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

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

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

• 1. Negatively, that flesh should not be glorying, vers. 29.
• 2. Affirmatively, that he that glorieth might glory in the Lord.

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

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

• [Page 5]1. Observ. Flesh must not glory; or, Flesh is not to be gloried in.
• 2. Observ. God, and God exclusively to all other things, is to be gloried in.
• 3. Observ. This is Gods design, or God hath so order­ed and contrived the whole state and condition of the crea­ture, whether in order to Na­ture or Grace, Grace or Glory, that he might cut off all occasi­on of boasting or glorying in a­ny thing but himself.

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

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

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

• 1. What is meant by flesh?
• 2. What by glorying in the flesh?
• 3. Why flesh is not to be gloried in?

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

Answ. Flesh is taken in se­veral acceptations in Scri­pture.

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

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

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

• [Page 8] Policy.
• Power.
• Riches.

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

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

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

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

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

[Page 10]5. Flesh is sometimes taken for a sormal Profession in Re­ligion, a pompous and glit­tering shew in external wor­ship, Gal. 6.12. As many as de­sire to make a faire shew in the flesh, i. e. to set a good face upon the matter, to draw mens eyes after them, to get a name, and to be accounted Some-body in Religion, &c. Vultum opponit veritati, Heb. 9.10. [...]. Ut pote in rebus cras­sis & terre­nis posita. Cir­cumcision and the Ceremonies to Gospel spiritual worship.

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

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

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

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

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

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

The second Querie is, what [Page 13] is meant by glorying?

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

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

• 1. Self-opinion.
• 2. Affectation of praise.

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

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

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

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

That nineth of Jeremiah conteineth two things.

• 1. A Catalogue of the Jews sins, from ver. 3. to ver. 10.
• 2. A Bed-roll of threatened judgements.

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

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

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

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

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

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

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

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

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

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

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

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

A parallel place is that, Ps. 39.5.

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

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

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

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

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

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

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

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

Let the second Use there­fore be an Use of Exhorta­tion.

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

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

• 1. Some motives.
• 2. A few helps and meanes.

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

• 1. The things themselves, wherein we are so prone to glory.
• [Page 30]2. The Sin it self, of pride or vain glory.
• 3. Our own selves, who are so prone to glory.
• 4. God, against whom we sin, in glorying in the flesh.

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

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

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

If any man think he know­eth any thing. 1 Cor. 8.2.

He that thinketh he stand­eth. 1 Cor. 10.12.

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

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

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

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

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

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

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

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

Consider the sin it self.

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

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

Pride of spiritual gifts was the distemper here which these gifted Corinthians la­boured under, especially their teachers, whom there­fore Luther calleth Theolo­gos gloriae, vain-glorious Doctors. And thus a man may glory in a gift of preach­ing, and a gift of prayer, &c. the best of Ministers their cal­ling, putting them upon the publike exercise of their gifts, [Page 37] they are in danger of pride. And therefore the Apostle will not suffer a novice to take upon him that calling, 1 Tim. 3.6 as being most subject to that temptation. The higher the Sphere is wherein a man mo­veth, the more he is follow­ed with temptations of vain-glory. Yea, a man is very prone to be proud of Grace it self,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The earth is not able to bear his wrath.

[Page 44] 2. Motive from self, it argues little worth.Secondly, to be sure, a vain-glorious person is a man of little worth; the light­est eares among the corne stand bolt upright, when the well-loaden are bowed down with their own weight, and look to the earth from whence they sprang. Hero­ick spirits can hardly beare their own praises, while a man of little worth is like an empty bladder, qaickly fill'd with the winde of adulati­on. The wise man observes it, As the fining pot for sil­veo, and the furnace for gold: so is a man to his praise. Praise is a furnace that will quickly try of what mettal a man is made. As those mettals which have least so­lidity are soonest melted, so where there is least solidity [Page 45] of worth, the heart is soon­est dissolved with its own commendation, and as in the furnace, the light mat­ter evaporates into smoke and aire, so by praise bloa­ty spirits are soon puft up and transported into a strange disdain of others, and over-valuing of themselves.

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

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

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

Fourthly, 4. A blot with men. pride is a vaile upon our excellencies with men; the unsavoury. But in our commendations, we use to say, Such a man hath [Page 48] excellent parts, But he is proud; such a woman beau­tiful, but she knows it; it is like Naamans leprosie, a blot upon a faire character. He was a mighty man of va­lour, 2 Kings 5.1. but a leper.

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

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

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

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

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

Thus also God overtook Judas, but he resisted Herod, and while his heart was lift­ed up with the blasphemous applause of the people, God blasted him from heaven; and he that could hear him­self cried up for a God, was made a spectacle of greatest abhorrency before men; Surely he scorneth the scor­ners, Prov. 3.34. saith the Original text; The proud man scornes o­thers, and God scornes him. The Hebrew word may seem to have some reference unto speaking by an interpreter. It is the same word used, Gen. [Page 53] 42.23. And this may hint a notable instance of pride; the proud man is so swell'd in his own opinion, that he scornes to speak to his neigh­bour, but by an Interpreter; i. e. he will not speak him­self, but by another; and so God deals with him, he scornes the scorner: God will not speak to him him­self, but by an Interpreter; his judgments shall interpret his thoughts; he shall speak to them in his wrath, Psal. 2.5. and vex them in his sore displeasure; Yea, the proud man doth not scorne his brother only, but he scornes God too.

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

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

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

I will be God, said the proud Angel.

[Page 55]And the proud worm man re­peats it after him.

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

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

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

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

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

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

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

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

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

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

Some Helps and Meanes briefly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 70] Represent­ed under a fourefold notion.

• 1. Gentleman.
• 2. Christian.
• 3. Son.
• 4. Dying man.

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

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

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

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

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

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

Second Notion.A Christian.

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

His great reverence in publick worship.He was a strict Observer of the Lords day, both in the Church and in his chamber; He was far from their tem­per, who while they would avoid superstition, unhap­pily run into the other ex­treme of undecency in publick worship; some there be, who as one saith, have spiritua­lized their religion into just nothing: and as if God had past over his right in the outward man to the devil, think they can never be [Page 77] rude enough in the service of God; but this Gentleman had attained to an happy mixture of reverence and spi­rituality: his outward de­portment of body, was nothing else but an happy indicium of the soules motion, both which he taught uniformity in the Worship of God; the outward man did not turne Separatist from the inward, but as bought with a price, 1 Cor. 6.20. he glorified God in his body and soul, which were the Lords. His ca [...]e to call to mind what he had heard. As soon as he came home from the publick Ordi­nance, he was observed im­mediately to betake himself to his chamber, there to me­ditate and pray over what he had heard, so observing the rule which some Divines give, to come out of holy [Page 78] duties, as out of a sweat, by degrees; an argument that he did not set judgement only, but conscience on work also in hearing, and went not to the Ordinance to judge the Word, His readi­nesse to communi­cate to o­thers. but to be judged by it. When he came down into the family, he would be im­parting what he had got; and like a good Scribe in­structed to the Kingdome of God, Mat. 13.52. he would bring out of his treasure, things new and old: which he would do with such judgement and affection, that it seemed to them of the fa­mily, a Sermon rather then a Repetition. I say, them of the family, for he knew his bounds, within which to be idle, he held it as great a sin as to be excentrick.

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

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

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

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

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

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

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

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

His temperance was emi­nent, Tempe­rance. he did eat rather for ne­cessity then delight, & for ma­ny yeares drank nothing but water, till with mortified Ti­mothy, the weaknesse of his stomack, and his often infir­mities necessitated him to make use of the Apostles dis­pensation. 1 Tim. 5.23.

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

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

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

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

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

A Son.

[Page 86]And there you shall finde him an eminent patterne of filial respect, unto all Gentle­men of his rank; it is hard to say, whether he loved or honoured his Parents most; he was troubled with nothing but what troubled them, and ambitious of nothing so much as of their content and satisfaction. It is a passage worth remembring, that af­ter he had made some en­trance on his studies in the Law, his father and mother, tender of his content, encou­raging him cheerfully to per­sist, and telling him the worst was past; every day, for the future, His childe-like care and delight to please his Parents. would render those studies more pleasing and profitable, He did inge­nuously professe unto them, that the satisfaction which he gave [Page 87] them in that way, would coun­tervail the greatest difficulty he could meet with; and that if he should finde no other plea­sure or profit then that, he would never desist nor be dis­couraged. Upon this Mo­del was all his carriage to­wards his Parents, formed from his very infancy. 1 Kings 2.19. He had learned of Solomon to give them the greatest reverence that might be, and never grieved their spirits, but at last, in dying. It was an high expression I had once from his father (and I be­lieve it was no hyperbolie) That his whole life was so sa­tisfactory to him and his mo­ther, that they could not remem­ber one entire week together in it, which if he were to live over again, they could wish he should [Page 88] otherwise spend then he did: To which he added as an acknowledgement of divine favour, that he was so blest of God all along, that if God at his birth had promised whatso­ever they could have desired for him, for near twenty two years (the time he lived) upon con­dition they should then be wil­ling to resigne him back again, they could not have asked more of God, then he did be­stow upon him, for their com­fort, and to make his person valuable. Ah, how few sons be there in the world, the Christian world, to whom their Parents can give such a testimony! Behold, here a worthy pattern for young Gentlemens imitation.

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

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

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

As a dying man, Fourth notion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To God only be glory for ever. Amen.