food convenient for him Such an one whilst he fears and serves God and fulfils all righteousness shall be more happy and blessed in the end than he that heapeth up Riches and knoweth not who shall gather them or than he that lays up goods for many Years and is not rich towards God The reason and end of things is to be considered Wherefore is it that any one desires Riches If he be one who loves God with all his Heart and with all his Strength and with all his Soul and with all his Mind and who understands throughly the things pertaining to his Kingdom Then it is because he would Honour the Lord with his Substance because he would approve himself as a good Steward of the manifold gifts of God For so much as we have so much we are accountable for Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth Eph. 4. 28. Hence it appears that even in the labour of our Hands which is to subminister the necessaries of Life somewhat out of that should be afforded to Alms and good Works Much more a larger Portion should be expended towards the same end out of the Plenty and Superfluities of Life Yea whatever is more than the necessity and conveniencies of each Family the same belongeth to the Poor and is their due Whereupon shewing mercy to the Poor is called Righteousness Dan. 4. 27. The more Riches or Money any one hath committed unto him in this Life proportionably a demand and account will be required of him at the Day of Judgment whether he hath expended accordingly for the relief of the Poor and for the maintenance of good works Titus 3. 8. As it is written Obey them that have the rule over you for they watch for your Souls as they that must give an account So it may be truly said to every one who hath or to whom this Worlds Goods are committed do thou so use expend and distribute them forth as thou that must give account thereof That time will come even upon the Death of each one Give an account of thy Stewardship for thou mayest be no longer Steward And it being afterwards commanded And I say unto you Make to your selves friends of the mammon of unrighteousness that when ye fail they may receive you into everlasting habitations For we brought nothing into this World and it is certain that we can carry nothing out So in the Day of our Death and from thence forward throughout all eternity we shall have no benefit of our Money or the Riches we had in this Life but of what we gave to the Poor or distributed towards the maintenance of good Works For my part as I have a God to serve and a Soul to have which I desire as much to have saved as any Man living In that little Money which falls into my hands for the World hateth me because I testifie of it that the works thereof are evil If ye were of the World the World would love his own Besides the necessaries of Life provided for the same is the constant thought of my Heart and endeavour of my Hands so to expend the greater part thereof as that I must give account thereof before God and so that I may give up a good account of my Stewardship and that it may be most acceptable and pleasing in the sight of the Lord and that I may receive a full reward 2. John 8. Even the Reward of such who have done the best works Now of good Works there is a twofold sort either outward Alms which is a temporal kindness to the dying Body And seeing that we have this treasure in Earthen Uessels and by the good health and temperament of our Body we are better enabled to serve God and to follow the Duties of our respective Callings And they would Languish Sicken and Die without necessary Food and Rayment So that the Subministring of these to the Person who really wants them is a very great good in that it doth preserve Life But yet as the Apstle saith Covet earnestly the best gifts and yet shew I to you a more excellent way 1 Cor. 12. 31. As much as the Soul is better and a more enduring Substance than the Body so what doth good immediately unto the Soul is proportionably a better Work than what is a temporal kindness unto the dying Body Hereupon the words of eternal Life are better than Money or Food for the former are all one necessary to the feeding and nourishing up of the Soul unto eternal Life all one as Meat and Drink are necessary unto temporal Life According to what David saith by the Spirit which same Spirit gave him the Faith and Knowledge of the future and invisible things of God The Law of thy mouth is better unto me then thousands of Gold and Silver Psal 119. 72. So that the making known thy Truth Isa 38. 19. Or the words of eternal Life and the multiplying the Copies thereof is consequently the Best of works as much as the Soul is better than the Body Indeed in this ignorant but more especially Corrupt World where we know in part things do appear differently unto Christians although they all pretend to walk by the same Rule of the Scriptures Yet forasmuch as many called Christians who seem to be Religious and to make a fair shew in the Flesh have a secret inward enmity against Publishing the Word and Truth of God for the same and alike Reasons as the Pharisees did take Counsel to put Christ to Death Because they perceived that he had spoken the Parable against them Even so such apprehend that the Word Spoken or Published is against some of their own sinful Corrupt or Hypocritical doings therefore they conceive beforehand an enmity towards and afterwards an opposition or Persecution against it and They do not receive the Love of the Truth 2 Thess 2. 10. Nor will they do any thing for it But for my part though I cannot as yet so fully say as I could wish for that I have made my Heart clean nor have all my doings as yet been perfectly conformable to that great and compleat Rule of Righteousness in Scripture For in many things we offend all And the Scripture is against some of my doings which I desire to cease from once before I die and to bring them all yea every Word and Thought in me unto a conformity and agreeableness unto all the Words of God's Law for I believe and tremble that The Wrath of God is revealed from Heaven against all unâ—ighteousness of Men. Which word Unrighteousness signifies what is a variation from the great Rule of Righteousness aforementioned Yet nevertheless I am so far from conceiving an Enmity Opposition or Persecution against that form of sound words in Scripture or any of them that I can do nothing against the Truth but for the
more readily thou wilt subscribe and inwardly assent unto the truth of what the Spirit of God saith by the Psalmist 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 Secondly I would apply the foregoing Discourse as to my Publishing the Truths of God unto the People of this my Generation and Country and as to their receiving of them One principal Consideration which first brought me acquainted with the Ways of God was concerning the vanity of all things of this World And there was a desire in me if I might somewhat take off from this vanity of things by real and enduring actions It is certain that nothing remains in a Man but what he doth in the service of God and for the good of his own Soul and all his doings besides that great end are vain Which Consideration throughly weighed should instruct and exhort those who shall hear or read these words to frame and bring all their doings towards this great end of serving God and saving their Souls or for the good of them For whatever their Hand finds them to do besides is vain Even our week day Labour in our several Callings and Occupations which takes up most of our time may be all brought under this great end And whatsoever ye do do it heartily as to the Lord and not unto Men knowing that of the Lord ye shall receive the reward of the Inheritance for ye serve the Lord Christ Col. 3. 23 24. Even so in whatever we Labour or are Employed Provided always it be in things Lawful and Right and in compliance with and obedience unto that primitive Ordinance of God In the sweat of thy Face shalt thou eat Bread It may be also Spiritualized and referred up towards God by having our heart fixed on the invisible God at the very same time According to what David saith My heart is fixed My heart is fixed And so in our several Work and Business in our Trade and Employment we may serve God and Christ also The Huâ—band-man whilst his Hand is upon his Plow may have his heart upon God at the very same time and then altho the Plowing of the Wicked is Sin yet all things are good to the Godly and this last Person even in his Plowing may and doth serve God So it may be as to others whilst each one is handling the Tools or Instruments of his respective Trade or Employment Let him lift up his heart unto God in the Heavens and have the desire of his Soul towards him that he may please and find Acceptance with him and then all along he will in his Labour serve the Lord and so his Labour will not be in vain in the Lord But after that he hath therein served God in his Generation he shall at last enter into the Rest which remaineth for the People of God Although he did meet with weariness in his Earthly Pilgrimage yet abundant compensation will be made for all When the times of refreshing shall come from the presence of the Lord Acts 3. 19. The same wise Man who saith All is Vanity saith also All things are full of labour But thus it might be ordered even by referring it up towards God who is the beginning and end of all things that we may not labour in vain but labour in hope to come and partake of those good things which the Lord God hath promised For all People will walk every one in the Name of his God and we will walk in the Name of the Lord our God for ever and ever Micah 4. 5. So it is seen that though we are in a World of vain things and in the very midst of them yet every one is for going on in his own ways That expression is very observable And Samuel said into the People Fear not ye have done all this wickedness yet turn not aside from following the Lord but serve the Lord with all your heart and turn ye not aside for then should ye go after vain things which cannot profit nor deliver for they are vain 1 Sam. 12. 20 21. Here it is expresly said that if People turn aside from following the Lord then they go after vain things which cannot profit nor deliver for they are vain But further even in the things pertaining to God and Religion if People Walk in a way that was not good after their own thoughts Isa 65. 2. And go according to their own imaginations and not according to the Rule and Direction of God's written Word Here also they go after vain things which cannot profit that is not avail to the saving of their Souls nor deliver from the Wrath to come and from the fierceness of the Wrath of Almighty God For they are vain And yet how many nevertheless do outwardly serve God and mind Religion only according to the thoughts of their own Corrupt and Ignorant Heart and they do content themselves meerly with the customary Worship and formal Religion of the multitude although Christ Jesus who is The Way the Truth and the Life saith expresly Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven In like manner it may be truly reasoned Except your Religion shall exceed the common customary and outside Religion of the multitude ye shall in no case enter into the Kingdom of Heaven and it will not be a Religion Unto the saving of the Soul How many do even on the Lord's Holy-day stand in the The doors of their houses Ezek. 33. 30. Or sit in the Chimny-corner or walk in the Fields Finding their own Pleasure and speaking their own words both which are reproved Isa 58. 13. And talking of vain things Which cannot profit nor deliver nor do them one jot of good as to their own Salvation rather than they will hear or read the good Word of God Or meditate in his Law day and night They are like The deaf Adder that stoppeth her ear which will not hearken to the voice of Charmers Charming never so wisely Psal 58. 4 5. Yea even amongst the seemingly Religious also are found those who shew forth much Sin and Stubbornness against some part of what is in truth the Word God But unto Israel he saith observe that word Israel for it is not there said unto the Heathen All the day long have I stretched forth my hands unto a disobedient and gainsaying People Rom. 10. 21. So it is unto the Named Israel For all are not Israel who are of Israel Rom. 9. 6. Unto the Professors and those who call themselves Christians and not altogether to the prophane and ungodly sort he saith I have stretched forth my hands all the Day unto a disobedient and gainsaying People as truly such are the People of this my Generation and Country Who reject and receive not my Ministry of the Word for the same and
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 Psal 39. 6. UPON my inward and most retired Thoughts when I get out from the Hurry Business and Company of the World there doth Naturally recur and arise to me this Subject of Meditation of the Vanity of Man What the holy Ghost here speaketh by the Mouth of David is twice â—rought and ushered in by this Adverb of Confirmaâ—ion surely thereby intimating and giving us to understand that the more we know and consider of it â—he more it doth appear to be so namely That Man â—s vain he walketh in a vain shew and he is disquieted â—n vain In the Margent opposite to the Word vain shew it is an Image From whence it may be truly thought that as an Image now differs from the thing whereof it is an Image or Representation so Man in this present state of things differs from what he will be in the future state of things Yea as much as a reality doth exceed and is more than only the Image Figure Shew or Representation thereof So much will Man in the future state of things exceed Man in this present state of things As it is written The holy places made with hands are the figures of the true Heb. 9. 24. So it may be believed and so it will be found that the Heavens and the Earth which now are yea the whole visible Creation and all things contained therein made by the Hands of God his handy work Psal 19. 1. All these are the Figures of the True even of which himself saith The new Heavens and the new Earth which I will make Isa 66. 22. And then all this present state of things is but a Figure of that true future state of things which God will certainly bring in So that Man at present is but a Figure or shew of what Man will be Somewhat alike to this the Scripture faith It doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is If one had only seen the Figure or Shew of a thing and had never seen the real thing whereof it is a Figure or Shew he would not then so perfectly apprehend what the real thing it self was although he might guess at and think concerning it Hence it is that we are so puzzled and at a stand concerning futurity We know not what it is and yet we have great thought and searching of Heart concerning it We see indeed some likeness thereof but not the thing it self For we know in part and we Prophesie in part For now we see through a Glass darkly And so we have some faint and imperfect guesses before hand concerning futurity but as to the thing it self It doth not yet appear what we shall be But this we believe that it will be better and more real than the state we are now in That I may cause those that love me to inherit substance Prov. 8. 21. And so as much as Substance doth exceed Vanity so much will the future state of things exceed the present state of things After that Solomon the Wisest of Men had taken a survey of the whole lower Creation this is the Epiphonema and Burden of his Song Vanity and Vexation of Spirit All is Vanity And here in our Text the Father of Solomon or rather the holy Ghost by the Mouth of David saith Surely every Man walketh in a vain shew Every Man even the most Rich or Prosperous Man as Solomon and David were for they speak of their own Experience as well as from the truth as it is in others Although they heap up riches according to the following words which is reckoned the Principal and most Substantial end of Life yet still they walk in a vain shew The word Walk denotes the constancy thereof and that it is so for the most part even throughout the course of this Life There is a parallel alike place unto this in Psal 62. 9. Surely Men of low degree are vanity and Men of high degree are a lie to be laid in the balance they are altogether lighter than vanity Which is the most diminutive kind of expressing it Certain it is as to the past time of our Life It is all but vanity for as we consider throughly and look back upon it then it all appears as a Dream when one awaketh and almost all one as if it had never been Even the present is but just perceived and hasteth away As to the outward Good or Evil Pleasure or Pain we have it is soon over and we are gone Our Bodies like brittle Glass or withering Hay can be soon broken and dashed in pieces and are always Perishing and Dying And we do all fade as a leaf Isa 64. 6. We are as a Bubble Shadow or Dream or by whatever may be conceived the utmost vanity of things By vanity is meant what either sâ—rves to no purpose or else seems to serve to no purpose and in this latter sence Man is vanity For though he was Created to Serve and Glorify God which is a great and real end yet many do neglect this and then they are vanity and it is fulfilled in such what is written Nevertheless Man being in honour abideth not but is like the Beasts that perish And who do really answer that same good end Yet through the hidden Mystery of the Kingdom and also because they are conversant about unseen things they also for the Flesh is the same of a Saint as of a Sinner seem as vanity Certain it is that separated from God Man is the meerest vanity that ever was Yet I had planted thee a noble Vine wholly a right Seed that is in his relation and tendency unto God his Creator but if he is one separated from him then he is turned into a degenerate Plant of a strange Vine Jer. 2. 21. Now a degenerate Plant or a strange Vine elsewhere called wild Grapes Isa 5. 4. A wild Olive Tree Rom. 11. 17. All these serve to no Goodness and bring forth no good Fruit. Even so where Man turns away from and becomes forgetful of God he also serves to no Goodness or Fruit at all but is a lump of Flesh just enlivened A breathing clod of Clay a Sink and Receptacle of Filth and Flegm a Seed plot of Stink and Corruption a walking piece of Earth Our Text saith He walketh in a vain shew or an Image So he may be stiled a vain walking Statue of Earth How should the consideration of these things perswade Man to engage his heart to approach unto me saith the Lord Jer 30. 21. And for our Soul to follow hard after him and to cleave unto him Unto him shall the gathering of the People be Gen. 49. 10. Even so our Spirits should be gathered up and United to the Father of Spirits This being the
the utmost of them then they do clearly appear to be vain They are not only vain but also they soon pass away so that the vanity is also infolded in the transitoriness of them It they were real and substantial good things yet they ought not to be much esteemed or sought after because they do soon pass away and come to nothing Hence doth appear forth the truth of the following words Surely they are disquieted in vain For People are disquieted about things which properly should not disquiet them at all and also the matter and cause of their grief so soon passeth away that upon this account it should not disquiet them All Sorrow and Disquiet should be indeed turned into Sorrow and Disquiet for Sin We should walk softly all the residue of our Years in the bitterness of our Soul because we have sinned against the Lord the Habitation of Justice the Hope of our Fathers and this only would not be to be disquieted in vain according to what is written Now I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death For behold this self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things ye have approved your selves to be clear in this matter 2 Cor. 7. From all which it appears that Godly Sorrow or such Sorrow which arises towards God because of having sinned against him is not Sorrow or Disquiet in vain for it produces all these real good Effects aforementioned But the Apostle there saith The sorrow of the world worketh death So all Sorrow which arises meerly from the things of this World is to be disquieted in vain As it is elsewhere written Notwithstanding in this rejoyce not that the Spirits are subject unto you but rather rejoyce because your names are written in Heaven So this should be the standard and measure of all our Sorrow and Vexation to be sorry or vexed only for such things which hinder our going and entrance into Heaven and that is Sin committed or Sin remaining unpardoned or the oppositions temptations and hindrances of Satan Hear what Jesus Christ saith Let not your heart be troubled ye believe in God believe also in me So let not thy Soul be vexed or disquieted within thee altho' thou art in Prison or Poverty or in pining Sickness or near to Death it self For all these put together cannot make thee utterly miserable unless God hath forsaken thee and withdrawn his Mercy and Loving-kindness from thee But be thou troubled and disquieted in good earnest Weep and Howl for your miseries that shall come upon you If thou art in a state of Sin and it hath dominion over thee for this will really consign thee over and sink down into everlasting Punishment All our rejoycing and disquiet should hence be according as we apprehend from true signs and evidences whether God be in favour or is displeased Isa 59. 15. with us As aforementioned Man and all things seperated from God is the meerest and utmost vanity So here if it was not in Relation to God there is nothing in all the World worthy to be disquieted about no more than it becomes a Man to groan or cry for the scratching of a Pin. In truth considering the perpetual Flux of time which is always carrying and forcing us off from the Stage of this Earth however we take it in good or evil part whether we are pleased or displeased thereat yet away we must So that it is not much matter in which of the two tempers of Mirth or Sorrow Contentment or Vexation we are in But this ought to be most minded and cared for whether we Sin or not and how much good we do for this is not to be concerned or disquieted in vain in that it doth tend to realities in the end They that have done good shall come forth to the Resurrection of Life and they that have done evil to the Resurrection of Damnation Wherefore Brethren give all diligence to make your Calling and Election sure Heaven is so exceeding and eternal a good that it can never be made too sure off Here as Solomon saith In the multitude of counsellors there is safety holds true in things pertaining to future and endless Life all one as in things of this present Life In the multitude of Godly Books and Sermons there is safety in order to instruct or exhort or put in mind of any thing to make sure of that blessed Place The Wisdom of God hath said and ordained For precept must be upon precept precept upon precept line upon line line upon line here a little and there a little Isa 28. 10. And as the Scriptures were given by inspiration of God to make us Wise unto Salvation so every thing which is truly opened and alledged from thence as I do this day in what I write and publish unto the World doth also pertain and help to the same great and good end But this is one difference between the formal Worshipper and the real Christian The first thinks it an easie thing to make sure of Heaven and that it is presently done like Saul who did say to Samuel Blessed art thou of the Lord I have performedâ— the Commandment of the Lord So such are apt to flatter and deceive their own Souls as if they were fit for Heaven And like the Young Man in the Gospel All these have I kept from my youth up what lack I yet As to both of which the answer of God by his Son and Prophet doth point out somewhat further and more to be done What meaneth then this bleating of the Sheep in mine ears and the lowing of the Oxen which I hear What mean those unmortified Sins and carnal Passions and Lustings after evil things And so it ye were indeed perfect and fit for Heaven ye would sell all that ye had and give to the poor Ye would part with all the Guilt and Corruption that is in your Nature not only the actual breakings forth of Sin but even the inclinations and tendences to Sin or Evil for as long as there remain any of them in the Body in the Sight and Acceptation of God ye are not fit for Heaven For flesh and blood cannot inherit the Kingdom of God neither shall in any wise enter into it any thing that defileth As long as we are on this Earth which is the place of warfare and waiting No people are absolutely fit for Heaven but still there is somewhat more and further to be done for it As long as we have time so there is space given us for Repentance Rev. 2. 21. And to
Truth And considering in my Mind the exceeding preciousness and necessity of the Truth in order to bring others and my self unto eternal Life it being equally necessary for that end as Meat and Drink to keep and preserve temporal Life as eternal Life is much beyond and better than this present temporal Life yea more then Ten Thousand fold here to allude unto those words of the Apostle Yet I had rather speak five words with my understanding that by my voice I might teach others also than ten thousand words in an unknown tongue In like manner if I had so much Money I had rather bestow five Pounds towards the Publishing of God's eternal Truth which is to feed up the Soul unto eternal Life then Ten Thousand Pounds to feed the Poor that is to feed their Bodies only Or suppose I had wherewithal and I did bestow five Pounds towards the Publishing of God's eternal Truth and also I did indeed bestow Ten Thousand Pounds towards feeding of the Poor yet I should have more expectation of a better Reward from God for the five Pounds expended that way than from the Ten Thousand Pounds distributed the other way because of the so much more Excellency and Preciousness of Truth which is for the saving of the Soul over outward Alms which is only for feeding of the Body It is the Command of God Buy the Truth and sell it not also Wisdom Instruction and Understanding For should not People lay out their Money to help forwards the saving of their Souls as the Truth doth Yet contrariwise People do day after day buy Meat and Drink to feed their Bodies but they grudge and will not lay out their Money for such Books wherein are contained the Words of Truth which are requisite and necessary to feed up the Soul unto eternal Life and to make it prepared for the Lord all one as Meat and Drink are necessary to nourish and keep the Body in Life The reason why People do not alike in one Case as in the other is besides that enmity against the Truth which is a Root of bitterness springing up and troubling them and thereby many are defiled Heb. 12. 15. Because also they are not alike sensible of the necessity of the Truth to the saving of the Soul as they are sensible of the necessity of Food in order to feed the Body But when that time is come which hasteneth upon all us living when now Meat is for the Belly and the Belly for Meats but God shall destroy both it and them The Grass withereth The Flower fadeth and so all material visible things come to an utter end and shall be no more at all but the word of our God shall stand for ever Then shall ye return and discern of what necessity the knowledge of the Truth would have been to the saving of your Souls much more than ye can now discern in these Days of your flesh and ye will then be more sensible of that reproof of the Spirit of God Wherefore do you spend Money for that which is not Bread and your labour for that which satisfieth not Isa 55. 2. Wherefore do People spend all their Money for that Bread which was only for the support of this dying Life whereas it it is his requiring also that they should Consecrate their gain unto the Lord and their substance towards the Lord of the whole Earth Micah 4. 13. And towards the making known his Truth Even then at the very time of receiving it might be perceived that the outward Bread though indeed it did feed the Body yet it did not satisfie the Soul and so it was not Bread to the Soul as it was to the Body Man doth not live by Bread only but by every word that proceedeth out of the Mouth of the Lord doth Man live By the Word of God the Soul is to live eternally This is that Bread which cometh down from Heaven not as your Fathers did eat Manna and are Dead and so they that have what can be desired for Food and Rayment must die He that eateth of this Bread shall live for ever Now we are taken up chiefly if not wholly with things sensible then we shall be let into things Spiritual and they will by their remaining always before us be then the whole of our Thoughts although perhaps now it be none or the least of all It will be the Question and Reproof in the state of Eternity Why People did in the Days of their Flesh bestow their labour for that which satisfieth not The Scene will then change things will then appear opposite and contrary to what they do now O thou that dwellest upon many Waters abundant in Treasures thine end is come and the measure of thy Covetousness Jer. 51. 13. Then it will appear how little it doth sifnifie to have heaped up Riches and gotten Gain or to have been Cumbred abovt many things when one thing was needful and we should have chosen the better part which would not have been taken from us now all other things shall fail Then also it will most eminently and clearly appear how that Man did throughout this Life on Earth walk in a vain shew And he disquieted himself in vain He heapeth up Riches and knoweth not who shall gather them There is somewhat alike to this in Hab. 2 6. Wo to him that increaseth that which is not his How long And to him that ladeth himself with thick clay O that such People would consider of this who make it their main and principal end of Life and consume almost all their time in getting of Money or Riches They know not or are not sensible of as much or at least they do not take such warning so as to refrain how that the Spirit of God doth pronounce a Wo against them To Build and another shall Inhabit or to Plant and another shall eat the Fruit thereof is according to the Curse of God in the Book of Deuteronomy as also it is a Discouragement Vexation and Disquiet to the Creature in its seeking and labouring thereafter That increaseth that which is not his Ay but saith the Creature it is mine when I have it To which the Answer of God presently and immediately succeeds How long That is How long will it be before it is taken from thee Or how long will it be before thou shall be taken from it One Day will certainly come when it shall be no longer his when he shall be dislodged from this Tenement of Clay that is the Body and then he can no longer lade himself with thick Clay that is heap up Silver or Gold Let People be never so much Busied or Employed in heaping up Riches or getting Estates yet the Forty Ninth Psalm lies express against them For when he dieth he shall carry nothing away his Glory shall not descend after him By reason that Death is to succeed and shut up all Therefore Man walketh in a vain shew Surely they
are disquieted in vain He heapeth up Riches and knoweth not who shall gather them Ask now the Generations that were before thee in the World who are now actually gone off from the Stage of this Earth And doth not their Life here appear to be a vain shew and they seem to have been disquieted in vain As their condition is already so will ours be in a very short time for we shall also die and be with them and like unto them In one sence that is vain which hath an end and when that end is come it seems all one as if it had never been Exactly so is our Life here on Earth for when it is ended We bring our Years to an end as a tale that is told it doth so seem upon the review or looking back and so it will be at the end of things Now to improve the whole foregoing Discourse in wo or three Practical Uses and Inferences The First Shall be that we know our selves The fault and errour of the reasonable Creature is that he studies and is employed about things which are outward but he doth not come so home and near to himself as he should do He looks too much without but not within himself The Heathen did imagine that this saying Know thy self did descend from Heaven because of the excellency of it but chiefly because it is the Mind and Will of God our Creator that we should know our selves and the more we know of our selves the more we know of our own vanity It hath been said That all People will know themselves first or last But this is the Fault and errour of the most that they come to know themselves when it is too late Like the Foolish Virgins who whilst they went to buy the door was shut Mat. 25. 10. I have heard of one who was of a sinful Life and Conversation but in the time of his last Sickness did cry out Man is vanity But why did he not lay that to Heart in the midst of Life and Health when he was lusty and strong For Man even in his best state is altogether vanity But the thing is by such perceived at the end and not at the beginning Whereas if it were throughly understood at the beginning it would do good but it only enhanses the Misery and fad Resentment when it is reflected upon at the end for then it is Remediless We should look much within the Glass of our selves and when we know and apprehend concerning our selves we should consider much of it and remember it and not go away and straightway forgetting what manner of Men we are James 1. 24. And when we look within our selves and narrowly consider our selves we should give heed to what manner of thoughts do arise in our Minds If any thoughts of Pride should at any time start up check them again with this consideration and reasoning Wherefore is Dust and Ashes Proud If they be concerning thine own Consumption and Withering away Dying and Mortality there cherish them and consider more and more thereupon for so the holy Ghost wishes and advises us Mortal Men O that they were wise that they understood this that they would consider their latter end As we are always Dying so we should have the continued sense thereof As we are indeed vain so we should have a knowledge of this our Vanity Saith Job in his Expostulation to God Wilt thou altogether look upon what is vanity and pursue a Leaf that is driven to and fro Every puff of Wind doth move a Leaf and so Man is like a Reed shaken with the Wind of Sickness or sad Accident and he is liable to danger and hurt every Moment Each thought doth fluctuate and toss his Soul up and down If of good then this is apt to lift him up But if the thoughts be of Pain Vexation or Evil then this doth as much sink and cast him down The Lord knoweth the thoughts of Man that they are vanity Psal 94. 11. For so they are in the esteem of the Alwise God Even so there may be perceived in our selves also somewhat alike to this Knowledge of God For when we consider throughly upon what is called or supposed to be the greatest Wisdom of Nations or of what are reputed wise Men or even of our own best and greatest Wisdom It doth all seem and appear to us but as silly and foolish in the main or at the utmost it is truly vain For the best Wisdom Contrivance and Management here is conversant only about vain things As a Figure now differs from the thing Figured Vanity from Substance So all the Wisdom that is now differs from and comes short of what Wisdom will be in the future state of things as it shall then reside in Angels and Men. For the Creature was made subject to vanity not willingly but by reason of him that subjected the same in Hope So that though the Creature by which is signified what is now Created is now made subject to vanity yet at this very same time wherein now it is under vanity yet it is in hope to be rendred and restored again into a substantial and glorious state The certain Truth whereof is confirmed by the words immediately following Because the Creature it self also shall be delivered from the bondage of Corruption into the glorious Liberty of the Children of God And if the Creature shall be delivered from Bondage into Liberty from Corruption into Glory as the Spirit here saith expresly it shall then also the Creature which is now made subject to vanity shall at length be delivered into a substantial state and being For we know that the whole Creation groneth and travaileth in pain together until now That is by reason of the Vanity Corruption and Bondage which is at present upon it And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body For we are saved by hope but hope that is seen is not hope for what a Man seeth why doth he yet hope for But if we hope for that we see not then do we with patience wait for it Rom. 8. 20. to Verse 24. 25. Now compare these two last Verses with Heb. 11. 1. Where the Object of Faith is mentioned by that Expression Now Faith is the substance of things hoped for This word Substance whereby the future things are expressed is in opposition and contradistinction to that vanity wherein all present things are And not only they but our selves also are made subject to this vanity For consider Man in his Frame and Constitution He is Dust made up of Vileness Weakness and Mortality walking up and down like a shadow a little dependent being a breathing clod of Clay a moving Sink of Flegm and Excrements a shapen lump of Brittle and frail Flesh Know thy self throughly and truly which the more thou dost the