THESE words are very plain, and very full, and very mortifying. Man, a noble and reasonable creature, of a curious body and an immortal spirit, may he not be a little proud of his talents, his capacities, his enjoyments, and his rever­sions?—No; he is an empty and a brittle thing: Man is vanity.—Yes, some men: perhaps the gene­rality. But are there not others exempted from the character? The wise, the learned, the rich and no­ble, the beautiful and strong; persons of wide fame or high authority, princes and emperors at the head of mankind, are these so too? Yes; every man is vanity.—Sometimes perhaps, in some circumstances [Page 4]and at some certain seasons: But not in his fairest appearance, and brightest glory. The king sick, or the scholar asleep may be so: but is the rich in the midst of his possessions, the general at the head of his army.—Yes, every man at his best estate is vanity.— Allow men; all men, and all men in their best estate, are vain: a little vain it may be. Nay, vanity itself, in the abstract. Well, granted, in a few things, per­haps in many: But sure the idea may stop here. Nay he is altogether vanity. These are assertions perhaps: a bear hypothesis: a speculation only, not well ground­ed. A topick of amusement or dispute, but not demonstrated conclusion.—Nay, it is most certainly so. Verily every man at his best estate, is altogether vanity.

NEVER was a sentence more strong and forcible. Every word has an emphasis upon it. Man, not barely vain, but in the abstract, vanity. Not in a little but altogether vanity. Not in his worst condition; but in his best state. Not some few; but every man. And all this not a precarious assertion, but a most cer­tain truth. VERILY every man at his best estate is alto­gether vanity. This lies before us to illustrate and improve.

[Page 5] 1st THEN; I am to illucidate and demonstrate the proposition, that every man at his best estate, is alto­gether vanity. And here I might premise, that man, at his first creation, was not vanity, in that compleat sense, in which he is since. He was made a little lower than the angels and crowned with glory and honour. There was a real glory abiding on him: something solid and substantial; till sin broke, and soften'd, and destroyed his frame. By his fall from GOD he became vain in his imaginations: and hence he diffused vanity and the curse through the lower cre­ation.— So was the creature made subject to vanity, by the transgression of Adam, the lord of this subjected earth. He became vain first, in that bold attempt after godhead, when he eat the forbidden fruit. The vain man fancied that he had divinity within his reach: and the serpent fed the illusion. Gen. iii. 5. For GOD doth know, that in the day you eat thereof, that your eyes shall be opened; and ye shall be as gods, knowing good and evil. Ravished with the gaudy phantom, the foolish, presumptuous creature catch'd at it, tried to grasp it to his bosom, and hug and enjoy the bliss: But how disappointed was he! It glided from his [...], it mocked his caress, it appeared nothing but a gilded cloud, a fleeting shadow; meer vanity. So that even then, at his best estate indeed; while he stood fair as a cedar in the garden of GOD, he was deceived by va­nity; [Page 6]and confest himself vanity. Man being in honour abideth not. But since the fall, O what compleat va­nity is the race of Adam? Verily every man at his best estate is altogether vanity. Let us, if you please, in­stance a little, and see if the assertion cannot be made out. Take the man in all the fine lights in which your fancy can place him, and let us try what we can make of it.

1st IN his best estate of riches, he is no better than vanity. No worldly man ever did arrive at all the riches which his vain mind wish'd for. But form the idea better than the fact.

SUPPOSE a man possest of all the wealth of the earth.—Suppose him seated in the midst of plenty, his tables cover'd with all kinds of luxuries, and all round stand his unnumber'd slaves to execute his sovereign orders. His coffers are mines of gold and silver. They teem with coin, and blaze with jewels.—He is cloathed in purple and fine linen, he sets upon an ivory throne, in the midst of a marble palace. Round about are his gardens, his orchards, his groves and his fields spreading in an endless prospect. Issuing from these, he enters into magnificent cities, and walks through streets of his own houses; every one, as he passes, [Page 7]bringing in tribute and revenues. In a word, the treasures of the world pour into his magazines, and he shall be the proprietor of all regions where the sun visits.

WELL, here is an ideal rich man: such an one as never was really in the world: but we set him in his best estate, that we may keep to the text, and attend to the conclusion. See the overgrown wretch then: and what do you behold! Why first of all, a huge lump of vanity, a proud, haughty, disdainful mortal, valuing himself upon the most adventitious and exterior thing in the world. For all this his riches, he may be an ideot, a sot, a villain without honour or conscience. He may be sick and in pain; he may be despised and hated; no man may have a good thought of him; and at last he may die young, after he has lost all his wealth too, and not have a friend to close his eyes.

WHAT think you now? Is this best estate vanity or not? See the succeeding verse of my context: Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches and knoweth not who shall gather them.

[Page 8] THUS you see the sacred conclusion of the HOLY GHOST upon riches, that they also are vanity: That man at his best estate in these is no better himself than vanity. Never let us call them substance any more.

2. CONSIDER the man at his best estate of honour, and lo! here he is also vanity. Suppose he is lifted to the pinnacle of earthly dignity, seated upon the su­pream throne, and gazed up at by a whole world of conquered nations. Suppose him rolling in his gilded chariot, thro' a range of triumphal arches, with a thousand fettered monarchs marching in procession, before the ravish'd victor. Round about are torn standards and broken armour, the trophies of his success, and the monuments of his glory. And now, applauded by millions he rides along, while the sky echoes with his name and his honours. But what is this hero now, but another demonstration of my doc­trine: Man at his best estate, and vanity? Amidst all this vain pomp and glitter, may not his mind be uneasy, and his body in pain. May he not think, ‘These people who acclaim me to day, may hiss me to-morrow.’ Or may he not remember amidst all, that in a few hours more death will strip him of all, hurl him from all, and this poor shirt be all the great conqueror carries away, and six foot of earth be all he [Page 9]takes up. The dignity of this earth then is no securi­ty against this abasing character inscribed upon it, vanity. The most honourable are no more secured than the vilest and most abject: But of both alike it is the scripture assertion, Psal. lxii. 9. Surely 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. Near o'kin to this is the next head.

3. AT his best estate of fame and reputation, man is altogether vanity. Suppose the man not only to be raised above all in outward marks of respect and dig­nity: but every one shall love him in their hearts; they shall respect and admire him: They shall talk every where of his excellencies, and every one believe what they say. They shall spread his fame far and wide, and he shall be universally known, and as uni­versally valued, from the most judicious critick to the lowest plebean.

WELL; and what can be a fairer picture of vanity in the whole world? What is more uncertain, than the esteem of men; the breath of common fame? What more swelling and more empty? 'Tis vanity in the abstract: an idle bubble, blown up by the uncer­tain breath of others, that breaks in the attempt to catch it.

[Page 10] A MAN the most applauded by others, may be the most miferable creature in the world, in the sensations of his own mind. All the pompous titles of an oriental monarch, are but great swelling words of vanity. A small transition will bring us to say,

4. MAN at his best estate of power and authority, is altogether vanity. This carries in it a distinct idea from honour and fame: For a man may receive the highest marks of dignity, and titles of honour, and may be really esteemed, and universally applauded, and yet his authority and command may be very small. He may have great influence to attract, and but small power to oblige.

BUT suppose a man advanced to the throne of su­pream empire; a sovereign monarch, absolute and ar­bitrary in all his edicts.—On his breath hang the souls of millions. In his secret breast is deposited the march of armies, and the fate of nations. Peace, or battles, retreat, or bloodshed, or safety, or destruc­tion, wait the mandates of his despotick voice.

SUPPOSE he has not a rebel in his vast empire; or if he had thousands he has power to crush them in an instant, and only would appear the greater by [Page 11]the bold, successless opposition. And now what's the consequence? why just the same still, advanc'd to the best estate, he still remains vanity. Notwithstand­ing all his authority, may he not be a slave to his own lusts? May not ambition, revenge, luxury, pre­sumption and despair tyranize over him by turns, and claim a divided government in his soul? And after all, may he not, must he not resign it in death! At once the blast is given, and the bubble breaks.

5. MAN at his best estate of pleasure is altogether vanity.—Suppose him surrounded with every object, fair to the eye, tuneful to the ear, delicate to the touch, fragrant to the smell, and delightful to the taste. Suppose the generous wines flow round; and the sprightly concert strikes up: wit and laughter shall wake the genius and shake the hall. The gay turn, the sly remark, the smart reply; ingenuity, mirth and good humour shall be heard from all corners.

AND O what a scene of abundant vanity have I here open'd! Here's a room full of dying creatures, upon the edges of eternity, just stepping into it, and O how senseless! abandon'd! frantick! Noise and clamour, thoughtless impertinence, and empty jesting, sensual gratifications and idle game, make up that strange mon­ster [Page 12]call'd earthly pleasure. O how unfit for the choice of such creatures as we! how unequal to the capaci­ties of a reasonable soul! how short-liv'd, and uncer­tain, and transient! The pleasures of sin are but for a season: and even while they last, are vain and unsub­stantial too. Eccle. ii. 1, 2, 3. I said in my heart, go to now, I will prove thee with mirth, therefore enjoy plea­pleasure: and behold this also is vanity. I said of laughter, it is mad: and of mirth, what doth it? I sought in mine heart to give myself unto wine, and to lay hold on folly.

6. MAN at his best estate of body is altogether vanity. —In the former trials, I suppos'd the man to have all exterior advantages: but now if you please you shall approach to add interior to them. Suppose then amidst all this plenty, this dignity, fame, power, and mirth, the man enjoys a strong and regular gust of appetite, to taste the various delights. Suppose him strong, lively, active, of a firm constitution and warm blood, glowing with the flush of youth, and hardy in the vigour of health: yet in this sense is the conclu­sion sacred, Eccl. xi. 9. Childhood and youth are vanity. Suppose him in the bloom of years, beauty adorns his cheeks, and proportion shapes his limbs, and every one gazes with eyes of approbation and love. Yet then is the conclusion also true. Prov. xxxi. 30. Favour is deceitful, beauty is vain. Poor vain creature, why are [Page 13]these conscious airs, and that fluttering attire? Must not all this beauty fade? In a few moments more, will not those fair colours vanish from your face, and the eyes fix, and the lips turn pale? So a bubble shines, and dances upon the smiling surface of the flood, and in an instant disappears, the beautiful round is lost, and its place is no more found.

7. MAN, at his best estate of soul is altogether vanity. The thought now rises, and the conclusion grows strong. We may easily conceive a plentiful estate, outward honours, scenes of mirth, and a healthy body, and yet pronounce vanity upon all, while the mind was not adapted to taste the pleasure: But suppose it is, yet sure now the point is made out, and the man is altogether vanity. Suppose the owner of ten thousand volumes has rode post through his pages, yet may not the fine library line the walls of a narrow soul? Has the man a smattering of half a dozen languages; tho' he speaks in the tongues of men and angels, and have not genius, he is but as sounding brass, and a tinkling cymbal. Nothing so empty and noisy as a vain pedant.

BUT this reaches not the case neither; suppose then once more, a vast genius, with all the ideas of learning and speculation laid up in its faithful me­mory. Suppose a bright imagination, a quick inven­tion, [Page 14]a penetrating sagacity, a correct judgment; a meer SOLOMON, excelling all mortals in wisdom and knowledge—The first thing we observe upon this is, in his much wisdom is much grief, and as he increaseth knowledge he increaseth sorrow. How vain must the wisest man be, if he is puft up with his own learning? After all his large acquisitions, how much more re­mains unknown to him, than he already knows? There's hardly a fool upon earth, but would puzzle the conceited philosopher, with questions upon the most common subject. And after all, one little turn of brain; one small apartment disturb'd, one minute cell overthrown, and down falls all this stupendous fabrick of intellect, and the poor creature becomes stupid, or wanton, or raving. 1 Cor. iii. 20. And again, the LORD knoweth the thoughts of the wise, that they are vain. Vain man would be wise! I shall attempt but one labour more, and with this trial I shall form the conclusion of the whole matter.

8. Consider man in his best estate of virtue and morality, destitute of the principle of renewed nature, and here too the point will be given, he is altogether vanity. You take notice, I here say, virtue and mora­lity as distinguished from holiness and true piety. 'Tis the pagan ethicks and not the christian sanctity that is [Page 15]the present subject. Well: but will not morality make us happy? Is not virtue a real good; the sum­mum bonum? The calm philosopher; who could de­bate upon sensual pleasure, and deliberately pronounce vanity upon it all: Yet even he, dazzied by false lights, and the appearance of truth in his argument, will ne­ver consent to have his beloved virtue pronounced vain too. Let us see a little then how far this conclusion will hold. Suppose a moralist, who indulges no in­ordinate appetite or hurtful passion: Suppose he en­deavours after a generous love to mankind, and of all the second table of the law can say, all these have I kept from my youth. Yet must it be said, there is something wanting, vanity within, some chasm re­maining unfill'd. The voice of eternal truth himself pronounces, yet thou lackest one thing. Aye, but suppose he is even superstitious in his regards to the first table too, so far as man in a state of fallen nature proceeds unsanctified by the SPIRIT OF GOD, the vanity shall only be better finished, and make a finer show. Would you see the very picture of vanity; the very image and superscription of it, I'll show it you. Look into Luk. xviii. 11. The pharisee stood and prayed thus with himself; GOD, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publi­can. I fast twice in the week, I give tithes of all that I possess. If one was looking out for an emblem of va­nity, [Page 16]I know not how it were possible to find a better.

VIRTUE then, and morality, if it go no further is but a vain appearance of good: this may puff a man up, but it can never be satisfying, because it can never be compleat. I know not how to help it, but till it is full it must be hollow. Eccl. iv. 4. Again I considered every RIGHT WORK, this is also vanity and vexation of spirit. The most accomplished philosopher among the heathen, and the exactest moralists they could boast, were for the most part, the vainest things under heaven. They almost lived wholly to themselves. Even their pompous talk upon the publick and the love of one's country, has such evident marks of vain glory upon it, that it is discovered in almost every page by an attentive eye. Is even the dying speech of a Socrates unstained with it? The lust of fame seems to be the grand spring of their gaudy oratory, and hardy undertakings in what they call'd the cause of virtue. The modest Virgil himself is easily detected. He stumbles at the very threshold of his heroic lines, and the vain egolist appears full.—Ille ego qui quondam— unless the vain criticks can prove the lines to be none of his: as some of them have attempted.

AND among those called christians, can the case be different? The bare moral man may be lovely in his [Page 17]accomplishments, but morality alone will not save him. He may here lose it totally, and all his hopes from it hereafter will prove as the spider's web.

BUT I must do the argument justice. Man in his best estate of faith too, short of saving, is still only vanity. He only seems to be religious, but that man's religion is vain. If he have all faith, so as that he be able to remove mountains, and it work not by love, it is but a thin appearance and empty noise. Wilt thou know, O vain Man, that faith without works is dead! The soul is wanting, and what you see is a vain phantom without substance. A dead thing you know is vain. Hence the sacred phrase for the universal empire of death, is, the creature also is subject to vanity. I have now consider'd man in his best estate indeed, and lo, he is still vanity.

THUS you have run through the several divisions of mankind, and what is the upshot of the matter? What a mortifying conclusion is drawn from the con­fest premises? At his best estate of riches he is vanity, for he may be despised: add honour to his riches, and he is vanity still, for it may reach but a little way. Add extent of fame to these, and he is still vanity for want of authority to support it. If he has all these, he may still remain vanity, because he is destitute of sen­sual [Page 18]pleaures. Let him be surrounded with joyous objects, yet they will be in vain if he wants vigour of appetite, and health of body. If he enjoys these, yet he misses the nobler enjoyments of the mind, and there­fore is wretched vanity. Suppose he has the highest pleasures of genius, yet he may be a slave to vice: Or if he is a moral and a virtuous man, but not regenerated by the Spirit of GOD; yet in vain does he look for hap­piness, when death shall proclaim him a sinner against GOD. Upon the whole, man at his best estate, is al­together vanity. So when our Father Adam had but two sons in the world, the name of one of them, and the best of them too, was Abel, that is vanity. And being dead he yet speaketh this great truth, that the best of the sons of Adam are vanity, that man at his best estate is altogether vanity. Vanity! that is a bubble, a bladder of wind and water sluttering in the air, fair indeed, of most correct and perfect shape, exactly round, high and shining: but hollow, frail, easily and suddenly broken, gone in a moment, and remembred no more. And what is your life but such a gilded va­pour, appearing for a little time and then vanishing away.

VANITY ! what's that? In the language of scrip­ture it is a strange sort of a thing: I would rather say, of a word. A non-entity, more thin than a chimera, more unsubstantial than a shadow: less than nothing [Page 19]and vanity. And yet this is the condition of man; all nations of men! every man at his best estate! Are we now ready to improve the doctrine? And from what we have heard, we infer,

1. IF in his best estate man is altogether vanity, no wonder he is so in his common and his worst estate. In his sicknesses he may well possess months of vanity. Job vii. 3. In pain, ignominy, and reproach; in the vicissitudes of providence, and the little portions of comfort, with the deep mixtures of afflictions, he may well be called vain, and see and acknowledge it himself.

2. Is every man at his best estate vanity—O the mercy of GOD to regard man! What are we before him? Worms! that's too much, dust and ashes! that's too much; nothing! that's too much; less than nothing and vanity. What is man that thou art mindful of him, or the son of man that thou visitest him? Even the angels are little before him, and he charges them with foolishness: But man is lower than they, nay altoge­ther vanity: And yet, O the amazing notice he takes of us! Herein is goodness and condescention mysteri­ous and inconceivable!

3. Is man at his best estate vanity—O the grace of [Page 20]CHRIST to become man! What a wonder was it that he should take this nature into one person with the Son of GOD! He took the nature, under all its vain cir­cumstances, excepting that one article, sin. He be­came the same frail, and brittle, and mortal man that we now are. Here now was man at his best estate, and yet hear what he says, Psal. xxii. 6. But I am a worm and no man. How strange grace was this, that he who was all the fulness of the godhead bodily, should thus empty himself, and wear such an appear­ance of vanity, in the nature of man? And yet so it was, and he cries out under it, Psal. cii. 2. My days are like a shadow that declineth. Thus our LORD made himself of no reputation, and took upon him the form of a servant, and all this for our salvation.

4. From what we have heard, we infer, pride was not made for man. So empty, so frail, so deceitful a thing, to boast and glory, and admire itself: This is vanity with a witness! A creature dropping to dust, and falling into a filthy grave, to set up for strength and beauty, honour and applause! Was ever any thing more absurd and ridiculous? So might an emmit crawl in state, and value itself upon its imaginary possessions, and conceited accomplishments: So might a shadow, lengthened by the setting sun, admire to find [Page 21]itself grown so tall, while in the same moment it was going to vanish, blended in the gathering twilight, and lost in night and darkness. Far be from such thin appearances pride, ambition, or vain glory.

5. WHAT a vain world is this, when man, the very head of it, is altogether vanity? So some read the text: Surely all is vanity, every man at his best estate.

AND methinks it is no unfair conclusion, if man, the noblest creature on the earth, is altogether vanity, the earth itself must needs be a vain empty place. There's the appearance of good here: but 'tis not at all the less vain for that; but rather the more so.—So Satan shew'd our LORD all the kingdoms of the world, and all the glory of them, in a moment of time; and it was well he did so; for had he not seen them in a moment, the show would all have been over. For the fashion of this world passeth away.

6. AND to conclude: Let us not trust to any thing in this world. Trust not in man: for wherein is he to be accounted of. Cursed be the man that trusteth in man, and maketh flesh his arm. Not the wisest, the greatest, the best of men, are fit for our steady confidence: Trust not in princes, whose breath is in their nostrils. His [Page 22]breath goeth forth, be returneth to his earth, and in that very day his thoughts perish. Trust not in uncertain riches, or in a frail life. Jam. iv. 13, 14. Go to now ye that say, to-day or to-morrow we will go into such a city, and continue there a year, and buy, and sell, and get gain: Whereas ye know not what shall be on the morrow: for what is your life? It is even a vapour that appeareth for a little time, and then vanisheth away. O awakened soul, look back, and reflect inward, and say, I have now seen an end of all perfection. From this time will I seek a better country, that is an heavenly. O blessed JESUS, from thy sulness let me receive, and grace upon grace. These things are but for a season: But JESUS CHRIST, the same yesterday, to-day, and forever.

THUS I have finished what I intend on my subject in general: But what an illustration and example has the providence of heaven now given of it in the funeral of the Honourable Mr. DUMMER. In him we have, in many respects, seen man at his best estate: while the great GOD, has, by the dart of death, fixt on it the inscription, VANITY. How nobly, for a shining course of years, did he fill the first chair of govern­ment in the province, with superior wisdom, and, I think, unrivalled acceptance and applause! How did he retire from it, followed with the gratitude and blessings of a whole people! In the calm leisure of [Page 23]his recess, in what amiable and venerable lights did he shine in his domestic and amicable connections! His steady family devotions, his stated retirements to his closet, his applications to the entertaining and pi­ous pages of various kinds, his friendly entertain­ments, and his works of piety and charity, filled up his useful hours. This church can witness to the constancy and solemnity of his exemplary attendance on the divine worship: while his honors to CHRIST will be still seen here, on the communion table, and in the costly volume from which the word of GOD is read every Lord's-day. His death was of a piece with his life, in the large donations to publick and pious uses in his last will. So he shone living and dy­ing: And what a striking instance of man at his best estate!—But lift up the lid of the coffin, and see what is come of all that was mortal. Is this he whom we remember in the politeness and dignity of former years! How broken with long dis­ease! with excruciating pains! with age! with death! Is this the unblemished magistrate, the PATRIOT GOVERNOR; loyal to his prince, and the father to his country! How changed from him in the busy scenes and enterprize of active life! now lying still and quiet, sleeping and at rest; with kings and counsellors of the earth, which built desolate places for themselves. Deaf and unconscious is he to all the honours of his ap­plauding [Page 24]country. The immortal mind indeed re­mains, and remains to pronounce vanity upon all that is not immortal. Duty and affection have obliged me thus much to the deceased: But the business of the pulpit is with the living.

SEE, you in the elevated stations of life, the period of all your glory. So you die like men, and fall as one of the princes. You in advanced years, if you reach four­score, see 'tis labour and sorrow: soon cut off and you fly away. You, the mourning relatives of the departed, will you prepare to mingle your dust with his? Will you be ambitious to meet him in a fairer inheritance? While we who were happy in his friendship and af­fection, complain with you, lover and friend hast thou put far from me, and my acquaintance into darkness. Will you all attend, my brethren, the high and the low, the rich and the poor together; see the end of man, and the living lay it to heart: while the preacher him­self, upon the survey of the whole, now pronounces, and closes all the argument, Eccl. the first and the last verses, Vanity of vanities, saith the preacher, vanity of vanities, all is vanity. Let us hear the conclusion of the whole matter; fear GOD, and keep his commandments, for this is the whole of man.