matters, are tithing mint and cummin: but the great things of the law are accounted ſtrange things, are ſtrangers, are not known there.
2. There is vanity in the will.
1. It wills foliſhly, it wills things not good, not convenient: inſtead of a fiſh a ſtone, inſtead of bread a ſcorpion, poyſon inſtead of food and Phyſick. If God will undo a man quickly, he lets him undo himſelf, lets him have his own will.
2. Again, the will wills ineffectually. It wills many things contrary to the divine will, and ſo wills in vain; wills and cannot obtain.
3. Further, it wills and wills not: it wills mutably; and that is its vanity and infirmity: We are like men in a feaver, or like little children; now we will have one thing and anon another; we are not ſatisfied; we will we know not what. Our vain wills are blown about with every blaſt of vanity: Yet laſtly, the will ofttimes wills wilfully, impetuouſly, violently: 'tis almoſt always in motion, though a kinde of palſey motion which proceeds from its infirmity and vanity.
3. There's vanity in the affections.
1. They are always buſyed, and yet alway idle; like children, playing in the market-place of the world, when they ſhould be labouring in Gods vineyard: like Martha, troubled about many things, but one thing is neceſsary. Our affections had rather, like the Iſraelites, be ſcattered all up and down the Egypt of the world, to gather ſtraw and ſtubble, to make brick to build Cities for the great Pharach, the devil, then to follow Moſes or Jeſus, towards the heavenly Canaan
Again 2. There is in our affections the vanity of mutability, they are conſtant only in inconſtancy.
4ly, There's vanity in the memory: our memories, like the ſtream, carry down with them light matters, but lets gold and ſilver, and the more precious things ſink to the bottom; 'tis a ſieve of vanity, it lets go the good corn, and returns the droſs and chaff of vanity; 'tis a crack'd ciſtern which lets out pure Chryſtal water, and retains only mud and dirt.
5. Laſtly, there's vanity in the Imagination: the fancy is the Arch limner of vain ſhaddows, and diſquiets it ſelf in vain: this is the houſe and ſhop of vanity, here dwells, and here works vanity night and day; here many chambers of imagery worſe and worſe, are in every mans fancy before regeneration.
2. And then as there is vanity in the powers of the minde, ſo in the perfections of the body: bodily health, ſtrength, agility are not free from vanity: they are vaniſhing, periſhing things; ſoon gone, of ſhort continuance: God puts no truſt in the legs of a man, neither in the ſtrength nor ſwiftneſſe of any man; ſo let not us lean too much upon theſe pillars; theſe ſtrong men ſhall one day bow themſelves, neither ſhall any man reſcue himſelf or his brother, from the arreſt of death: 'tis worth our taking notice of, that which is obſerved by learned Mr Mede in his Diatriba upon Prov. 21.16. that Hell is ſet out to us, in the Old Teſtament, by this expreſſion, the place of the Gyants.
And as for our health, (ſet aſide innumerable caſualties and the principle of mortality within,) it hath 300 cremies, viz. ſo many diſeaſes, to encounter it; and our liableneſſe to be ſpoyled by theſe is part of our vanity. And thus much for the vanity of man in what he is, the vanity of his nature.
2. As man is vain in his nature, (in the ſaculties of his ſoul, and perfections of his body,) ſo likewiſe in his operations.
1. In his thoughts, thoſe inward works of the ſoul: the ſoul is a mint, and an Exchange of vain thoughts. Mans heart in thinking, runs like a ſwift Dromedary up and down the world, and ſnuffeth up the winde, vanity, every where: oh what a ſtorehouſe of fooliſh, deceitful, ſinful, and ſo of vain thoughts, is every one of our hearts! Oh, how long, how long ſhall vain thoughts be minded by us, be lodged in us, be hid within us, and the precious thoughts of God, and Jeſus Chriſt, ſtand without and have not where to lay their heads!
2. There's vanity in mens words, and communication: mens words are winde, and ſometimes, like breath from corrupt lungs, they are rotten, putrid, unſavoury words our mouths are an open Sepulcher, which ſends forth a ſtinking favour, we may ſay to every natural man, of his words, thou ſayeſt, but they are but vain words, vain becauſe uſeleſſe;, not foreign, not for uſe becauſe not for edification: they are idle words, unprofitable words, foreign, not working words. Gods word is ſincere milk, profitable for nouriſhment: mans words are like foam and froth, vain and unprofitable, for the moſt part; and ſometimes, we ſpit out our venome in one anothers faces whilſt we talk together.
3. The Actions of a man whilſt in his natural condition are vanity. His natural actions, his eating, drinking, ſleeping, &c. are in vain, becauſe not done to the glory of God. His moral actions, his acts of civil juſtice, &c. although they be good for the matter of them, yet they are done from a vain principle of inordinate ſelf-love, or in a vain manner, and to a wrong end, for vain-glory: and therefore cal'd by the father, but—ſplendida peccata, glittering ſins. And laſtly, his religious actions, his faſting, praying, worſhipping, are mixed with much vanity: God may ſay to them, bring no more vain oblations: to what purpoſe is the multitude of your ſacriſices and ſervices? The very Gods of the nations are Idols, are vanity, and lyes, in Scripture account; and therefore their religion and worſhip muſt needs be ſalſe and vain. A natural man whether he eats or drinks, or whatſoever he does, I may ſay to him, he ſows the wind, and ſhall reap the whirl winde; he conceives vanity and ſhall bring forth a lie, ſhall at laſt be diſappointed of his expectation: Surely man walketh in a vain ſhew or ſhadow, dum unum imaginatur & cogitat, & aliud ſuccedit; whileſt he deſignes one thing, another ſucceeds; ſo the next verſe to the text is expounced.
And thus much concerning the vanity of mans nature, and the vanity of actions or operations, his vanity in what he is and what he does.
3. Laſtly, there is a vanity alſo in what a man hath; the goods of this world which he hath in poſſeſſion are alſo vanity. The Heathens uſed to call theſe outward good things, bona fortuna, goods of fortune: they thought them ſubject to change and vanity; as undable as a wheel, up and down; here now, and ſoon paſſed away in a moment, in the twinkling of an eye. Riches, Honours, Pleaſures, all are vanity: great places, great palaces, delicious fare, gorgeous attire, a long train of attendants, all theſe are vanity, and will be found ſo in the uſing.
1. Theſe are vain things, which cannot profit them that have them, as they look to be benefited by them. R…ches are thorns, which are wounding, tearing things: they tear off the fleece, inſtead of affording ſhelter, many times; and not only the fleece, but skin and fleſh; and our very hearts are rent and torn away after them.
2. Honours, and great places, &c. they are vanity; theſe things are winde, apt to make men that have them to ſwell above their meaſure: hence ſo many quarrels for elbow-room in the world: the narrow way to heaven is not broad enough for many great ones; they muſt be allowed a greater latitude: and the great places many have, are not great enough for their ſpirits; and this is vanity.
3. And as for pleaſures, they are vain things which periſh in the uſing; ſhort ſweets, and oft, bitter ſweets: all pleaſures are bu t vanity, and ſinful pleaſures are, or one day will prove, vexation of ſpirit: Momentaneum eſt quod delectat, aeternum quod cruciat, what a hell is it to think, that a moment hath ſwallowed up that pleaſure which can never return, and if not prevented of in time, will inevitably bring eternal damnation.
4. All theſe outward good things are vain, there is no ſatisfying good in them; happineſſe is not to be found in theſe enjoyments. Can a man gather grapes of thorns, or figs of thiſtles? no more can we gather happineſſe from the creatures. Theſe whilſt enjoyed, are not the ſouls good things. He was a fool that thought ſo: and this ſaying was his folly; and whereever the Goſpel ſhall be preached, this his vanity and folly ſhall be remembred, Luke. 12. the ſoul cannot thrive on theſe husks; not on the winde, like Ephraim; or on the air, like the Chamelion. The heart of the wicked which feeds on winde or air, is little worth. It was well ſaid by a Reverend Divine, that theſe things, Dr. Wh.they are but halfproviſion, proviſion (namely) for the body only, and that but for this ſtate, for this life, after wards the body will have no uſe of them.
5. Again, theſe things they are for uſe rather then enjoyment, even whilſt we have them; and the time of our uſing them is but ſhort, the time is but ſhort, faith the Scriptures: God that wheels about the heavens, and ſpins out time for thee, (as is excellently expreſſed by a reverend Author,) ere long will out the thread of thy time, the thred of thy life (which is, for the moſt part, ſpun out in a thred of vanity) and at laſt will ſet fire on, and burn the wheel it ſelf, yea, time ſhall be no more. And therefore as our life in relation to its comforts, is vanity, ſo in reſpect of its continuance alſo, 'tis a vapour, a bubble, a ſhadow, a tale, a dream. Childhood and youth are vanity and old-age often proves vexation of ſpirit.
And thus we have ſhewed you hitherto how vain a thing is man abſolutely conſidered, in what he is, (his nature, the faculties of his ſoul, and the perfections of his body;) in what he doth, in what he hath, or can have of this world, ſo vain a thing is man taken abſolutely.
2. We are to conſider him in the next place comparatively, with reſpect to his maker; and ſo the whole maſſe and lump of mankinde, they are lighter then vanity, and leſſe then nothing, Eſai. 40 17.
3. Nor can the ſons of men combine together, by their relations, to ſecure themſelves from vanity. Let them joyn hand in hand to build a Tower to reach to the skys, to keep themſelves from being overflown with the deluge of vanity; alas! this their attempt and fancy would prove a vanity of vanities; there's a vanity in being alone, and there's a vanity in company, ſince ſin came there: there's diviſion now in our greateſt union.
The relation betwixt friends hath this vanity oft attending it; men will love, tanquam aliquando oſuri: and the hatred wherewith they will hate afterwards, ſhall be greater then the love where with they loved us.
In relation 'twixt man and wife, there's vanity; and, oftentimes, vexation of ſpirit. Yea, in the ſociety and communion of Saints, whilſt they are in the body, there are diſguſts and differences; in judgment firſt, and then in affection: the ſociety of the Saints, I acknowledge, is New Jeruſalem, come down from heaven; yet not alway a city: Uanity within it ſelf is the beſt of all ſocieties; yet vanity will attend Saints, where-ever they go, till they are uncloathed of theſe bodyes; whilſt they are in the body, vanity as a ſhadow waits on them.
4. As man is vanity both conſidered abſolutely, in himſelf, and comparatively to his maker, and alſo relatively conſidered in his ſeveral ſtations, ſo is he all vanity cauſally, that is, he is the cauſe or ground of that vanity, which is ſeen in the inferiour creatures; According to that Gen. 3 17, 18. Curſed is the earth for thy ſake, &c. Thorns and thiſtles ſhall it bring forth to thee, &c. And the like is implyed, Rom. 8.19, 20, 21, 22. But of this I ſhall ſay no more in this place, becauſe I have further occaſion to ſay more of it in the third General.
And thus having ſo far explained the main aim of the text, for further proof and amplification of the vanity in man, and the creatures vanity unto man, take but theſe 3 following De monſtrations.
1. Take the Judgement of God himſelf, Eſai. 40.17. Hear what he ſaith there of all nations, all nations before him are as nothing, and they are counted to him leſse then nothing, and vanity, yea, the choiceſt pieces of the nations are no better, v. 23. he bringeth the princes to nothing, he maketh the Judges of the earth as vanity: and ch. 41 v. 29. Behold they are all vanity, their works are nothing, and ſo are their thoughts, Pſal. 94.11. v. The Lord knoweth the thoughts of man, that they are vanity.
2. Take the Judgment of good men, great men, and Prophets, and wife men; of David, and Solomon: we have the prophet Davids eſtimate, the man after Gods own heart in the text; and again, v. 11. of this Pſalm; and a third time, Pſalm. 62.9. Surely men of low degree are vanity, and men of high degree are a lye; they are lighter then vanity. And as for Solomon, he is a witneſſe beyond all exception, one that had power, and wealth, and wit, and will, to extract the beſt ſpirits and the quinteſſence of all the good things in this world; and did actually make experiment of all; witneſſe his Eccleſiaſtes: and laſtly, he weighed all in Gods ballance, tried all by Gods ſtandard, hath Gods Probatum eſt to his tryal, and the Holy Ghoſts Imprimatur to his book; the ſum of all which is briefly comprehended in this ſaying, vanity of vanities, ſaith the Preacher, all is vanity and vexation of ſpirit. King Solomon was the great critick-Alchymiſt of the world, who ſpent many years to diſtil the world, but could not extract a drop of happineſſe out of it, but ſeas of vanity, boundleſſe and bottomleſſe, wherein he had been drowned, had not Jeſus Chriſt lent him his hand, had not he walked on this ſea, and trod under foot all theſe vanities, and come to Jeſus his Saviour.
3. Study your own experiences, reade over the book of your lives that book of four leaves, childhood, youth, manhood, old age, … you have lived ſo long) and you'l finde it written … and without, vanity of vanities, all is vanity. You may … and reade … if God give you grace to open the book and look thereon. But if ye ſhould altogether refuſe to reade now, although it might ſave your lives, yea, the life of your ſouls, yet know there are three days, wherein this truth will ſtare you in the face, and will be like the hand-writing on the wall to Belſhazzar; the former two days are dark days, days of darkneſs and gloomineſſe, ſpoken of by Joel, ch. 2. and by Solomon Eccles. 12. the day of diſtreſse and miſery, and the day of death; and you'l reade that in the dark, probably, which in the ſun-ſhine of proſperity you could not, or would not do; and this is your vanity: the third and laſt day is a day of thunder and lightning, the great day of Judgement, and then, if you were blinde till then, (which yet you ſhall not be,) your eyes ſhall then be opened, and you ſhall ſee the world, your ſelf, your own Condition, all in their proper colours of vanity and vexation of ſpirit. Let this ſuffice to have been ſpoken of two of the main things propounded to be handled in the beginning.
III.
3. And now if any ask me; if it be ſo, why is it thus? The great husbandman ſowed good corn in his feild, whence then hath it tares? whence hath it vanity? I anſwer, man may be ſaid to be vanity cauſally, in regard of himſelf and alſo of the creature; that is, to be the Author of the vanity in the creatures, and in himſelf; I mean, of the ſinful vanity of man; and of that vanity and deceitfulneſſe which is in all the creatures, their fruſtrating mans expectations of ſatisfaction and happineſs in them and from them, which indeed they never promiſed him. I may ſay (to allude to that other Scripture) why ſeek ye the living among the dead? why ſeek ye happineſſe below? It is not here it is riſen: come to the paradiſe, and ſee the place where once it lay. It was ſin bred bitterneſſe in our greateſt ſweets, and diſcontent in our greateſt contentments. We drew on vanity, on ours and the creatures heads, with cords of iniquity. Man when he ſin'd, became vain in his imagination: and it ſufficeth the ſervant that he be…s his maſter, that that likewife be in its kinde ſubject unto vanity.
It is true, there is a vanity which is not ſinful which was not cauſed by ſin; and that is the vanity of the greater and leſſer world in compariſon to him that made them both; they are ſo to him, vanity and lighter then vanity.
IV.
As for the fourth and laſt general propoſed, viz. How we may be freed out of this vanity; I refer you to the cloſe of the application, and ſo I proceed directly to the Uſes.
Ʋſes.
Ʋſe. 1. I's every man, at his beſt and moſt flouriſhing eſtate, altogether vanity? Then, according as it is written, Jerem. 9.23. Let not the wiſe man glory in his wiſdome, neither let the mighty man glory in his might. Let not the rich man glory in his riches; but rather (as it is written, and that again and again, 1 Cor. 1.31. 2 Cor. 10.27.) Let him that glorieth, glory in the Lord. Let the poor and mean Chriſtian, (in reſpect of parts, and place, and of his portion in the things of this life,) let him glory, in that by being a Chriſtian, he is ſpiritually exalted: but the wiſe, and noble, and mighty and rich Chriſtian, glory in this, that, by this Scripture, he is made low this day, and ſet upon the ſame level and plain ground with his poor brother. Let him conſider the vanity and uncertainty, of all worldly enjoyments, and outward excellencies; it is a text or theam the prophet is commanded to preach upon, and that with a loud voice: Eſa. 40 67. The ſpirit ſaid, cry; and I ſayd, what ſhall I cry? why, all fleſh is graſs, and the goodlineſse thereof as the flower of the graſse; the graſse withereth, and the flower fadeth, becauſe the ſpirit of the Lord bloweth upon it. And the Apoſtle James gives this reaſon, why rich men ſhould have low thoughts in their high condition, becauſe, as the flower of the graſse, they and their riches ſhall paſse away. James, 1.10. You wiſe men, and noble men, and rich men; you ſeem gay and glorious flowers, the eyes of men are delighted with ſuch beautiful objects; but alas at your beſt eſtate, you are altogether vanity: when you are flowring, you may be neereſt to withering, you may die in your prime and flower, like as herbs, when they begin to ſpring and flouriſh, preſently wither, 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, ſaith the Scripture, ver. 11. of that 1. of Janes.
Couldſt thou by power or policy, get into a throne, and exalt thy throne above the thrones of all the Kings upon the face of the whole earth; couldſt thou proclaim thy ſelf univerfal Lord and Monarch, and ſend yokes by thine Embaſſadours, to all the Princes and States of the world, ſhouldeſt thou ſay in thy heart, I will aſcend into heaven, I will exalt my throne above the ſtars of God, I will aſcend above the heights of the clouds, I will be like the moſt high: yet the time will come, and it will not be long, when this text ſhall be like Belſhazzars hand-writing upon the wall, behold thou art weighed, and art found too light, thou art light upon the ballance, altogether vanity, and this kingdom is departed from thee.
The Kings and great ones, who have gone down into the grave before thee, may take up this proverb againſt thee, may ſpeak and ſay unto thee, art thou alſo become weak as we? art thou alſo become vanity like unto us? thy pomp is brought down to the grave, and the noyſe of thy viols: Inſtead of thy golden and glorious carpets, and coverings, behold now the worme is ſpread under thee, and the worms cover thee. How art thou fallen from heaven, O Lucifer ſon of the morning? O therefore when thou art in proſperity, in thy beſt eſtate, ſay not, I ſhall never be moved; Do not ſing a requiem to thy Soul, with the rich fool, ſaying, ſoul, take thine eaſe, thou haſt goods layd up for many years: leſt it be ſaid to thee, Thou fool, this night ſhall thy ſoul be taken from thee. Say not, with Nebuchadnezzar, when thou lookeſt upon thy goodly buildings, Is not this great Babylon that I have built by the might of my power, and for the honour of my Majeſtie? leſt whilſt the word be yet in thy mouth, there fall a voice from heaven, ſaying, To thee it is ſpoken, thy kingdom is departed from thee,—thy dwelling ſhall be with the beaſts of the feild; and the day cometh when there ſhall not be left one ſtone upon another, which ſhall not be thrown down. Say not with Eaſtern Babylon, Eſa. 47.7, 8. I ſhall be a Lady for ever; I am and none elſe beſides me, I ſhall not ſit as a widow, neither ſhall I know the loſſe of children; leſt theſe two things come to thee in a moment, in one day, the loſſe of children, and widowhood: leſt deſolation come upon thee ſuddenly which thou ſhalt not know. Say not, with Weſtern Babylon, that is Rome, (ſo Auſtin calls her,) I ſit a Queen, and am no widow, and ſhall ſee no ſorrow; Leſt it be ſaid, Therefore ſhall thy plagues come in one day; death and mourning and famine, &c. Revel. 18.7, 8. Truſt not in uncertain riches, but in the living God. Set before your eyes always the vanity of this world, and of your condition here, be it never ſo flouriſhing. Let not your thoughts be as their thoughts are, (Pſal. 49.11.) of whom the Pſalmiſt witneſſeth, their inward thought is, that their houſes ſhall continue for ever, and their dwelling-places to all generations: they call their land after their own names; They think their family and name ſhall continue for ever: Thus they think, but they are but vain thoughts. The Jews have a ſaying, that Every King is the ſon of a beggar, and every beggar is the ſon of a King: Such mutability and vanity there is in humane affairs, and in worldly greatneſs. 'Tis Gods work to humble high things, and to raiſe low things. He it is who ſets up one, and pulls down another, who powrs contempt upon Princes, and ſtains the pride of all their glory, and again, at the ſame time, raiſeth the poor from the dunghill, to ſet him amongſt the Princes of his people.
Oh then, ye great men, ye Grandees of the world, ye Noblemen, ye rich men, whom God hath, in theſe reſpects, exalted above your Brethren, be not high-minded, but fear; Let not your hearts be lifted up, to Judge your ſelves therefore the only happy men, and to deſpiſe others: take heed your height make not your brethren below ſeem as dwarfs, as little or as nothing, in your eyes. If the height you are in once make you diſſie and giddie (as we ſay) you are like to fall preſently, and lay all your honour in the duſt or dirt. Do not ye Idolize your ſelves, and let not the world deify you; or do not ye deify your ſelves, and let not the world Idolize you; for both theſe are vanity. To make you Gods (to give you that honour which belongs to God) is to make you Idols; and to make you Idols, is to make you vanities, and lyes, and nothing, it is indeed quite to mar you, to undo you. This text, well ſtudyed, would be a good antidote againſt the ſwelling of the poyſon, or againſt the tympany of pride in mighty men; and a good Cordial againſt the pining-conſumption of envy in mean men at the proſperity of others. The faſhion, beauty, glory of the world paſſeth away: Every man at his beſt eſtate is altogether vanity, Selab.
And here I ſhall back this leſſon with theſe following conſiderations, let high and low, rich and poor, together conſider.
1. That in Adam, our common-Father we were all moulded out of the ſame red earth, we grew all from one root, we iſſued all from one fountain: the higher we derive our pedegree, the neerer we are all akin. We are all lines from one center; and the neerer we go to the center, the neerer we are one to another: God made of one blood all nations and familyes to dwell upon the earth, Acts. 17.26. All bloud is of one colour, and runs in the like channels and veſſels, and obſerves the ſame courſe and motion in all men. We had all one father Adam, and one maker, God. We are the ſons and daughters of Adam, who was the ſon of God.
2. We all live upon our fellow-Creatures; We all ſpend out of Gods treaſury, are maintained at his coſt and charges. Thoſe who received and ſpend moſt of Gods bounty, are like greater and larger poor mens boxes: God of whom the whole family in heaven and earth is named, doth of his meer goodneſs, feed, and cloath, and harbour us all. We are, all of us, wholly beholden to him, and live upon his alms or contribution altogether: and the more delicious is our fair, the finer our apparel, the more ſtately our dwelling, the greater our train; the more are we indebted to his liberality. The whole world is Gods Hoſpital or Almes-houſe; where the greateſt and gayeſt are indeed but his Eleemoſynaryes, his Almes-men.
3. All men are alike, for almoſt half their times, viz. whilſt both are aſleep, only it is the ſleep of the labouring man, ordinarily, is the ſweeteſt; here in ſleep, as in death, poor and rich meet together, and here the ſervant is free from his maſter.
4. That greatneſſe is not alway, not very often, accompanied with goodneſſe: a man may be advanced to worldly honour and more greatneſſe, but not at all to be bettered thereby, or therewith. The ſame peice of money without any real change in the money, may by the ſupreme power, be advanced and made to paſſe at a higher rate: even ſo is honour, the rayſing the rate or value of a man in the account of the world, D. R.without changing the man, in the leaſt; for the better; on the other ſide, poverty and outward meanneſſe, do not make men ordinarily the worſe. Nay, thoſe who by the world are accounted as the ſcum, and dung, and filth of the world; even they are Gods Jewels, they are they of whom the world is not worthy. It is well ſaid by Dr. R. that mighty men and mean, differ but like great and ſmall letters, in the ſame volume, great letters take up more room, make a braver ſhew: It may be we are arrayed in ſcarlet, and ſo better ſeen, and more gazed on by vulgar eyes: but they put no more matter or worth, no more or better ſenſe into the words which they compound, … the volumes th… are in. Great men make a more glorious ſhow in the volume of this world; but this great book of the Univerſe is not ſubſtantially the better for them.
5. Whilſt we live together here in this world, there is no reſpect of perſons with God: God accepts no mans perſon, or ſacrifice, for his greatneſſe: and, in Chriſt Jeſus, 'tis not his being a mighty man, or mean man; a rich man, or poor man; not bound or free, which avayleth any thing; but the being a good man, a good Chriſtian, this is it which is accepted of him. All true Chriſtians, rich and poor, are fellow-members of the ſame body; now, as in the body natural, one member doth not undervalue another, becauſe it is not ſet in ſo high a place in the body, or is not ſo well cloathed as another: ſo let Chriſtians of high degree, not contemn them of low degree; and let not Chriſtians of low degree, envy or repine at them that are exalted: they that are on high ſee a larger field of vanity, then you that ſtand on a lower ground.
6. We ſhall all dye alike; no difference in the natural deaths of men becauſe Princes, or poor men, mighty or mean. Though ſome ſeem to have heads of gold, like Nebuchadnezzars Image; yet they all ſtand but upon feet of clay; we muſt lye down in the duſt together; and who can diſtinguiſh the Kings duſt from the beggars. We are all excellently well compared to a ſet of counters, which men uſe in caſting of account: the counters are in themſelves all alike, and differ only for a time, according to the place in which they are ſet; ſome ſtand for pounds, ſome for ſhillings, and ſome for pence; but in the concluſion all are alike jumbled into the box or bag together: ſo it is in the world, ſome ſtand in a higher place and a greater value is ſet on them for a time then others; but at laſt, at death, all ſhall be jumbled alike into the grave, Pſal. 49.
7. When we ſhall be awakened out of our ſleep in the grave, and gathered together before the judgement ſeat of Chriſt; this diſtinction, of noble, and mean men ſhall ceaſe. In the Reſurrection, at the Coronation of the King of Kings, the Heraulds of this world ſhall have no place to rank men according to the dignity of their houſes and families. In that reſpect, the reſurrection will make us all Peers, and thoſe that ſhall wait on him on that day, he will make all and for ever Kings. Oh therefore, conſidering that after a while, all theſe artificial differences of coats and outward diſtances of place, ſhall ceaſe; let us not, for this ſmall pittance of time we have to live here, let us not diſpiſe or envy one another, let not the honourable perſon behold his inferiour with a haughty, proud, diſdainful eye and let not the mean man look on the noble man, or great man with an evil and envious eye. Neither let the great Schollars of the world, or the grandees for wiſdome and knowledge, exalt themſelves too much, and glory in their learning and wiſdome, as if theſe were exempt and priviledged from the touch of vanity. Let ſuch know, that the wiſdom of the world is fooliſhneſſe with God; and that King Solomon, wiſer then the wiſeſt now upon the face of the earth, found a vanity in humain knowledge, Eccleſ. 1.18.
Beſides, let the greateſt Schollar the world has, ſee and know, that his line is too ſhort to fathom the depths of nature; that there are many things there; which, as to the comprehenſive knowledge of them, he muſt let them alone forever. Where is the wiſe man? where is the diſputer of this world? where is the profound Philoſopher? Give me, if thou canſt, a Definition of thy own ſoul, Nay but the definition of a ſtraw under thy foot. Tell me if thou canſt, how the Remora, a fiſh no bigger then a carp, ſtays the ſhip? How the Load-ſtone draws Iron? Why the graſs is green? Give us a ſatisfactory reaſon, if you can, why ſome Creatures are covered naturally with hair-cloath, others with rugs of the fineſt wooll, and others walk up and down and fly abroad, as well as ſleep, in feather beds of divers colours? Hen quantum eſt quod neſcimus! and again, Maxima pars eorum quae ſcimus, eſt minima eorum quae neſcimus: good Motto's for the greateſt Schollars. Oh therefore let the great Schollar glory in this, that he knows me, ſaith the Lord, Jerem 9. or in this, that he knows Jeſus Chriſt and him crucified; and that he is able to comprehend, with all Saints, the height, and depth, and length and breadth af the love of God, and to know the love of Chriſt which paſſeth knowledge.
Ʋſe. 2. Is every man at his beſt eſtate vanity? then, ceaſe from man whoſe breath is in his noſtrills, whoſe condition, when moſt flouriſhing, is but fading and vaniſhing, for wherein he is to be accounted of? Put not your truſt in Princes, or in any ſon of man, Pſal. 146.3.
Men cannot preſerve themſelves alive, or in honour, cannot make themſelves happy, or ſecure themſelves from outward miſery. Lean not too hard on theſe ſtaves, they will break under you: to truſt to theſe is to truſt to a broken reed, 'tis to lean on a ſpear which will pierce you, they are ſtaves of bands, and not of beauty. The rod of God is a ſtaff; but the ſtaff of man is a rod oft times, and will ſoon be turned into a Serpent, and bite you. Truſt not in the favour of Princes, or great men: Conſider the height and downfal of Haman, Sejanus, Cardinal Woolſey, and other Favourites. Truſt not in the favour of the multitude or commonpeople, neither, verſatilis turba.
Now the multitude will cry Hoſanna, and anon Cruciſige now they will prepare Garlands, and be ready to ſacrifice to you as a God; and anon they will ſtone you as a Malefactor, or one of the worſt of men.
Ʋſe. 3. Is there vanity in what thou art, and doeſt, and haſt (conſidered without Chriſt)? then do not Idolize thy ſelf for any endowments, nor bleſs thy ſelf for any creature enjoyments: do not pride thy ſelfe for parts and gifts: If thy heart be lifted up within thee for theſe, thou haſt but a vain minde, thou art become a fool in glorying, if any man might have ſtood upon their parts and abilities, ſurely Solomon much more.
Be not too much enamoured with the perfections of thy body or outward man; thy ſtrength, agility, health, beauty; all ſhall fade away, wither like the graſs, and periſh like the flower of the graſs, when the blaſting Eaſt winde, or the ſcorching Sunbeams comes upon it. The day will come when you ſhall ſay, they are vanity; when you ſhall ſay you have no pleaſure in them.
Do not place happineſs in what thou haſt, in great poſſeſſions, in Creature-comforts, and enjoyments, there's a vanity in delicious meats and drinks, in fine apparel, in ſumptuous buildings, in a large train of attendants, in the multitude of friends and acquaintance; do not place happineſs in theſe things, for you will never be able to finde it here. In vain do you look for Canaan on this ſide Jordan, the Devil ſhewed our Saviour all the kingdomes of the world, and the glory of them; and 'tis obſerved, that he did this in a moment, as it were in ictu oculi, in the twinkling of an eye, ſic tranſit gloria mundi. But we have need to go up often, and to ſtay long with God in the mount, to ſee clearly all the kingdomes of the world and the vanity of them. The world is a world of vanity; yea, there's a world of vanity in every man. Behold I ſhew you a miſtery, the leſſer world man is more comprehenſive of vanity then the greater.
Ʋſe. 4. Is the world a world of vanity unto man? are the good things of the world (as they are called) good for nothing, as to the making us happy? then let's not fall out, and make our ſelves miſerable by diviſions, ſtrifes, and contentions about them; 'tis for children and fools to wrangle and fall out for toys, and vanities. Fall not out for that which is not. It was Juſtus Lipſius his Epitaph of his own making, which he commanded to be written on his Sepulcher.
Vis altiore voce me tecum loqui.
Humana cunota ſumus, umbra, vanitas,
Et, verbout abſolvam, nihil.
Ʋſe. 5. Let us all make that uſe of this doctrine, which the Prophet David doth in this, Pſal. v. 7. ſaying, And now, Lord, what wait we for? our hope is in thee. Seeing Every man is ſo vain, and ſeeing every thing is ſo unprofitable, why ſhould we in vain ſeek to be happy by any thing ſhort of thee? No, no, we do not; that be for ever far from us ſo to do. Our hearts were made by thee, and they are never fully at reſt, till they come unto thee. Thy favour and grace we prize above all earthly happineſs. Be thou our God, let us be thy Sons and daughters; and then we are ſure, thou haſt begun already, and wilt perfectly, in thy own time, redeem us from this bondage of corruption and vanity, to which we are now ſubject. As we are children of the firſt Adam, ſo we are indeed bond-men to vanity; but our hope is in the ſecond Adam, to be by him delivered into the glorious liberty of the ſons of God. Our preſent life is vanity, but the gift of God is eternal life, is immortallity. All this world is a world of vanity; but we look for the world to come, wherein dwells bleſſedneſs and true felicity. Vanity groweth up out of the earth: we expect our happineſſe to come from heaven. We account all things here below, but as dung and droſs and vanity in compariſon of Chriſt and the grace and glory of Chriſt, thoſe better things, thoſe things above, all temporal good things are but as ſhadows; but our ſubſtance is with thee, ſubſtantia mea apud te eſt, ſo ſome render the 7th verſe. All worldly hopes are but like the ſpiders web; but our hope in God and Chriſt our Saviour, is an Anchor firm and ſtedfaſt, caſt ſurely within the veyl, ſo that we can never ſink. Our all, is nothing, compared to thee; Lord, thou art our all in all. Whom have our ſouls in heaven, but thee? and whom have we on earth that we can deſire in compariſon of thee? truly our lines are fallen in a pleaſant place, we have a goodly inheritance: The Lord is our portion, our exceeding great reward, we will not be ſatisfied with any thing, with all things, beſides thee; not with things preſent, nor things to come; not with things in the height or depth, viſible or inviſible, temporal or eternal; not with angels, principalities or powers, or earth or heaven; we eſteem all as ſhadows, and vanities; only this is our happineſſe, we are Chriſts, and Chriſt is Gods. We will no longer forſake our own mercies, that is, thee, the God of our mercies, to follow after lying vanities behold here is an anſwer to the laſt thing propounded in the begining, viz. This is the way to be freed from vanity, and we will walk in it. Jeſus Chriſt is our Captaine, whom if we follow through the troubleſome ſea of this world, as the Iſraelites did Moſes through the Red-ſea; the waters ſhall ſtand as a wall on the right hand and on the left, and the proud waters ſhall not overwhelm us, ſhall not go over our ſouls. Jeſus Chriſt is our Ark, into whom we will get by faith, and by him be ſaved, whilſt the whole world, that are out of Chriſt, ſhall periſh by this floud of vanity which comes upon all the earth. Thus will we make ſure of this one thing neceſsary, that our faith and hope, being in God, ſhall not be in vain; that we ſhall not live and dye in vain, but that our Lord Jeſus Chriſt may be to us, both in life and death, gain and advantage; that, when we ſhall part with our corporal lives (which, in times of ſickneſſe and war, we carry dayly in our hands, and are apt to loſe; and which, in times of the greateſt peace and proſperity, we cannot long hold; for at the beſt, they are fleeting, and fading, and vanity) we may be ſure to lay faſt hold on eternal life; ſo that vanity may no more have dominion over us; Amen.
An Epitaph on Sir Roger Townſhend, who dyed at Geneva in his travail towards Rome, aged 19 years and a half, in the year 1648.
LOe here lyes duſt and aſhes Oar,
More prec'ous then the golden ſhoar;
One Jewel precious in this tomb,
Far more then all i'th Sea of Rome.
Geneva now a Saint may vye
With Rome, and with all Italy:
Loe there the Painters are divines
In Colours, and their Saints are ſhrines;
But here doth ſleep are all Saint,
Here is no Sepulcher in paint.
Piemont to Townſhend Piſgah was,
Nigh which to Canaan he doth paſſe,
And when men thought h'had been at Rome,
To Heav'n the Traveller was come:
To England how ſhould he return,
When all's on fire and Seas do burn:
Had he ſeen Rome, he knew't would farn
Then make a Saint him rather marr:
In peace had's Engliſh home 'gain ſeen,
H'had ſtill a Ward and Pilgrim been.
Heav'n is a home which reſt give can,
And under Twenty make him Man.
T. H.
Another.
HEre aye Geneva Lake let weep
Cauſe death a Gourt of Guard did keep;
Eccho ye Alps for aye alas!
'Cauſe Trav…llers have for death no paſs:
Our tears let recompence the Lake,
And ever after full-ſea make;
Let's thus requite the hills, let's all
Henceforth them Townſhends Pyramids call.
On Occaſion of the Narrative ſent over by M. Diodati in which houſe he dyed.
ARe ye prevented Poets? what too late
His life and death to blazo'n? Diodate
Has don't in Proſe, he that the Sacred Text
Firſt Commented upon, his life is next:
And 'twas a ſacred ſtory, ſhort it was;
Ʋpon the Bible cal't a Paraploraſe,
A Paraphraſe Incarnate of the laſt
And beſt edition much corrected was't,
Reformed eve'ry way, Tranſlated ſo,
He now ſpeaks ſeventy languages and moe;
H' Interprets Babel, Pentecoſt and all,
And is tranſlated to's Original.
In this ſmall work divinity is more
Then in the great Toſtatus half a ſcore.
Yea, now one Tome of this ſhort volume man
Contains more learning then the Vatican,
Set by Inſpired Authors, th' reſt i…le call
Compar'd to this, one Ignoramus all:
Worms may devour th' book cover, leaves may fade
Though green and florid, or with gold ore laid;
Worms can't corrupt the text, and the Angel's blaſt
Shall blow 'way worms, and duſt, and death at laſt.
T. H.