The Vanity of Glorying in the Flesh, Sermon

The Vanity of Glorying in the Flesh · Sermon

p. 11 COR. 1.29. with 31.

That no fleſh ſhould glory in his Preſence. But as it is written, He that glorieth, let him glory in the Lord.

THe Connexion of the words (briefly) ſtands thus: The Corinthians being extremely ſick of a ſpiritual pluriſie, an overweaning opinion of their own gifts and graces; the Apoſtle, like a wiſe Phyſician, opens a veine, and lets out ſome diſtempered blood, by calling them back to a ſober p. 2remembrance of their original, what they were before converſion, ſcil. fooliſh and ignorant, impotent and ignoble, a people of a low and baſe extraction, meer non-entities (as it were) ver. 26, 27, 28.

And yet withal leſt they ſhould be too much dejected, and faint by over much diſcouragement, he adminiſtreth a cordial unto them of ſingular vertue, and ſhewes, that they were not ſo low and abject by their natural generation, but they were as high and honourable by their divine regeneration; wiſe, and righteous, and holy, and redeemed: and yet ſtill that he may keep their ſpirits in an equal poiſe, he lets them know, all their excellencie is extraneous, they owe it p. 3wholly to Jeſus Chriſt, Wiſdome, Righteouſneſſe, Sanctification, Redemption; all is theirs, but not by inheritance, or their own acquiſition, it was all by vertue of their union with Jeſus Chriſt; Of him are ye in Chriſt Jeſus, who of God is made unto us Wiſdome, & Righteouſneſs, and Sanctification and Redemption. The Fathers ordination, and the Sons merit was the fountain of all theſe tranſcendent priviledges: Of Him, i. e. Of the Father, and in Chriſt Jeſus; ſo, Wiſdome is yours, and Righteouſneſſe yours, and Sanctification yours, and Redemption yours, All is yours, 1 Cor. 3.22, 23.1 Cor 3:221 Cor 3:23and you are Chriſts, and Chriſt is Gods.

Now in theſe two verſes read, the Apoſtle tells us, that p. 4God hath a deſign in this contrivement, which he ſets forth negatively and affirmatively.

1. Negatively, that fleſh ſhould not be glorying, verſ. 29.

2. Affirmatively, that he that glorieth might glory in the Lord.

And for both theſe he quoteth divine Authority, though he himſelf ſpake by the afflatus of the ſame Spirit. As it is written, viz. Jer. 9.23, 24.

I ſhall not detein you in the opening of the words, what need any clearing, will meet us in the handling of the doctrinal obſervations, which do naturally ariſe from the words, and they are three.

p. 51. Obſerv. Fleſh muſt not glory; or, Fleſh is not to be gloried in.

2. Obſerv. God, and God excluſively to all other things, is to be gloried in.

3. Obſerv. This is Gods deſign, or God hath ſo ordered and contrived the whole ſtate and condition of the creature, whether in order to Nature or Grace, Grace or Glory, that he might cut off all occaſion of boaſting or glorying in any thing but himſelf.

I ſhall inſiſt only upon the former, the other two will ſerve us, either in the Explication or Application of the point: which is this:

Doct. Fleſh muſt not glory; or, Fleſh is not to be gloried in; for that is the meaning of it. We are not to p. 6boaſt of, or glory in any thing that is called fleſh.

For the opening of the doctrine three queſtions are to be reſolved:

1. What is meant by fleſh?

2. What by glorying in the fleſh?

3. Why fleſh is not to be gloried in?

1. Quest. What we are to underſtand by fleſh?

Anſw. Fleſh is taken in ſeveral acceptations in Scripture.

1. By fleſh ſometimes is to be underſtood, Mankinde, as Gen. 6.12, 13. All fleſh had corrupted his way; and, the end of all fleſh is come before me, i. e. All mankind have perverted their way, and have done abominably; Therefore (ſaith God) I will p. 7deſtroy them from off the face of the earth, Noah and his family only excepted.

2. Fleſh is taken ſometime for the outward man; in oppoſition to the ſoul and Spirit. So, Pſal. 73.26. My fleſh and my heart faileth, i. e. my outward and inward man; all faileth, but God never faileth. I ſay, fleſh here is taken for his outward man, or all outward comforts and ſupports.

3. By fleſh is to be underſtood ſometimes creature-confidence; all thoſe fleſhly ſufficiencies, wherein men do uſually place their truſt, which in the Original Scripture here quoted by our Apoſtle, Jer. 29.23. are reduced to three Heads,

p. 8Policy.

Power.

Riches.

Jer. 9.23.Jer 9:23Thus ſaith the Lord, Let not the wiſe man glory in his wiſdom, neither let the mighty man glory in his might. Let not the rich man glory in his riches, wiſdome, ſtrength, abundance of treaſure; Heb. 16.theſe are the idols which vaine man creates to himſelfe to worſhip, and to which they ſacrifice; theſe are the Sanctuaries, to which men run for ſhelter and ſafety in the houre of temptation.

Prov. 18.10. The rich mans wealth is his ſtrong City, and an high wall in his own conceit. I ſay, theſe are the things upon which they fix their dependances, and theſe the Holy p. 9Ghoſt here calls fleſh; it is but an arme of fleſh, wherein men truſt, Jer. 17.5.

4. Church-priviledges are called fleſh; Phil. 3.4, 5.Phil 3:4Phil 3:5I might alſo have confidence in the fleſh, if any other man thinketh that he hath whereof he might truſt in the fleſh.

Fleſh, whats that? why, he expounds himſelf in the immediate following verſes. Circumciſion, Pedigree, Parentage, Church-memberſhip, his eminence among the Jewes; An Hebrew of Hebrews, Profeſſion, zeal, legal righteouſneſſe, &c.

Theſe he calls fleſh, becauſe they be all forreign and adventitious priviledges, which fall upon a man by vertue of his natural and carnal generation.

p. 105. Fleſh is ſometimes taken for a ſormal Profeſſion in Religion, a pompous and glittering ſhew in external worſhip, Gal. 6.12. As many as deſire to make a faire ſhew in the fleſh, i. e. to ſet a good face upon the matter, to draw mens eyes after them, to get a name, and to be accounted Some-body in Religion, &c. Vultum opponit veritati, Heb. 9.10. foreign. Ut pote in rebus craſſis & terrenis poſita.Heb 9:10Circumciſion and the Ceremonies to Goſpel ſpiritual worſhip.

Theſe termes and pompous theatrical ſhewes in religion he calls fleſh, in oppoſition to the life and power of godlineſſe: becauſe there is nothing in outward worſhip, but fleſh may do, i. e. a man that hath nothing of the life and Spirit of Chriſt in him, may do them, and the more p. 11pompous and carnal any ſervice is, the eaſilier it goeth down with men of fleſhly mindes, and the more ready they are to reſt and glory in it.

6. By fleſh the Apoſtle underſtands ſometimes parts, gifts and grace it ſelfe, as ſeparated from Chriſt; and ſo he takes fleſh in my text from glorying, wherein he calls off the Corinthians, vainly puff't up and ſwell'd with a fond opinion of their owne excellencies. He tells them that even theſe are but fleſh, feeble and ineffectual to juſtifie or ſave them, abſtracted from Chriſt.

There be other things in Scripture, which fall under the notion of fleſh, as ſecular affaires, 1 Cor. 7.28. unregeneracy, p. 12or the corruption of nature, Rom. 8.8, &c. but theſe are not ſo proper to our purpoſe.

In a word therefore, by fleſh, we are to underſtand all humane excellency, the creature in its beauty and perfection. Thus it is proclaimed,

Iſa. 40.6. All fleſh is graſs, and all the goodlineſſe thereof as the flower in the field; Fleſh and its goodlineſſe; Heb. Chaſdo, the piety, the excellency and eminency thereof; i. e. all humane or created excellencie in its beautie: Man accompliſh't with all that which he calls excellency and perfection.

This is fleſh; and this is not to be gloried in. But

The ſecond Querie is, what p. 13is meant by glorying?

Anſw. Glorying doth principally import two things, 1. Pride. 2. Truſt.

Firſt, glorying doth import pride; And pride is made up of two ingredients.

1. Self-opinion.

2. Affectation of praiſe.

1. Pride conſiſts in Self-opinion, whereby men do aſcribe to themſelves, and are lifted up in the inordinate eſteem and admiration of their own real or ſuppoſed excellencies, in any of the particulars above-mentioned.

2. Pride conſiſts in vaine-glory, or a fooliſh affectation of the praiſe of men, both which we finde in the Scribes and Phariſees, a vain-glorious generation, who only drived a trade of popular applauſe, p. 14Mat. 23.5. John 12.43. Thus when a man hath made himſelf his own idol, he would have all the ſtanders by fall down and worſhip it. And when he hath ſet a rate upon his own parts and perfections, he is very impatient and diſcontented if others will not come up to his price.

This is one way of glorying, and this is ſpecially meant in the text.

Secondly, another is carnal confidence, truſting in any creature-excellency or ſufficiency. And in this ſenſe it is ſpecially taken in the Original Scripture here quoted,

That nineth of Jeremiah conteineth two things.

1. A Catalogue of the Jews ſins, from ver. 3. to ver. 10.

2. A Bed-roll of threatened judgements.

p. 15Againſt both theſe the carnal multitude did caſt up a Mount of creature-confidences.

Some took Sanctuary in their own policies, they thought to ſhift for themſelves well enough by their wits.

The wiſe man gloried in his wiſdome.

Others in the mean time preſumed they could ſecure themſelves by their Power, Armes and Ammunition, Armies of men and their martial valour, their walls and bulwarks, were the ſalvation wherein they truſted.

The mighty man gloried in his might.

And others there were that promiſed themſelves ſafety from their riches; If p. 61the Babylonian Army ſhould invade them, and the worſt come to the worſt, they thought if they could not beg quarter with their prayers, they could bribe it with their treaſure, and purchaſe life and liberty too with large ſummes of money, they had enough lying by them. Thus,

The rich man gloried in his riches.

This God ſaw and reproved by the Prophet, as vaine and fooliſh preſumption, and diſcovers to them a ſtronger place where they might take Sanctuary.

Prov. 18.10.Prov 18:10The Name of the Lord is a ſtrong tower, the righteous run unto it, and are ſafe.

Let him that glorieth, glory in this,Jer. 9 24.Jer 9:24 that he underſtandeth and knoweth me, that I am the Lord.

p. 17Thus, when the heart is filled with ſelf-confidence, and goeth about to ſecure it ſelf, not only without, but againſt God, as once the Babel-builders, Gen. 11.3, 4. This is to glory in the fleſh, or for fleſh to glory.

The third Querie follows eth; and that is, Why? which leads us to the Grounds or Roaſons of the point, Why fleſh is not to be gloried in? Briefly theſe.

1. Fleſh is not to be gloried in, becauſe fleſh is but graſſe. Reaſ.

All fleſh is graſſe, Iſa. 40.6. i. e. as it follows, tanquam flos, foreignas the flower: it is like graſs. And yet obſerve, this note of ſimilitude is not expreſt in the firſt branch, and it makes the ſentence much more emphatical, q. d. it is not only p. 18like graſſe, but truly it is no other then graſſe, graſſe it ſelf, it is no better, of no more ſtrength and continuance, then the flower of the field.

For, 1. Graſſe is a feeble, empty, windy creature: ſo is all created excellency; it may look beautiful, and pleaſe the eye of the beholder, but there is no ſolidity in it, you can put it to no streſſe in the world.

2. Graſſe is caducous and fading; it withers while ye touch it and ſmell it; your very breath takes away the beautie of it. It is to day in thr garden, to morrow in the window, and the third day in the oven, or on the dunghill, Mat. 6.30.

p. 19Now ſuch is all humane excellency, it is fading and vaniſhing, Prov. 23.5. Wilt thou ſet thine eyes upon which is not: it is ſo vaine that it deſerves not the name of a being, it is not; a meer none entitie, call it any thing, and you call it too much; yea, it is not ordinary fleſh only, that is thus empty and aiery, but fleſh in its glory. Chaſdo; One of the Jewiſh Maſters obſerves, the word is uſed for any excellency or eminency of porfection; ſo that the beſt of that which is called fleſh, and take that beſt in its prime, in its glory, the beſt at the beſt; and it is but graſſe, a flower, an empty aiery nothing.

A parallel place is that, Pſ. 39.5.

Verily, every man at his beſt p. 20estate is altogether vanity. Selah. Man, the glory of the Creation, Gods Maſter-piece, it is the Prophet ſpeaks of; and not only ſome men, men of inferiour quality, but Col-Adam, omnis homo, every man; and not every man at ſometimes, but take the beſt man in his best eſtate, foreign from foreign …tetir.in his prime, take him ſtanding, as the word ſignifieth, watch your advantage, and take him ſtanding upon his tiptoe in his beauty and bravery, and what is he then? not only, mixt creature, a compound of folly and wiſdom, weakneſſe and ſtrength, truth and errour, light and darkneſſe, fleſh and ſpirit, nature and grace, beauty and deformity, Col-hibet, Col-Adan.ſubſtance and vanity; but he is altogether vanity: p. 21yea, the word is of an higher emphaſis, univerſa vanitas omnis homo, every man is every vanity, all men are all vanities, the very ſink and eentre of all the vanities in the world: if man be a compound creature, it is of all the vanities under heaven; man at his beſt is the very univerſe of vanity. And to this the Holy Ghoſt ſets a double ſeal, one at the beginning of the ſentence, and another at the end; Verily lets it in, and Selah ſhuts it up: it is a truth of ſuch illimited and immutable certainty, that it can be neither met nor overtaken with any objection. Verily, every man in his beſt eſtate is altogether vanity: And is this a thing to be gloried in? Heare what God p. 22ſaith, Ceaſe ye from man whoſe breath is in his noſtrils, for wherin is he to be accounted of? Conſider him well, and you can finde nothing in him that is valuable, much leſſe to be gloried in. Were it nothing elſe but this, his breath in his noſtrils, Iſa. 2 22.Isa 2:22it is enough to obſcure all his glory. The Pſalmiſt will interpret the account: His breath goeth forth, he returneth to his duſt, in that very day his thoughts periſh.Pſ. 116.4.Ps 116:4

Reaſ. 2 But adde in the next place a ſecond account or reaſon. Conſider how quickly God can blaſt all the glory of the creature; this alſo is in the Original text, Iſa. 40.7. The Spirit of the Lord bloweth upon it, and it withereth. As an Eaſt-winde goeth forth, p. 23and blaſteth the beauty of the Tulip and the Lily, (whoſe bravery Solomon in all his royal ornaments is not able to match,Mat. 6.29.Matt 6:29) and they ſtand hanging down their heads as aſhamed of themſelves; ſo no ſooner doth the breath of the Lords indignation go forth and ſmite the excellency of the creature: but that whatever it is wherein the ſons of men do pride themſelves, like the tree which Chriſt curſed, it ſtands ſcorch't and withered, without either fruit or leaf. Behold, how irrational as well as irreligious, is fleſhes-glorying!

Ʋſe. There is comfort in it in the firſt place, for Gods afflicted and oppreſſed Church: for whoſe enemies p. 24uſually are wiſe, Jer. 29.23.Jer 29:23and mighty, and rich, abounding in policy, power and treaſure, all creature-advantages, while in the mean time the people of God are ſimple, and weak, and poor: like a naked lambe, ſtanding in the midſt of lions and tygres, and ravenous wolves. Yet I ſay, in the eater there is meat, and in the ſtrong there is ſweetneſſe; here's comfort, that if fleſh be not to be gloried in, neither is it to be trembled at. If the Church may not truſt to creature-excellencies, wiſdom, ſtrength, riches, when they are found with her, then neither need ſhe dread then when they are found with her enemies. Surely creature-advantages whatever, have as little power p. 25to do us harm abroad, as they have to do us good at home, whereever they are found, they are but fleſh.

This is the very deſign of that famous proclamation, Jer. 40.6, 7, 8. All fleſh is graſſe, &c.

Partly to unbottom the Jewes of ſelf-ſufficiency, and ſo to prepare them for the comfort publiſhed, verſ. 1, 2, 3, 4, 5. of that chapter.

Partly to obfirme and fortifie their hearts, againſt all ſuch feares and diffidences, as the power, and policy, and hugeneſſe of the Babylonian Invader might inject: in regard whereof many of the unbelieving multitude, ſate down, and giving themſelves up to deſpair, cried out, (when the Prophets would p. 26comfort them with hopes of a return,) Our bones are dried, our hope is loſt, we are cut off for our parts, Ezek. 37.10.Ezek 37:10q d. Tel us not of returning home to our own places again, our eyes ſhall never ſee Sion any more; it is as impoſſible for us to break looſe from this captivity, and to eſcape theſe tyrants hands, (numerous and armed, potent and politick; we our ſelves in the mean time as a poor naked handful of little children) as for a dead man bound hand and foot, to come out of his grave, our bones are dried, &c. thus they that would not believe the captivity, while it was in the threatening, would not believe the deliverance, while it was in the Promiſe; they that would not tremble p. 27in the day of reſt, Heb. 3.Heb 3could not reſt in the day of trembling.

While in the meane time the Prophet doth thus labour to comfort them. Be it ſo, your captivity is as the grave, and they as ſo many dead men, bound hand and foot, yet their God is the God of reſurrections: He can raiſe the dead, and make an huge army, to ſtand up out of dry bones, (of which he gave a notable type, either to their eyes or eares, in Ezek. 37. from verſ. 1, to verſ. 8. and then expounds it out of captivity, from verſ. 9. to verſ. 14) upon the peoples deliverance; and as for your enemies, whoſe power and greatneſſe you ſo much dread, feare them not; they p. 28ſhall not be able to fruſtrate Gods thoughts towards you, they and all their glory are but fleſh, no more to be dreaded then the graſſe or the flower of the field, which to day is, and to morrow is caſt into the Oven.Mat. 6.30.Matt 6:30 Surely the people is graſſe, the mighty Babylonian Monarch and all his Armies are but as the graſſe, which of it ſelf is eaducous, and the leaſt breath of Gods indignation dorh pteſently reſolve into duſt and nothing.

This is the ſumme of the conſolation, that the Church and people of God are as far from being in danger from the confidence of her enemies, as ſhe is from being in ſafety from her own.

Pſ. 146.5.Ps 146:5Happy is he that hath the p. 29God of Jacob for his help, whoſe hope is in the Lord his Gd.

Let the ſecond Uſe therefore be an Uſe of Exhortation.

Learn beloved Chriſtians from hence, not to glory in the fleſh. Take heed of pride. Take heed of carnal confidence.

Both theſe I ſhould preſſe, but time will not permit; and the former only is moſt proper to this place; that therefore I ſhall inſiſt upon, and to that end give you,

1. Some motives.

2. A few helps and meanes.

Motives againſt pride. And theſe may be reduced to foure heads.

1. The things themſelves, wherein we are ſo prone to glory.

p. 302. The Sin it ſelf, of pride or vain glory.

3. Our own ſelves, who are ſo prone to glory.

4. God, againſt whom we ſin, in glorying in the fleſh.

1. Sort of Motives, The things that are the object of our pride. Suppoſed perfections.Firſt, conſider we The things themſelves, wherein we are ſo prone to glory in, and theſe be either Suppoſed or Real excellencies.

Many times, and for the moſt part, the perfections we admire in our ſelves, are but ſuppoſititious, and are founded meerly in our own fancies. Vaine man firſt formes an idol in his own imagination, and then worſhips it with the higheſt veneration.

The Apoſtle obſerves to us, that the excellency of p. 31moſt men, lieth meerly but in Thinks and Seems.

If any man think he knoweth any thing.1 Cor. 8.2.1 Cor 8:2

He that thinketh he ſtandeth.1 Cor. 10.12.1 Cor 10:12

Let no man think more highly of himſelf then he ought.Rom. 12.3Rom 12:3

He that thinketh himſelf to be ſomthing, when he is nothing; Gal. 6.3.Gal 6:3he ſeems to be religious, Jam. 1.26.Jas 1:26and yet bridleth not his tongue. Oh ſad!foreign & foreign. Thinks and Seems deceive the greateſt parts of the world, yea, of the knowing world. The generality of them that boaſt, are but Thinkers.

So in the outward man, there are that with Tyre ſeal up the ſum, perfect in beauty, when it is but in their own glaſſe, or their paramours eyes; chaſte, ſober p. 32eyes can behold no ſuch beauty in them, as once the blinde world blaſphemouſly ſpake of Chriſt, Iſa. 53.2, yea, it is ſad to confider, what beauty ſome can fancy in that, which a man of underſtanding accounts ridiculous; a miſ-ſhapen garment, a feather, a patch, a paint, this paſſeth with vaine ſpirits, for beauty, though it be nothing elſe but what a ſtatue, or a rotten poſt is capable of. Hence is pride oppoſed to wiſdom, Prov. 11.2. When pride cometh then cometh ſhame, but with the lowly is wiſdom; what greater folly then to be proud of a lie, a thing that is not? Therefore you ſhall obſerve, that the more wiſdom, the leſſe pride. Men that have nothing to p. 33be proud of, do boaſt moſt.

But then ſuppoſe the excellency be real: Outward, Real.ſtrength, riches, honour, &c.

Inward, wiſdom, learning,1. They are none of our own. gifts, grace it ſelfe, &c. yet now to glory in them, is not only irreligious, but irrational; for conſider,

1. They be none of our own; we may ſay of them, as the young Prophet of his axes head, Alas Maſter, for it is borrowed, 2 Kings 6.5. It is the levelling queſtion, wherewith the Apohle layeth the higheſt mountaines even with the loweſt valleys. Quis te diſcrevit? Who made thee differ? and what hast thou that thou hast not received? 1 Cor, 4.7.this is the blaſt of vain-glory, that which thou boaſteſt of is none of thine own; and p. 34if thou didſt receive, why doeſt thou glory? glorying is not for borrowers, but for owners; He only that is the ſpring and fountain of his own excellency, may juſtly glory; to glory of borrowed perfections, is as if a man ſhould boaſt, he were more in debt then others: while we receive the gift from God, we ſhould aſcribe the glory to God; ſo that in glorying in what we receive, we rob God of his honour, and adde ſacriledge to our unthankfulneſſe.

2. They may be loſt.Secondly, if they be none of our own, we are uncertain of the poſſeſſion. That which is borrowed will be call'd for again, and how ſoon, we know not, eſpecially when it is lent us ſine die, to be paid upon demand. Redde p. 35rationem, the expectation of an accompt, may give check to our preſumption, and the certainty of a deveſtiture, cauſe us to let fall our plumes.

I come to a ſecond Motive.2. Sort of Motives, from pride it ſelf. 1. It is ſordid.

Conſider the ſin it ſelf.

Pride is a stinking weed that will thrive in any ſoile, a ſwine that will feed upon any carrion, there is nothing ſo honourable, nothing ſo ſordid, but pride can make uſe of it; the begger can be as proud of his rags, as the King of his robes; a garment of linſey woolſey can make one look as big as well as cloth of tiſſue; a few knots of ribbin may puffe up, as well as the richeſt brooches of Diamonds; Any thing without a man, a pedigree, the nod of a Superiour, p. 36the knee of an inferiour, a favour, a fancie, any aire of popular applauſe will fill the vaine minde of man. Any thing within, natural endowments, acquired parts will elate the Spirit; Knowledge puffeth up, 1 Cor. 8.1.

Nothing ſo good, nothing ſo bad, but pride can turn it into nouriſhment.

Pride of ſpiritual gifts was the diſtemper here which theſe gifted Corinthians laboured under, eſpecially their teachers, whom therefore Luther calleth Theologos gloriae, vain-glorious Doctors. And thus a man may glory in a gift of preaching, and a gift of prayer, &c. the beſt of Miniſters their calling, putting them upon the publike exerciſe of their gifts, p. 37they are in danger of pride. And therefore the Apoſtle will not ſuffer a novice to take upon him that calling,1 Tim. 3.61 Tim 3:6 as being moſt ſubject to that temptation. The higher the Sphere is wherein a man moveth, the more he is followed with temptations of vain-glory. Yea, a man is very prone to be proud of Grace it ſelf,

Proud of holineſſe; Stand by thy ſelf, come not near me, Iſa. 55.5.Isa 55:5I am holier then thou.

Proud of zeal; Come ſee my zeal for the Lord of Hoſts, 2 Kings 10.16. Vain-glorious Jehu had loſt his zeal, had it not been ſeen.

Proud of humility it ſelfe:Sic calco faſtum Platonis. Majori faſtu. ſo one ſaid, he could ſee pride through the holes of Diogenes his cloak; and another p. 38told him he trod upon Plato's pride with greater pride; none hate one another ſo much as proud men, and the reaſon is, becauſe they think none have ſo much cauſe to be proud as themſelvs.

But truly that grace which ſwells the heart, is rather in ſhew then in ſubſtance; we may ſay of it, as Auguſtine once of the brag of the Jews, John 8.33.

Non eſt iſta magnitudo, ſed tumor, it is not ſolid matter, but a meer tympany.

As nothing ſo good, ſo nothing ſo bad, but pride can live upon it. What a ſordid ſpirit is in vain man! rather then not be proud, he will be proud of his ſins.

The Apoſtle tells of ſome, who glory in their ſhame: Phil. 3.19.Phil 3:19Sampſon p. 39never gloried more in his miraculous victory over the Philiſtines, then ſome Roarers have done in their drunken Conqueſt, heaps upon heaps have they laid dead drunk at their feet. I have heard of ſome, who have made their boaſt, how many maids and women they have vitiated in one night.

What a baſe ſin is pride that can feed upon excrements?

A ſecond motive taken from the ſin it ſelf may be this: It is the root of all ſin, 2. It is a mother-ſin.indeed it is at the bottome of every ſin, Only by pride comes contention: Prov. 13.10.Prov 13:10whether the contention be with God or man, follow it to the Spring-head, and there you will finde ſelf-opinion; when the pot-ſherd p. 40ſtrives with the pot-ſherds of the earth, contention would quickly ceaſe, but that one thinks himſelf too good to yield to another; and why ſhould I ſtoop, ſaith the proud heart? let him yield firſt if he will; I am the better man, &c. Thus alſo when man ſtrives with his Maker, Pride is at the bottome.

Sin is an interpretative confronting of God, and gives in a negative vote againſt the Command; and therefore it is proclaimed before the Word.

Jer. 13.15.Jer 13:15Hear and give eare, be not proud, for the Lord hath ſpoken. It is pride that will not ſuffet men to put the neck under the yoke of Chriſt.

Verſ. 17.If you will not hear, my ſoul ſhall weep in ſecret places p. 41for your pride; it is pride that ſtiffens the will, and deafs the eare, the proud man knows no other God but himſelf; who is the Lord? I know not the Lord, neither will I let Iſrael go?

Thirdly, Pride, 3. It is aſhamed of it ſelf.as one ſaith is a ſin that is aſhamed of it, ſelf: there is none ſo proud, but would be thought to be humble; as humility is ſo beautiful, that even they that love it not, would yet have the eſteem of it; ſo on the contrary, pride is ſo ugly, that even they that hate it not, are yet aſhamed of it.

What was the reaſon why the Phariſees grace was rejected, God I thank thee, I am not as other men are, &c.? the doxologie was good in it ſelf, and may in ſome caſes become a p. 42ſober Chriſtian: nay, but the proud Phariſee made uſe of it only as a ſtirrop to mount himſelf up into the ſaddle of vain-glory. The Phariſees pride durſt not appear but in the habit of thankfulneſſe. And thus you may obſerve, that men hunt out their praiſes by ſtealth, and ſail to their own applauſe by a ſide-wind. Pride goeth back, as one ſaith, that it may take the greater riſe of glory:

Even this may convince us that it is of the Kingdom of darkneſſe, but it dare not appear, but under a diſguiſe. Have we not reaſon, Chriſtians, to be aſhamed of that which is aſhamed of it ſelfe? we diſtruſt him for a Cheat, that which dares not paſſe under his own name.

p. 43A third ſort of Motives, 3. Sort of Motives, our ſelves.we may fetch from our ſelves.

Firſt,1. Pride lodgeth in baſe ſpirits. it is the badge of a low and an ignoble ſpirit, no temper ſo ſordid & unmanly; a proud man will be ſervile, that he may dominere;Jude 16.Jude 1:16 having mens perſons in admiration becauſe of advantage; a proud man will turn flatterer, and lick up other mens ſpittle for his own ends. Curvatur obſequio, ut aliis dominetur, as one ſaith of Abſalom; the ambitious perſon is firſt baſe, and then cruel. He will creep upon his belly that he may aſcend, and when he is got up, he is inſolent and intolerable.

The earth is not able to bear his wrath.

p. 442. Motive from ſelf, it argues little worth.Secondly, to be ſure, a vain-glorious perſon is a man of little worth; the lighteſt eares among the corne ſtand bolt upright, when the well-loaden are bowed down with their own weight, and look to the earth from whence they ſprang. Heroick ſpirits can hardly beare their own praiſes, while a man of little worth is like an empty bladder, qaickly fill'd with the winde of adulation. The wiſe man obſerves it, As the fining pot for ſilveo, and the furnace for gold: ſo is a man to his praiſe. Praiſe is a furnace that will quickly try of what mettal a man is made. As thoſe mettals which have leaſt ſolidity are ſooneſt melted, ſo where there is leaſt ſolidity p. 45of worth, the heart is ſooneſt diſſolved with its own commendation, and as in the furnace, the light matter evaporates into ſmoke and aire, ſo by praiſe bloaty ſpirits are ſoon puft up and tranſported into a ſtrange diſdain of others, and over-valuing of themſelves.

It is an humbling conſideration, pride came in by the fall, and then man began to be proud, when he had loſt his perfection, he never was lifted up till he had caſt himſelf down from his excellency: empty casks ſound moſt, while the well-fraught veſſel ſilenceth its own fulneſſe, and giveth no echo to temptation. You may eaſilier draw it out, hen make it ſpeak: the Holy p. 46Ghoſt alludes to the metaphor,Prov. 20.5.Prov 20:5 Counſel in the heart of a man is like deep water, but a man of underſtanding will draw it out: take in the next verſe,Ver. 6. and it makes up the ſenſe: Moſt men will every man proclaim his owne goodneſſe; the empty multitude will ſound out their own praiſes, but the man of deep and ſolid worth, muſt be pierc't, if you will know what is in him. This is an infallible obſervation, that pride is found in ſuppoſed worth, rather then in real.

3. A ſtop to grace. Jam. 4.6.Jas 4:6Thirdly, Pride is the great obſtruction of grace. God reſiſteth the proud, but giveth grace to the humble: The Lord loves to poure the oile of his grace into empty veſſels, Intus exiſtens prohibet p. 47alienum; a minde ſtuff't wich ſelf-opinion is not capable of Chriſts fulneſſe.

One well obſerveth,Mant…n. that pride is a greater hinderance to knowledge then ignorance; and the reaſon is, becauſe the proud man thinks he needs no knowledge. Seneca obſerved it, Many might attain to perfection, if they had not thought they had attain'd it already. Humility is the funnel of knowledge, Pſal. 25.9. The meek he will guide in judgement, the meek he will teach his way: double meekneſſe ſhall be honoured with double inſtruction.

Fourthly,4. A blot with men. pride is a vaile upon our excellencies with men; the unſavoury. But in our commendations, we uſe to ſay, Such a man hath p. 48excellent parts, But he is proud; ſuch a woman beautiful, but ſhe knows it; it is like Naamans leproſie, a blot upon a faire character. He was a mighty man of valour, 2 Kings 5.1.2 Kgs 5:1but a leper.

5. A blaſt from God.Fifthly, it is worſe with God: it is a blot with men; but oftentimes it is a blaſt from God. Nebuchadnezzars pride diſinherited him of his reaſon, and turn'd him a grazing among the bruit beaſts.

I have heard of a Divine in our age, (I cannot forgive my ſelf, that I was not more inquiſitive after his name and place, at leaſt not more careful to record them) who having read admirable Lectures upon the Creed, and being earneſtly preſt by his p. 49brethren to publiſh them, for the tranſcendent rarity of his notions, the poore man was ſo overſet with their incautious applauſe: that his over-ſwolne pride brake out into this helliſh blaſphemy: Jeſule, Jeſule, quantillus tu ſine me? (I am afraid to Engliſh it) and added, If I would, I could ſay as much againſt thee, as I have ſpoken for thee. Upon which blaſphemous boaſt he was immediately blaſted, ſo that never after he was able to ſay ſo much as the Lords prayer to his dying day; A dreadful inſtance, and may juſtly ſet us a trembling. Our parts are not given us for Ornament, ſo much as for ſervice, not for our praiſe, but for Gods: and therefore p. 50when we pride our ſelves in them, we invert Gods ends, and provoke his jealouſie, If we would keep what we have, we had need to take heed of glorying.

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

1. G…d doth most hate the ſin of pride. Jam. 4.6.Jas 4:6Firſt, it is a ſin that God doth moſt of all oppoſe. He reſiſteth the proud. God overtakes other ſins, but he meets pride;Pſ. 140.11.Ps 140:11 Evil ſhal hunt the wicked man to deſtruction: a metaphor taken from hounds following the chaſed creature, by the ſent of the foot, till tired out of breath, they overtake her in her covert, and worry her to death. But this is a chaſe of patience, as well as of juſtice, and p. 51gives the ſinner time of repentance, Rev. 2.21.

But God takes a quicker order with the proud; God meets him in his way, and reſiſts him to his face, foreign, he ſets himſelf in battel array againſt the proud man; and diſcharges all his artillery in his face. Thus God followed Cain, Sin lay at his door; Gen. 4.7.Gen 4:7the puniſhment of his ſin, ſlept, as it were, at his threſhold, waiting his repentance. But he reſiſted Pharaoh, that proud Tyrant, who knew not the Lord, and ten times let flie in his face, and at length unhorſ't him in the ſea, in the midſt of his boaſtings. I will, I will, I will, ſaid the proud King, and three times more to that, Exod. 15.9. But while the p. 52word was in his mouth God ſet his battel array againſt him. Thou bleweſt with thy winde, the ſea covered them, they ſank as lead in the mighty waters. Quick diſpatch.

Thus alſo God overtook Judas, but he reſiſted Herod, and while his heart was lifted up with the blaſphemous applauſe of the people, God blaſted him from heaven; and he that could hear himſelf cried up for a God, was made a ſpectacle of greateſt abhorrency before men; Surely he ſcorneth the ſcorners, Prov. 3.34.Prov 3:34ſaith the Original text; The proud man ſcornes others, and God ſcornes him. The Hebrew word may ſeem to have ſome reference unto ſpeaking by an interpreter. It is the ſame word uſed, Gen. p. 5342.23. And this may hint a notable inſtance of pride; the proud man is ſo ſwell'd in his own opinion, that he ſcornes to ſpeak to his neighbour, but by an Interpreter; i. e. he will not ſpeak himſelf, but by another; and ſo God deals with him, he ſcornes the ſcorner: God will not ſpeak to him himſelf, but by an Interpreter; his judgments ſhall interpret his thoughts; he ſhall ſpeak to them in his wrath, Pſal. 2.5.Ps 2:5and vex them in his ſore diſpleaſure; Yea, the proud man doth not ſcorne his brother only, but he ſcornes God too.

And that will make a Second Conſideration,2. Motives on God part. Pride hates God moſt. in reference to GOD.

God doth moſt of all oppoſe this ſin of pride, becauſe p. 54this ſin doth most of all oppoſe God. The proud man doth moſt unjuſtly ſcorn God, and therefore God doth moſt juſtly ſcorn him. He ſlights God, and God ſlights him; Who is the Lord that I ſhould fear him? ſaith Pharaoh, and what is this Pharaoh, that he ſhould dare me? might God ſay; and ſay ſo he did by the interpretation of his judgements.

Other ſinnes oppoſe Gods Will, but pride ſtrikes at his being; Other ſins withdraw the heart from God, pride lifts up the heart againſt God. Pride would not only unthrone God, but un-Ghd him. If pride could help it, God ſhould be God no longer.

I will be God, ſaid the proud Angel.

p. 55And the proud worm man repeats it after him.

Thou hast ſet thine heart as the heart of God. So Tyre, Ezek. 28.6Ezek 28:6**Iſa. 27.8Isa 27:8Babylon and**Zeph. 2.15.Zeph 2:15 Nineveh, ſpeak the ſame language, I am God, and there is none beſides me.

No wonder pride is the firſt of the abominations which God hates, Prov. 16.17. it is that abomination which moſt of all hates God. A proud look, foreignHeb. haughty eyes; the eyes are the very looking-glaſſe of pride; and God hates the reflection of it, it looks ſo like the father.

The devils firſt ſinne was pride: He exalted himſelf, and therefore God humbled him into the bottomleſſe pit of darkneſſe.Noluit Deus pati cohabitationem ſuperbiae.

And thus ſtill (as the Philoſopher obſerved) Gods p. 56great work in the world is, to lift up the humble, and to cast down the proud; you may trace the Srory from Heaven to Paradiſe, and from Paradiſe to this preſent generation. A proud man had need of Gods ſtrength, to ſecure himſelf from Gods vengeance; elſe that ſhall undeceive him with a witneſſe: Wilt thou ſay before him that ſlayeth thee, Ezek. 28.9Ezek 28:9I am God? thats a contradiction which pride it ſelf cannot be guilty of; for a creature, ſuffering the vengeance of God to ſay, I am the God of vengeance. Well, look to it; the higher any man lifts up himſelf, the further he is off from God.

3. It croſſeth Gods deſign.A third conſideration relating to God is, that Pride croſſeth Gods deſign, which the p. 57text tells you is, that no fleſh ſhould glory, but he that glorieth ſhould glory in the Lord.

God hath in his infinite wiſdom ſo contrived the whole model, both of nature and grace, that he might cut off from the creature all poſſibility of glorying, and he himſelf might only be exalted. God hath fill'd the Creation with vanity and mutability. The toil of getting, the diſſatisfaction in poſſeſſing,Eccl. 1.8.Eccl 1:8 and the hazard of loſing, makes the whole world but a mockery or baffle, to the expectation of the ſons of of men, vanity and vexation of ſpirit

And as for grace it cannot preſerve it ſelf, that it is not amiſſable, it is not from the nature of grace, but from divine p. 58compact, Jer. 32.40. and the intervention of a Mediatour, John 14.19. The whole New Covenant is made up of pure grace, from election to glorification, and all put into the hands of a Chriſt, who is made of God, Wiſdome, Righteouſneſſe, Sanctification, Redemption; And why all this, but that no fleſh might glory, but as it is written, He that glorieth might glory in the Lord? This is the plot of divine Providence, which he hath been contriving from the dayes of eternity; the miſcarriage of the firſt Covenant, was not of Improvidence but of Ordination: and it was in order to this very deſign, and therefore for fleſh to be glorying, is to croſſe Gods higheſt project, and p. 59to oppoſe him in that upon which his heart is ſet.

I am the Lord, that is my Name, Iſa. 41.8.Isa 41:8and my glory will I not give to another.

This muſt needs be an affront that God cannot bear; And therefore if fleſh will be lifting up it ſelf, God muſt make good his deſign in the ruine of the proud creature; and if he be not glorified by us, he will be glorified upon us. Let us fear and tremble.

Queſt. But what ſhall we do to mortifie this great ſin of pride?

Anſw. The reſolution of this queſtion, will be the last thing propounded, ſcil.

Some Helps and Meanes briefly.

Firſt,Meanes mortifie pride. if we finde our hearts at any time begin to ſwell, p. 60upon the reflex of any natural endowments: whether outward, as honour, ſtrength, riches,1. Outward excellencies cannot make us happy. beauty, birth; Or inward, as wiſdome, learning, parts, gifts. Let us conſider, Theſe are not the things which will make us happy. As for thoſe external ornaments, they are but as the trappings of an horſe, which adde nothing to his price when he comes to be ſold, like jewels which fancie puts the value upon, rather then their uſe or vertue.

Theſe are none of the man; neither do they render a man honourable, but with thoſe only who do not know what honour is. To be taken with theſe forreign things, argues groſſe ignorance, and thats enough to tame our pride.

p. 61Be they thoſe inward excellencies, Wiſdom, Inward endowments, may leave a man miſerable.Learning, &c. Though they may be of uſe, a man may have them and yet be miſerable; Achitophel was a wiſe man, and yet his own Executioner; Judas wanted no parts, and yet was the ſon of perdition; and without controverſie, none in the world ſo gifted as the Apoſtate-Angels; the devil hath more learning then all the Univerſities in the world can give a man, and yet a devil.

A man may attain to rare perfections, and yet never ſee the face of God, 1 Cor. 13.1, 2, 3.

And even for grace it ſelf,Grace is not ours. ſaving graces they are none of our own; nor left in our own keeping, if they were, we p. 62ſhould quickly prove bankrupts as our firſt Parents did;We cannot keep our grace, nor our grace us. kept we are, but not by our own power through works, but the Power of God through faith; faith keeps us, and God keeps our faith.

We are not justified by inherent right. Job 4.17, 18. Job 9.20 30.Job 4:17Job 4:18Job 9:20And when all is done, we are neither juſtified nor ſaved by our own graces; for our very holineſſe will not endure Gods trial: If I ſhould juſtifie my ſelf, mine owne mouth ſhall condemn me; if I waſh my ſelf with ſnow-water, and make my ſelf never ſo clean, yet ſhalt thou plunge me into the ditch, and mine own clothes ſhall abhor me.

It is Chriſt that is made Wiſdome, and Righteouſneſſe, and Sanctification, and Redemption; we are able neither to get grace nor keep p. 63grace, nor uſe grace of our ſelves, and though we are not ſaved without grace, we are not ſaved for grace, what room is there for boaſting?

Secondly,Second meanes, compare our ſelves with God Iſa. 6.5.Isa 6:5 Let us compare our ſelves often with God. The ſight of God is the humbling viſion; Wo is me, I am undone, mine eyes have ſeen the King, the Lord of Hoſtes.

He the infinite Creator, we poor nothing-creatures; he power, we infirmity; he immutable, we liable to a thouſand changes every houre and moment: he Holineſſe, we impurity; he Majesty, we miſery; he Heaven, and we Hell, as holy Hooper confeſt.

The proud man never ſaw God,Job 42.5, 6.Job 42:5Job 42:6 Now mine eyes have ſeen thee, I abhor my ſelf in duſt and aſhes.

p. 64Third means, Reflect upon corruption.Thirdly, if thy fancied excellencies begin to tickle thee, reflect upon thy corruption, check the riſing of ſelf-opinion, with the remembrance of thy undecencies before God. A godly Miniſter being ask't how he kept his heart humble under ſuch rare abilities as God had given him; made only this reply, I warrant you I have corruptions enough to keep me humble; the truth is, we have nothing that we can properly call our own but our corruptions. If men would be more in confeſſion of ſin, and in duties of humiliation, their hearts would not be ſo lifted up. Proud men uſually are prayer-leſſe, faſting and prayer are the beſt way to caſt out p. 65the devil of pride.

Fourthly,Fourth meanes, eſpecially our pride. the very ſenſe of our pride were enough to humble us, whatever our excellencies be, pride turnes them into ſo many idols. Pride turn'd Angelical perfection into helliſh principles, inſtruments of darkneſſe to fight againſt God. Behold, let us grow humble the ſame way we grow proud. Pride turnes humility it ſelf into an argument of pride: let grace turn pride into an argument of humility: the diamond is cut by the diamond, our very pride may be a great help to the mortifying of our pride.

5. Our Accompt, Fifth means, R… member: Accompthat we are to make in the day of Chriſt, may exceedingly check riſing thoughts: if p. 66our receipts begin to puffe us up, remember when all theſe come to be anſwered for, where wtli be our glorying then?

Luk. 19.16Luke 19:16Improvement will then be our glory, and not our poſſeſſion, and not that neither, but as we can put our accompts into the hands of a Mediatour.

Eph. 1.6.Eph 1:6He hath made us accepted in the beloved.

Sixth meanes, Imitate the Saints.Sixthly, Write after the copy of the Saints and Servants of God in Scripture. In the whole ſacred ſtory you ſhall finde, that the more excellent any have been the more meek. Jacob leſſe then the leaſt of all Gods mercies; and Paul leſſe then the least of all Gods Saints. The greateſt of ſinners, but the p. 67meaneſt of ſervants: and when he had done all, more then any, Yet not I, &c.

Oh rare patternes! Go you, and do likewiſe. Indeed true gtace doth humble: the very work of grace is to abaſe ſelf, and to exalt God.

Seventhly,Seventh meanes, Learn of Chriſt. Mat. 11.29.Matt 11:29 But above all patternes, propound to your ſelves the patterne of Jeſus Chriſt, and it is indeed his own meanes.

Learn of me, for I am meek and lowly in heart.

The Incarnation of our Lord, was the greateſt condeſcenſion that ever was, wherein God himſelf was humbled, that man might not be proud; and the whole life and death of Chriſt, was nothing elſe but a copy of humility, that we might learn p. 68by pattern as well as by precept, not to glory, Learn of me. He that will not take Chriſt as his pattern, ſhall never have him as his Saviour.

Eighth meanes, The advantage of humility.Eightly, and in a word, Remember, no man ever loſt by humility: a man may be too high, but he cannot be too low, the reaſon is, becauſe the lower we lie, the higher do we exalt God; and the leſſe we glory in the fleſh, the more we ſhall glory in the Lord, which is Gods deſign, and mans duty. That as it is written, He that glorieth let him glory in the Lord.

Conſider what I ſay, and the Lord give you underſtanding in all things.

foreign.And now for this young Gentleman, whoſe ſad funerals p. 69we this day celebrate with weeping eyes and mournful hearts: if we firſt take a view of the man, we ſhall have a freſh evidence, what little cauſe there is to glory in any thing that is called fleſh.

There were many excellencies and perfestions concentred in him, which as they did render his perſon amiable while he lived, ſo they may ſerve as precious ſpices to embalme his memorial, and render his name honourable now he is dead.

His incomparable worth, had I time or skill to expreſſe it, might appear under what aſpect ſoever you can look upon a man: I ſhall ſpeake of him under a fourefold notion, ſcil.

p. 70Repreſented under a fourefold notion.As a

1. Gentleman.

2. Chriſtian.

3. Son.

4. Dying man.

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

His Recreations.His recreations were not only innocent, but honourable; that which he eſpecially uſed, was the riding of the great horſe, an exerciſe not only manly, but martial, by which he did put himſelf into a capacity p. 71of ſerving his countrey in warlike affaires. And yet theſe honourable diverſions were very rare, to ſhew he did rather uſe recreation then love it. They that knew him from a child, have obſerved that he hardly uſed any kinde of game ten times in all his life.

The truth is,His Studies. his ſtudies were his recreations, which from his childhood he did ſo naturally affect, that in the climax of literature in which he was aſcending, he was alwayes a forme or two before his age, and in every part of learning which he was put upon, from time to time ſo eminently proficient, that he was the envie of his fellow-pupils, and the boaſt of his Tutours. His ſtudious diſpoſition p. 72was ſo tempered with ſweetneſſe, that it was hard to ſay, whether he gain'd love or learning faſter from his teachers.

Parts.Nature had highly befriended him, as with an excellent ſpirit, ſo with rare parts, and he again did make nature a moſt ingenious requital, by improving the ſtock ſhe lent him, ſo that he might truly borrow the language of the faithful ſervant in the Goſpel, to give in his account to nature, Behold, thy talent hath gained ten, He was a meek ſpirit,Et Pluteum caedit, & demorſos ſapit ungues. Perſ. yet proud beyond parallel only in this, that he ſcorn'd to be conquered by any difficulty in ſtudies. When he was of Chriſt-Church in Oxon, before he had been there a p. 73year, he obtained the favour to have a Key of the Colledge-Library, where his friends that came to town, uſually found him detained in his ſtudies, while others were abroad, diſpiriting themſelves, (at the beſt) in their vaine recreations. All the while he was there, he ſubmitted himſelf to keep Exerciſes in the Hall, from which till he came to the houſe, Gentlemen-Commoners accounted it their priviledge to be exempted: that piece of Reformation (if yet alive,) is a debt that is owing to his genius. Mr. Ford then Student of Ch. Ch. Oxon.After he had been two yeares ſtanding in the Univerſity, his Tutour, a learned and conſciencious man, ſcrupling the then engagement, was put from p. 74his place; and this young Gentleman, his father propoſing another Tutour to him;His Proficiency in the Univerſity. he made it his humble requeſt, that ſince he and his firſt Tutour muſt be divorced, he might ſpend the remainder of his Ʋniverſity-life, as it were in a ſingle ſtate; ſo immeaſurably intent he was upon his ſtudies, that he look't upon a Tutour, as a kinde of diverſion rather then advantage, and to that end he begs leave of his father, to performe his Exerciſes for Batchelour of Arts, that by that meanes he might be manumitted by the Univerſity from a Tutour: His father conſented, and he obtained his G…ace as eminenter doctus.

The truth is, all the Eſſayes that ever paſt from his p. 75pen, were of that impreſſion; ſavouring of a ſolid judgement, and a ſparkling fancy. When he came to the Innes of Court, His entrance upon the Law.he improved his ſtudies ſo prematurely, that he had the favour to be called to the Bar, before he had compleated his full time. And when he had entred upon the practice of the Law, (which he did not long before his death) his modeſty was mixt with ſuch acuteneſs, that it did invite countenance and encouragement from divers of the grave and learned Sages of the Law, His favour with the Judges.ſome of them calling him to ride circuit with them, and others giving him the honour of the primacy of motions, whenever he appeared at the bar.

p. 76More might be added upon this account. But I had rather preſent him to your fuller view, as

Second Notion.A Chriſtian.

And there you ſhall finde him ſevere and conſtant in his devotions, both publick and private.

His great reverence in publick worſhip.He was a ſtrict Obſerver of the Lords day, both in the Church and in his chamber; He was far from their temper, who while they would avoid ſuperſtition, unhappily run into the other extreme of undecency in publick worſhip; ſome there be, who as one ſaith, have ſpiritualized their religion into juſt nothing: and as if God had paſt over his right in the outward man to the devil, think they can never be p. 77rude enough in the ſervice of God; but this Gentleman had attained to an happy mixture of reverence and spirituality: his outward deportment of body, was nothing elſe but an happy indicium of the ſoules motion, both which he taught uniformity in the Worſhip of God; the outward man did not turne Separatist from the inward, but as bought with a price, 1 Cor. 6.20.1 Cor 6:20he glorified God in his body and ſoul, which were the Lords. His ca…e to call to mind what he had heard.As ſoon as he came home from the publick Ordinance, he was obſerved immediately to betake himſelf to his chamber, there to meditate and pray over what he had heard, ſo obſerving the rule which ſome Divines give, to come out of holy p. 78duties, as out of a ſweat, by degrees; an argument that he did not ſet judgement only, but conſcience on work alſo in hearing, and went not to the Ordinance to judge the Word, His readineſſe to communicate to others.but to be judged by it. When he came down into the family, he would be imparting what he had got; and like a good Scribe instructed to the Kingdome of God, Mat. 13.52.Matt 13:52he would bring out of his treaſure, things new and old: which he would do with ſuch judgement and affection, that it ſeemed to them of the family, a Sermon rather then a Repetition. I ſay, them of the family, for he knew his bounds, within which to be idle, he held it as great a ſin as to be excentrick.

His gracious carriage in his fathers houſe, toward all relations.He truly carried himſelfe p. 79like the firſt-borne in his fathers houſe, and minded the duties more then the priviledges of his primogeniture. In his fathers abſence he undertook the care of family-duties, reading the Scriptures and prayer, which he would perform with much judgement and affection, and that even before he went to the Ʋniverſitie; and in all other family-offices, as rebuking, admoniſhing, counſelling, instructing his inferiour or coordinate relations, (as occaſion required) he alwayes mixed ſuch ſweetneſſe and prudence, as juſtly gain'd him the respect of a father, and the love of a brother. What a loſſe hath that family ſuffered in a firſt-born!

As to his private devotions p. 80His private devotions.he began and ended the day with God; ſevere to his cloſet-duties morning and evening, as one that had learned to look upon holy duties, not as a burden, but as a Priviledge. He did profit plus orando & cogitando quam legendo & audiendo. Aug. though he deſpiſed neither.

In his ſtudies about foreign, matters of religion, he was of a ſearching, but not (the diſtemper of our times,) of a wanton ſpirit, ſtudying rather the ſatisfaction of his own judgement, then the puzling of others: He was very knowing, but yet extremly modeſt: His Virgin-minde was not vitiated with any of the morbid humours of the times; he took great p. 81pains to know the truth,His pains in matters of Religion. but was not at all (bleſſed be God) affected with novel and unpractical curioſities, though never ſo ſpecious.

It is very ſad, to conſider, how many fine ſpirits, thorow too much delicacy from ſearchers are turn'd ſeekers & of ſeekers are at length reſolv'd into down-right Atheiſts; I would I ſpake without book, and if ever, that herein I were uncharitable.

He was very judicious, but not at all cenſorious. He deſpiſed not other mens abilities, though ſhort of his own, nor would eaſily judge them that diſſented from him in opinion.

He expreſt a rare reſpect to godly Miniſters; Reſpect to godly Ministers.quite contrary to the temper of p. 82our times, wherein many do account it a gallantry to put ſcorne and contempt upon that deſpiſed function. No Gentleman that ever I knew of his age, could better judge of parts, and yet value fidelity more then he.

His MeekneſſeMeekneſſe and humility, which in many are but moral vertues, (and whereof the major part of men fall ſhort) were in him (we have good ground to believe) baptized into Goſpel-graces, andby the teaching and operation of the Holy Ghoſt. He was hardly ever known to be in paſſion, and never beſtowed an uncomely name, upon any the meaneſt of his own or his fathers ſervants, though peccant. Humility.He took the greateſt notice of other mens excellencies, p. 83and the leaſt of his own, that ever I ſaw. I ſay again, he was a Gentleman of excellent parts and graces, and knew it not.

His ſcire was enough to him,Perſ. though it was latent to ſtanders by. He carried it the humblieſt, under that rich furniture wherewith Grace and Nature had honoured him, that is imaginable.

His temperance was eminent, Temperance.he did eat rather for neceſſity then delight, & for many yeares drank nothing but water, till with mortified Timothy, the weakneſſe of his ſtomack, and his often infirmities neceſſitated him to make uſe of the Apoſtles diſpenſation.1 Tim. 5.23.1 Tim 5:23

Of a liberal diſpoſition, Liberality.and p. 84farre from the love of money; he ſpared much out of his perſonal allowance for charitable uſes, and would often ſay, If God ſhould pleaſe ever to make him Maſter of a large eſtate, he would beſtow the over-plus in bringing up of poor Scholars at the Ʋniverſity. Such was his love to learning, that in the morning of his youth he was ſtudying, not only to be learned himſelf, but how to promote the intereſt of Learning.

Modesty.His modeſty was incomparable: there was nothing unſavoury or undecent, that was ever obſerved in his language or behaviour; yea, his modeſty was ſuch, that by means thereof he obtained an happineſſe that few of the ſons of Adam know, and p. 85that is (as it is believed) he never came within the reach of a temptation. Happy man!

In a word, the feature of his body, was but Icon animae, his ſoul made viſible; exceeding beautiful, not a blemiſh in him from top to toe. As if Nature and Grace had contended which ſhould outvie the other in her workmanſhip, it would not be an hyperbole, if I ſhould ſay, never ſoul finer bodied, The ſuitableneſſe of the outward and inward Man.and nebody better ſoul'd. I have much ado to forbear to call him, Deliciae humani generis.

They that knew him quite through, have deem'd him worthy of ſuch an honour.

Thirdly,Third Notion, take a view of him as he was

A Son.

p. 86And there you ſhall finde him an eminent patterne of filial reſpect, unto all Gentlemen of his rank; it is hard to ſay, whether he loved or honoured his Parents moſt; he was troubled with nothing but what troubled them, and ambitious of nothing ſo much as of their content and ſatisfaction. It is a paſſage worth remembring, that after he had made ſome entrance on his ſtudies in the Law, his father and mother, tender of his content, encouraging him cheerfully to perſiſt, and telling him the worſt was paſt; every day, for the future,His childe-like care and delight to pleaſe his Parents. would render thoſe ſtudies more pleaſing and profitable, He did ingenuouſly profeſſe unto them, that the ſatisfaction which he gave p. 87them in that way, would countervail the greateſt difficulty he could meet with; and that if he ſhould finde no other pleaſure or profit then that, he would never deſiſt nor be diſcouraged. Upon this Model was all his carriage towards his Parents, formed from his very infancy.1 Kings 2.19.1 Kgs 2:19 He had learned of Solomon to give them the greateſt reverence that might be, and never grieved their ſpirits, but at laſt, in dying. It was an high expreſſion I had once from his father (and I believe it was no hyperbolie) That his whole life was ſo ſatisfactory to him and his mother, that they could not remember one entire week together in it, which if he were to live over again, they could wiſh he ſhould p. 88otherwiſe ſpend then he did: To which he added as an acknowledgement of divine favour, that he was ſo bleſt of God all along, that if God at his birth had promiſed whatſoever they could have deſired for him, for near twenty two years (the time he lived) upon condition they ſhould then be willing to reſigne him back again, they could not have asked more of God, then he did bestow upon him, for their comfort, and to make his perſon valuable. Ah, how few ſons be there in the world, the Chriſtian world, to whom their Parents can give ſuch a teſtimony! Behold, here a worthy pattern for young Gentlemens imitation.

When we reade the fifth Commandment, and the Apoſtle p. 89his Comment upon it, Eph. 6.2. it might leave ſome wonder upon our ſpirits, why ſuch matchles obedience ſhould fall ſo ſhort of the Promiſe.

But that, 1 Tim. 4 8. tells us of a promiſe of the life to come, as well as of the life that now is; and therefore if God, inſtead of a long life on earth, hath tranſlated him into eternity in heaven, Mortality is ſwallowed of life, and the Promiſe made good with infinite advantage.

Thus I have preſented him to you, as A Gentleman, A Chriſtian, A Son. Look upon him but once more, under the fourth notion propounded, ſcil.

As a dying man,Fourth notion.

and you ſhall ſee him no more till the Reſurrection. p. 90And yet here you cannot expect much, at leaſt, not to anſwer the proportions of ſuch a faire and exemplary life; the nature of the**The Small Pox. diſtemper, putting him into a capacity, not ſo fit to communicate what he felt, or to receive what might have been ſeaſonably tendred from others, though in this later reſpect the modeſty and tenderneſſe of his deareſt relations towards friends, that deſired to have ſerved him in a perſonal attendance, was ſtronger then their friends fears. Yet God was pleaſed in wonderful goodneſſe, to put his bridle into the mouth of the diſeaſe, ſo that though it did caſt a cloud upon the bright firmament of his underſtanding, yet it did not p. 91tranſport him unto any undecency. It was wonderful to ſtanders by, that during the tiranny of that froward diſeaſe, (which was about a fourtnight) there was nothing of frowardneſs that fell from him, but he retained his native ſweetneſſe of ſpirit till the laſt breath.His conſtant patience in his ſickneſſe. He bare the pains of a violent ſickneſſe, with that calmneſſe and ſerenity, as if he had not ſo much as wiſh't to be in any condition, but what he was; to which purpoſe he moſt Chriſtianly expreſt himſelf once to his mother; That he bleſſed God, God had fitted him for a bed of ſickneſſe, and that he could fancie it all the things which he delighted in.

It hath been the commendation of ſome eminently p. 92learned and godly, Ministers themſelves, that under their ſore torments they groan'd, but they did not grumble, and indeed it was much, and a mighty power of God to ſuſtain and reſtrain the ſpirit under ſuch mighty burnings, (as they truly phraſ'd their agonies:) This Gentleman did neither; even while ſenſe was alive and quick, he would ſay of his greateſt ſufferings,

This is nothing but what might be eaſily borne, do with me what you will.

I hope God made good to him that promiſe, Jer. 33.24. The inhabitant (of Sion) ſhall not ſay, I am ſick: the people that dwell therein ſhall be forgiven their iniquity. Senſe of pardon took away the ſenſe of paine.

All his trouble was to ſee p. 93his dear relations troubled for him, whom he beſought with greateſt tenderneſſe and humility to be comforted, His cheerful ſubmiſſion to the will of God.telling them, I am willing God ſhould do with me what he will.

As his diſtemper increaſed, God increaſed his patience, and finding weakneſſe growing upon him, the night before he died, he told his Parents, who were continually with him, that he thought he ſhould ſee them no more here, humbly begged their bleſſings and prayers, in the midſt whereof (ſome houres after) he fell aſteep.

I have ſaid much, poſſibly ſome may think, too much; but they muſt be ſtrangers to hm. They that knew him, and knew him intimately, p. 94will not only be ready to ſubſcribe this Teſtimony, but judge me ſparing in what I have ſaid on his behalf.

The Cl…ſe.And now what ſhall I adde in the cloſe of all, but only this, ſcil. that this young Gentleman lieth before us as a witneſſe and evidence to my text and doctrine, that all humane excellencie is but fleſh, and therefore not to be gloried in.

Truly in all this beautie which God put upon him, he himſelf did not glory; ſome are miſerable and poor, &c. and yet know it not. He was rich, and abounding in natural and ſpiritual bleſſings, and yet knew it not. And thus by his example, he being dead, yet ſpeaks to us in the language of the text, p. 95Glory not in fleſh.

I have ſeen, ſaith the Prophet David, an end of all perfection, Pſal. 119.96. He had ſeen wiſdom, and the perfection of wiſdom in Achitophel, and he ſaw an end of that.

Beauty, and the perfection of beauty in Abſalom, and he ſaw an end of that.

Riches, and the perfection of riches in Doeg, and he ſaw an end of them.

Strength and the perfection of ſtrength in Goliah, and he ſaw an end of that. Et ſic in caeteris.

Surely Brethren, you have ſeen many excellent gifts and graces in this Gentleman, and compared with his age, we may adde in their perfection, but behold, excepting thoſe which were founded in p. 96Chriſt and the Covenant of grace; death hath put an end to them all.

His Sun is gone down, ſhall I ſay at noon-day? nay, verily in the morning, almoſt as ſoon as it began to ſhine, and who would not mourn to ſee ſo much beauty, learning, modeſty, ingenuity, meeknes, wiſdom, grace, goodneſſe, ſo early buried with him in one ſepulchre?

Young Mr. KINGSMEL LƲCYE is gone down to the grave, they that can weep let them weep.

It might well be a wonder to us, that this Gentleman, being of ſuch rare temperance and moderation in diet, ſleep p. 97and recreation; death ſhould finde corrupt matter enough to boile up into ſo loathſome and malignant a diſtemper.

But Chriſtians, death and our bodies have one conception in the womb, and is impatient of confinement. Sin is a fuel, which death eaſily kindleth into a flame, to burn down the moſt faire and beſt-built ſtructures of Nature.

And God, as you heare, hath his deſign in it, and let God, ever be magnified for and in that deſigne; and that is,

That no fleſh may glory in his preſence, but according as it is written, let him that glorieth glory in the Lord.

p. 98The Lord accompliſh this bleſſed deſigne, not only upon us, but by us for Chriſts ſake.

To God only be glory for ever. Amen.

FINIS.