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

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

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

The warrantableness of it, 2 Chron. 32.33. might be clearly evinced, both from what we read in Scripture Acts 9.99., as also what we sind to be practised amongst the Antients: who as a Dr. Spurstow in his Sermon preached at the Funeral of the Lady Viner. present Divine in our Nation hath observed, did oft­times mingle the prayses of their dead friends, with their sorrowful mournings over them. It is not so much the lawfulness, as the expediency of thus doing, which is so much scrupled. The great miscarriage (as the same Author expresseth) which hath brought this way and practice, both under suspition, and censure, hath been the Golden commendations that some have be­stowed upon worth-less Persons. But I perswade my self, that the eminency of worth and merit, which was so resplendent in that Honourable Person whose Fune­ral rites we now solemnize, will cause, that I should rather incurre your Ceusure, by my silencing the due Character that may be given of him, than your suspiti­on, by an unfeigned, and impartial expression of it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Man, Paraphrased. who is the glory of the Creation, Gods master­piece; and not only this, or the other man, but every man; and not every man, at sometime, in some con­ditions, not man, when dead, or if living, yet in an afflicted estate, or the like, but every man whil'st living, yea, when he is in the height, perfecti­on, and accomplishment of all Creature-comforts, when standing on his tiptoes, Mr. Gase in his Sermon 1 Corin. 1.29. when in his best beauty, and bravery; what is he then? not (saith one) only a mixt creature, a compound of folly and wisdom, weak­ness and strength, light and darkness, flesh and spi­rit, beauty and deformity, substance: and vanity But he is altogether vanity, the very sink, and center of all the vanities in the world. If man be a compound creature, it is of all the vanities under Heaven; and to this the Holy Ghost sets a double Seal, one at the begin­ning of the sentence, and another at the end.

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

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

• 1. That man is a very vain thing, yea, vanity it self.
• 2. Not only this, or the other man is so, but every man.
• 3. Every man in his best estate is altogether vanity.
• 4. How difficultly so ever any are brought to believe this, yet it is a very great truth, and that which is a­bove all objection.

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

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

For the proof of this you may consult these Scrip­tures, Psalm 144.3, 4. Lord what is man, that thou ta­kest knowledge of him, &c? and why do [...] David thus reason? in the next words he tels us, man is like to va­nity, his dayes are as a shadow that passeth away. Man is like to vanity, in the Hebrew it is Adam is like to Abel, [...] now Abel, as I told you before, signifies vanity, and it is sometimes put to express an Idol, as Jerem. 2.5. Thus saith the Lord, What iniquity have your Fathers found in me, that they are gone far from me, and have walked after an [...] * 1 Corin. 8.4.Idol? Now the Apostle tells us, that an Idol is no­thing in the world; It is the vainest thing in the world, or the greatest vanity: man is become even as one of these; he in his best estate is but a representation of a thing which is not so that upon the point, it is as much as if David had said, Man is nothing.

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

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

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

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

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

I might instance in sundry other particulars, as

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

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

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

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

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

Thirdly, Not his estate of Glory. by mans best estate, as is not meant his estate of Innocency, nor his estate of Regeneracy: so much less his estate of Glory; this is the best estate of all. This is better than the estate of Regenerary; because though in that be the truth of grace, yet there is not in it the perfection of grace: yea better than Adams estate of In­nocency; because though in that he had perfection of holiness, yet it was loseable, he being (as you know) endowed with freedom of will, either to stand, or to fall; [Page 15]and we too too well know, that he did fall; but as to this estate of Glory, the holiness, and happiness of it, is both perfect and perpetual, it is sure and cannot fail, hence it is called an inheritance incorruptible, 1 Pet. 1.4.and unde­filed, and that fadeth not away. Man when exalted to this estate, shall be fully freed from all manner of vanity; and we may alter the words and say. Surely every man in this his best estate, is altogether felicity, or altogether Glory.

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

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

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

Secondly, Mans best mo­ral estate is vanity. as man is vanity in his best natural estate, so also in his best moral estate: that is, take him when his natural parts are brought to the greatest height that Art and diligence can bring them unto: when he is wisest, learnedest, when his heart hath had the great­test experience of Wisdome and Knowledege as Solomon Phraseth it. Is he not then even altogether vanity? Is he not equally obnoxious to the stroak of Death? how dyeth the Wise man as the Fool? Eccles. 2.16. As the stron­gest man cannot resist Death, so the wisest man cannot evade Death: D [...] with one black Theta, soon re­futeth all our Wi [...]ome, and putteth at once a period to our reading, and to our-natural being. How good therefore is that counsel which the Prophet Jeremiah giveth. Jer. 9.23. 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 let him that glorieth [Page 17]glory in this, that he understandeth and knoweth the Lord.

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

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

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

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

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

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

Secondly man in his best estate is altogether vanity, in that he hath no permanency or stabilitie, but is continu­ally subject to change and alteration. That which sets the glory of God highest in opposition to the vanity of the creature is, that with him there is no variableness, [Page 19]nor shadow of turning, James 1.17. now in opposition to this point of highest perfection in God, lieth the lowest point of the creatures vanity, namely, that in them is nothing but turning. 1 Cor. 7.31.The fashion of this World passeth away saith Paul, it is ever passing, never standeth at a stay; thus is man even when in his best estate: man that is born of a woman is of few dayes and full of trouble, he cometh forth as a flower and is outdown, Job 14.1, 2.he fleeth also as a shadow, and continneth not: I might multiply many other particulars, but I tak it, that these two are here principally meant and intended by vanitie, of these the Prophet had been immediately before speaking, in the fourth and former part of the fifth verse of the Psalm.

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

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

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

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

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

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

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

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

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