A SERMON PREACHED AT HIEWORTH At the Funerall of EDMUND WARNEFORD Eſq.
By THOMAS HAUSKINS Miniſter of Gods Word.
On the 24. of Auguſt. 1649.
OXFORD, Printed by H. HALL. An. Dom. 165•.
O LORD be gracious unto thine Handmaid and her little ones, whom by thy ſuddaine ſtroake thou haſt made fatherleſſe and widdow, In the ſence and Conſcience of that Chriſtian duty which as members of the ſame Body wee do owe one to another, we do deſire to grieve with and for them, and in teſtimony thereof in their behalfe to pray, ſaying: O Bleſſed Lord God, as thou haſt ſadly humbled thy Handmaid in her outward Condition, ſo do thou truly and ſavingly humble her in her Soule for Sin, which is the moritorious cauſe of all the evills and ſufferings which the Sonnes and Daughters of Adam do feele or feare: and let her ſo weep for the one, as not weeping for the other Bleſſed is the man, and thrice bleſſed is the woman whom thou chaſtneſt, and whom together with the outward chaſtiſement thou doſt thus humble and teach them out of thy Law. And foraſmuch as thou haſt promiſed that all things ſhall worke together for good to thoſe that love God: O Lord do thou ſhed abroad thy Love, and the love of Thee into her heart, whereby ſhe may be made capable of the good therein promiſed unto thy ſervants. and then doe thou make a gracious performance and accompliſhment of the ſame: O let this ſore and ſharp loſſe and croſſe be ſo over-ruled and ſanctified by theee, as that it may ſome way or other, yea every way turne to her ſpirituall good and gaine. It is good for me, ſaith David, to draw neare to thee; it is good may ſhe ſay, and we ſay for her and us all, to draw farther off, as from the Cares, ſo from the comforts of this world, and to draw neare, even neare and nearer both in our affection and in our converſation to thee. O let this heart-piercing affiction drive and draw thy ſervant neare unto thee, nearer and nearer in the feare of thee, faith in thee, love toward thee, communion with thee, obedience to thee, and dependence upon thee. In theſe waies, and by theſe means, do thou firſt of all fit her, and then do thou beſtow upon her both inward and outward conſolations. Let her ſo weep as. if ſhee wept not, ſo weep for the loſſe of one comfort, as one that hath not loſt cither all, or the maine of comfort. Let her ſo weep as not to murmure and repine at the dealing of thee the onely wiſe God, and Soveraigne Lord of all, but ſtill let her in faith and patience poſſeſſe thee and her ſelfe, let her ſo weep for the loſſe of a Creature-comfort in a loving husbandas, rejoycing that ſhe hath him the way of beleeving, and obeying ſhall ever have a faithfull Creator and a moſt loving Saviour. Thou who art the Comforter of thoſe who are caſt downe, do thou both counſell and comfort her in this tribulation. Let her be able to do all things, and to ſuffer all things, through a Chriſt ſtrengthening her. Let thy directing, aſſiſting, comforting, ſupporting grace, be ſufficient for her in and againſt her owne weakneſſe, and againſt the ſtrength of all adverſe temptations.
Lord be thou a Father of all mercies & bleſſings to the Children, who by this ſad hand of Divine providence are become fatherleſſe. O thou juſt and righteous God, what ſhall we who are Parents in our Confeſſions ſay unto thee, but this, to wit, that there is ſin enough in the beſt of Parents, for which thou mighteſt if thou wouldeſt in thy juſt diſpleaſure curſe them, as well in the fruit of their Loines, as of their Labours; in which regard it is the humble and earneſt deſire of every knowing and devout. Parent, that for Chriſt his ſake (who did beare the Croſſe and the Curſe) thou wouldeſt take away the curſe, which is not onely due to them in their owne perſons, but which is moreover due to theirs for their ſake: and this as we hope, was the deſire of the Parent here, when he was alive. In proſecution of which his deſire, he being now departed, and immediately to be laid in duſt, we humbly pray thee, that the good which was in him, may live and dwell, may thrive and grow in his children. But as for the evill which was in him. Oh let it be through the power of thy preventing grace declined by them and through pardoning grace let it not be imputed to them, or viſited upon them. Provide for their education in the knowledge, and faith, and feare of thee, the onely true God, and of Jeſus Chriſt whom thou haſt ſent. Yea as the ſhall grown in yeares ſo let them grown in all grace, and in ſpeciall in the Love of thee, and under thee in mutuall love and helpfulneſſe each to the other. Now they are forſaken by the father of their fleſh, let is appeare that they are taken up and owned of thee the everlaſting Father, and Father of their ſpirits. Let what is wanting to them be by a good and juſt hand of Providence in due time ſupplyed, and let what they have be in the meane time, and alwaies by a bleſſing ſanctifyed: whatſoever they have, or whatſoever they want, let them not want a portion of grace from the here, and a portion of glory with thee hereafter.
AMEN.
I Shall begin my Sermon with the very words of my text, ſaying, Brethren, the time is ſhort, the time I meane for my preſent diſcourſe is ſort. for cuſtome, you know, conſines me to an houre) It remaineth therefore, that (as perſons who are ſtrainted for want of time) I make ſo much the more haſt, not ſpending one minute of this ſhort time in any impertinent, needleſſe, or complementall circumſtances. And for that cauſe as well2 as others, I ſhall altogether forbeare whether in the beginning, or ending of my Sermon, to ſpeake in the way of ſuch praiſes and commendations, which any of you doe know, or may think to be due unto the dead, and inſtead thereof I ſhall wholy and ſolely apply my ſelfe unto the end, for which I was requeſted hither, and that is, To miniſter a word in ſeaſon for the edification of the living, ſuch inſtructions in ſpeciall as are either expreſſed in, or may be deduced from the words, which I have read unto you.
I ſhall with a very quick diſpatch as in one, or two minutes paſſe through the context to the text and then forward. As for the context then, this onely I ſhall ſay, to wit, That the Apoſtle in the beginning of this chapter doth reſolve certaine Queries, or caſes propounded to him by the believing Corinths concerning marriage and divorce, and from thence he proceeds in the progreſſee of the chapter to give counſell and advice to Maſters and Servants: what his reſolves, caveats, & deciſions were in the ſeverall caſes propounded, I ſhall referre you3 (as Chriſt did the young man in another caſe Luke. 10.26. ) to what you find written and recorded in the chapter it ſelfe, which you may read at your leaſure. Now in the cloſe of theſe deciſions the Apoſtle ſayes down & aſſerts a known truth, the knowledge & uſe whereof being of univerſall concernment, he doth therefore direct and exhort all perſons of all ſorts, both marryed and unmarryed, rich and poore, bond and free, accordingly to improve it, and this he doth in the words which I have read unto you; in which words wee have two things conſiderable, 1. The preface or introduction (But this I ſay brethren) 2. The ſubſtance or maine matter, and that conſiſts in the whole, which followeth.
The preface or preamble is in theſe words (this I ſay, or, this I affirme, or openly avouch) To inſiſt largely upon this preface were to make a buſineſſe of a by-matter, and to reſt, or ſit down in the porch, which was built, for a more ſigtly and convenient entrance into the Houſe; and therefore I ſhall lightly paſſe it over, onely by telling you, that the ſcope and end of ſuch preambles,4 or introductions, is to beget the more diligent, and exquiſite attention; as if the Apoſtle, had here ſayd, what was uſuall with Chriſt to ſpeake in his Sermons, and what is frequently ſayd by the Spirit, to the Churches of Aſia, He, that hath an eare to heare, let him heare. And let this be the uſe, which I ſhall intreat you to make of this preface, let it awaken and quicken your attention; upon the hearing of theſe words from the mouth of Saint Paul (This I ſay, brethreen) I ſhall deſire you to be as erect, as attent, as intent, as was Samuel upon the calling, and recalling of his name, ſaying, ſpeake brother, ſpeake Paul, ſpeake Lord, and ſpeake to both eares; for with both eares thy ſervant heareth.
And let ſo much ſuffice to be ſpoken, as in paſſage to the ſubſtance, or matter of the words, in which are three things conſiderable, firſt a doctrine, or an aſſertion (The time is ſhort) ſecondly the uſe and application of that doctrine, (It remaineth, that both they that have Wives, be as if they had none; And &c.
Thirdly a motive, or argument to enforce, or ſet on the ſayd ſeverall uſes of the5 doctrine (For the faſhion of this world paſſeth away) The word tranſlated [faſhion] is emphaticall, and ſignifies the viſage, out-ſide, accidentall external figure of a thing without reall ſubſtance, as if all the things in the world were but a meere ſurface, a vain and empty outſide, & the word trāſlated [paſſeth away] ſignifies likewiſe to cozen, or ſubtily to deceive, ſo that if the words had bin thus rendred, The viſage of the world deceiveth, the tranſlation had beene ſufficiently ſuitable to the originall and very agreeable to the truth, and very profitable to edification, it being as well true, that the world doth deceive us, as that the world doth vaniſh & paſſe away; & which of theſe two tranſlations is more agreeable to the context, and to the mind of the Apoſtle in this place, ſeemes to me very hard to determine, eſpecially if we conſider all circumſtances, which I cannot now ſtand to mention, and much leſſe to debate. Let it be ſufficient to tell, you, that the world doth ſoone vaniſh and paſſe away, and by its ſudden vaniſhing and paſſing away, it doth uſuall cozen & deceive us, and therefore we ſhould So weep6 and ſo rejoyce, as if we did not weep and rejoyce.
There are in deed according to diverſities of copies, ſome different readings of the words; but becauſe the differences are very ſmall, to wit, about the placeing and pointing of the words, which will not vary the ſenſe, I will not therefore, ſpend any ſcruple of this ſhort time in the mentioning, or relating of differences ſo inconſiderable, but will comeforthwith to the doctrine of the text, ſet downe in theſe words, [The time is ſhort]
The word tranſlated [ſhort] doth properly ſignify Contracted, it being a Metaphor (as ſay the learned in that language) taken from Sailors, who when they draw nigh the ſhore, uſe to contract, or role up their ſailes: or, from a peece of cloth rolled up into a little compaſſe, onely a ſcantling l•f•at the end, ſo that the word according to its ſignificancy might thus be rendred, The time is curt or curtaild: and to ſignify how curt the time is, the Apoſtle doth curtaile, or cut ſhort his ſpeech: for the verbe is not expreſſed in the originall (wherein we onely read, the Subſtantive7 and Adjective without the Copulative, (Time ſhort) but is left to be underſtood; and it is as if Saint Paul had more fully told us, That our time is reduced or brought into a a very narrow conmpaſſe, we having but a ſhort remnant, or ſcantling of time. The doctrine is (as you plainly perceive) like the time, very ſhort. If you deſire to have it enlarged, I ſhall thus deliver it with reference to the context in the following words, to wit, Whatſoever our ſtate, relation, or condition be in this world, whether we be married, or unmarried, rich, or poore, bond, or free, the time with all of us is but ſhort.
This doctrine is a truth ſo unqueſtionable, that any one without breach of modeſty, may boldly avouch it in the very phraſe of the Apoſtie, ſaying, This I ſay, the time is ſhort: & for bare conviction, it is enough to ſay it, without offer of any farther proofe: But becauſe it is both uſual & uſefull, eſpecially for the making of a due impreſſion upon the affections, not to paſſe over plaine, and confeſſed truths without ſome proofes & illuſtrations from Scripture, I will therefore (not ſo much to convince, as to affect you)8 demonſtrate, and illuſtrate the truth here aſſerted, by declaring in what reſpects Saint Paul doth here avouch the time to be ſhort; for which purpoſe know you, that Saint Paul affirmes the time to be ſhort in two reſpects, firſt in reſpect of the neere approach of Chriſts coming to judgement. Secondly in reſpect of the neare approach of death; I The time is ſhort betwixt, and the coming of Chriſt to judgment. There is reaſon to conceive, that this is a prime part of the Apoſtles meaning in the text: for beſides that it is the judgment of ſome learned Interpreters, that Saint Paul doth immediately aime at this, let is be farther conſidered, that it is ordinary with the Apoſtles to preſſe Chriſtians to duty with arguments taken from the propinquity of Chriſts ſecond coming; for which, ſee Phil. 4.5.1. Pet. 4.7. Now if this be the meaning of the Apoſtle in ſaying, that the time is ſhort, to wit, That Chriſt will ere long come to judgment, the following Scriptures, for the confirmation thereof may be alledged phil. 4.5.1. Pet. 4. 7. lam. 5.8. Rev. 22, 20. There we read, that The Lords coming draweth nigh, is at hand,9 that the end of all things is at hand, that Chriſt will come quickly &c.
If it be objected, that the Saints are ready to thinke and complaine, that it is long ere Chriſt will in this ſort come Rev. 6.10. & that they do frequently ſay in reſpect of Chriſts coming to them in glory, as David ſates in reſpect of Gods coming to him in grace, Pſal. 101.2. Lord when wilt thou come unto me. I anſwer, that the time betwixt, and Chriſts coming to judgment (however in ſome reſpects long) yet may it be ſayd to be ſhort in the following reſpects.
Firſt in reſpect of Gods accompt, to whom a thouſand yeares are but as one day 2 Pet. 3.8. As God ſees not, as man ſees, ſo he reckons not as man reckoneth. Eſa. 55.8.
Secondly in reſpect of the time already paſt, & in ſpeciall, in reſpect of the time ſince that his coming was prophecied of: for his ſecond coming was prophecied of by Enoch the ſeventh from Adam, many thouſand yeras agoe Jud. 5.14. & in regard hereof our time now is ſaid to be the the laſt time, & we are ſaid to be the people, upon whom the ends10 of the world are come, 1 Job. 2.18. 1 Cor. 10.11.
Thirdly, in reſpect of time to come, if I may ſo ſpeake, and call that time, after which time ſhall be no more: but I meane, that in reſpect of eternity ſucceeding Chriſts ſecond coming the time betwixt and that is but ſhort for ſuppoſe it were an 100 or a 1000 yeares afore Chriſt ſhall come to judgment, yet what is that to eternity; it is no more to eternity then a drop of a bucket to the whole Ocean, or then the duſt of a ballance to the vaſt mountaines; it is no more then a finite thing to what is infinite.
Other conſiderations might be named, with regard whereunto Chriſts coming to judgment may be ſayd to be neere at hand; but I ſhall paſſe them over and come to prove the ſecond particular, to wit,
Secondly, That the time is ſhort in reſpect of the neare approach of every ones death. This is another thing, which the Apoſtle aimes at, in ſaying, that, the time is ſhort; he would give us thereby to underſtand, that we have but a ſhort while to live; & for proofe thereof, view the following Scriptures, Iob 14. 1. and 16.22. Pſal, 89.47. and 39.12. Heb.11 13.14. wherein it is ſaid, That wee are of few daies, that we have here no continuing city, that wee are Pilgrimes and Strangers &c.
Before I make application, I ſhall make anſwer to the following queſtion, to wit, how ſhort is our time. Should wee heare ſuch a queſtion undertaken to be anſwered out of the pulpit, we might perhaps at the firſt hearing of it imagine, that the party ſo undertaking did intend to caſt a figure, and to tell fortune (as we call it) but if you will carefully attend to the three following anſwers, which I ſhall make thereunto, I doubt not, but that you will judge it to be a Queſtion not unfit, for the moſt ſerious and ſober Divine to reſolve. To the queſtion then I anſwer,
Firſt, that to ſpeake within ſome latitude, and compaſſe of time, or in generall wiſe, it may well be knowne how ſhort our time is in this ſort, I ſay the ſhortneſte of our time may be knowne by thoſe various Metaphors, ſimilitudes or compariſons, wherewith in the following Scriptures, man, his life & daies are ſet forth in the word of God. Iob. 7.6, 7. & 9.25, 26. Pſal. 38.39. & 103.15,12 16. 144, 4. lam 4.14. Pſal. 102.3. There we read, that man, his life and daies are reſembled to a wind, ſmoake, vapour, graſſe, aflower &c. Eſpecially I ſhall mention Pſal. 39.5. becauſe that ſcripture comes very neare to the Metaphor, which Paul uſeth in the text; there wee ſee, That God hath rolled up our time ſo cloſe and neare together, that there is but the ſcantling of an handbredth leſt unto us.
Secondly, to ſpeake punctually, to a point or moment of time, there is no man able to ſay; how ſhort the time is, whether in reſpect of Chriſts, ſecond coming, or in reſpect of his owne death.
Firſt, None knoweth the punctuall time, day, or houre, when Chriſt ſhall come to judgement, and for proofe thereof ſee, Mat. 24.36. &c 25.13. Mar. 13.35.
2ly, That none knows punctually the time of his owne death, ſee the following Scriptures Pro. 27.1. lam. 4.14. Eccl. 9.12. There we read that mand knowes not his time not ſo much as what shall be on the next morrow &c.
Thirdly I anſwer, that the time is much ſhorter, then the moſt people for the moſt13 part are aware of, and this I affirme both in reſpect of death and judgment.
Firſt, That the time betwixt this & Chriſts ſecond coming, is ſhorter then the moſt people for the moſt part are aware of, may be proved by Luk. 21.35. where it is ſaid, that the day of judgement; shall come as a ſnare upō the Inhabitants of the earth, as alſo by Lub. 17.26, 27, &c. where we read, that moſt people ſhall be as ſenſuall, as ſecure, and as little looking for Chriſts coming to judgment, when he comes as Sodome, or as the old world did expect the deſrtruction of fire, or the deluge of water.
Secondly, that the time betwixt this and our dying day is ſhorter then the moſt doe imagine, may be proved by Eccle. 9.12. where it is affirmed, that death comes and ſeizeth upon the moſt of men, even as unexpectedly as the net, or ſnare doth the Fiſh, or Foule. The truth of this is ſeen in ſad and frequent experience: for let it be obſerved, and we ſhall find very commonly, that God doth then cut ſhort the thread of mens lives, at what inſtant they think to live long; as for example, when people have undertaken more worldly imployment,14 then ever they did afore, when they have moſt yrons in the fire, and are moſt eager in the purſuit of their worldly deſignes, or when people have compaſſed all their worldly projſects and have go the things, which in their hearts and ſoules they did moſt thirſt after, and do then think to live long & with hearts eaſe upon the ſweet of that which they have laboured ſorely for, & beath their brains about, I ſay, at ſuch a time God doth ſhorten and put and end to their time. And for further prooſe hereof, let the following Scriptures be conſidered, Luk. 12.19, 20. Mat. 24.48.
I now come to the quod reliquum, to what remaineth of the doctrine, I meane to the uſe and application of it; and ſurely this that remaineth is like the good wine in the Goſpel, though it comes laſt, yet indeed it is beſt of all, the life and ſoule of a Sermon being in the uſe and application of it. Now for the uſe, which we are to make of the foreſaid doctrine, the Apoſtle doth in the following words both expreſly and amply, and ſingularly direct us, ſaying, Let them15 that have wives be as if they had none, and they that weep &c. Yet afore I urge or proſecute any of theſe particulars, give me leave to premiſe and inferre one generall uſe, and the rather, becauſe that generall exhortation will have a ſpeciall influence into, and will prove as a ſpeciall preparative diſpoſing us the better for the following particuiar inſtructions. Be you then from the conſideration of the foreſaid doctrine in generall wiſe exhorted To lay to heart the ſhortneſſe of your time. This is a very ſpeciall and a very profitable duty. Ecc. 7.2. There we ſee, that it is the duty of the living to lay to heart their end: this laying to heart our end is elſewhere called the conſideration of our latter end, Deut. 32.29. and in that regard I ſhall both exhort you & pray for you, ſaying in the Apoſtles words 2 Tim. 2.8. conſider what the Apoſtle hath ſaid in the text concerning the ſhortneſſe of our time, and the Lord give you underſtanding, both in this, and in all things. We have need of prayer as well as of exhortation: for the Lord knowes, that we do ſee, and heare, and read frequently of many things, which we doe very little,16 if at all conſider, and lay to heart, and leaſt of all the particular in hand; inſomuch as I may truly ſay, that of any thing in the world, that is ſo well known, ſo frequently and apparently ſcene, there is nothing, that is ſo little conſidered and laid to heart. Paul ſaies in the text, This! ſay brethren, the time is ſhort; I may well adde, we our ſelves do ſee, and ſee, and ſee, and ſee often in ſuch fad inſtances and ſpectacles of mortality, as is now before us, That our time is ſhort: but who laies to heart and conſiders it who can ſay in this caſe as the Church did in another Lam. 3.51. Mine eye affecth my heart? Let us a little take view of all ſorts and conditions of people. I will paſſe over childhood (becauſe at that age we are leſſe capable of conſideration) and come to youth; Doe young men and women conſider and lay to heart the ſhortneſſe of their time? Alas, they are ſo farre from laying to heart any alteration by death, that they lay not to heart any the leaſt alteration by age or ſickneſſe: for young people make not any accompt, that their fine face, their youthfull ſtrength, beauty, activity, ſhall ever decay, or be impaired. 17Having paſſed through youth, I come to middle age, and doe aske the Queſtion, Whether doe people in the midſt of their daies, in the height of their ſtrenght, lay to heart the ſhortnes of their time? As Sampſon ſayd, Give me a champion, that I may fight with him, ſo I ſay, ſhew me an inſtance, and example in any one man, or woman, who conſiders this thing, that I may commend them. Yea to come to old age, doe people when they are wll ſtricken in yeares, or when they begin to be ſickly and doe find infirmities to be growing upon them, doe they lay to hears the ſhortneſſe of their time. Alas the very Heathen did obſerve this corruption; and deceit in the heart of man, to wit that there is ſcarce any one ſo old, but he thinks to live one yeare longer, and ſtill one yeare longer, and yet one years longger. for people when they begin to be ſick, and as we our ſelves may obſerve, how it is given to people to thinke, and ſay of their ſickneſſes, as Chriſt did concerning that of Lazarus, This ſickneſſe is not unto death; yea it were to be wiſhed, that carnall friends in their fooliſh pity, [coming18 to viſit their ſicke friends] would not, like the falſe Prophets of old crying peace, peace, ſow the pillowes of ſecurity under their freinds arme-holes, and rocke them in the cradle of forgetfullneſſe both of God and of themſelves, aſſuring their friends, that their preſent ſickneſſe ſhall not ſhorten, and much leſſe end their time; of ſuch friends we may well ſay as Iob did of his, Miſerable Counſellers and miſerable Comfortors are yee all. And becauſe it is not ſufficient to accuſe, unleſſe the charge be made evident, I will now make it appeare by ſundry evidences, that very few doe lay to heart the shortneſſe of their time; Firſt I ſhall bring in the common wickedneſſe and profaneſſe of the world to teſtify it, and I ſhall ſay with alluſion to thoſe words of Samuel to Saul 1 Sam. 15.14. If the moſt of people doe indeed conſider and lay to hart the ſhortneſſe of their time, what meanes that common cry of all forts of ſinnes (of drunkenneſſe, ſwearing, curſing, uncleaneſſe,) which we doe daily ſee with our eyes and heare with our eares, eſpecially if we goe abroad to a market, fayre, or the like.
19But for more particular evidence I ſay, firſt, as the Prophet ſpeakes in another caſe Hoſ. 7.10. ſo I ſay here, The pride of people doth teſtifie to their faces, that they doe not lay to heart how ſhort their time is: for did people conſider ſeriouſly and ſadly the ſhortneſſe of their time, would they be ſo haughty, ſo hofty, ſo ſcornefull and diſdainfull of their inferiours: (as if we all were not one fleſh, and of the ſame blood) as they be. Would the women kind be of ſuch a proud demeanour as is deſcribed and reproved, in the haughty Daughters of Sion, walking with ſtretched out necks, wanton eyes, mincing as they goe and making a tinckling with their feete. Eſa. 3.16 Surely beloved, the minding of the ſhortneſſe of our time, would bring downe the ſtout hearts and lofty lookes of people, and would cauſe us all to walke more humbly both with our Creator and with our fellow-creatures
Secondly, Mens covetouſneſſe doth teſtify to their faces, that they lay not to heart the shortneſſe of their time: we20 ſee, that with very many there is no end of wordly care, toile and travell, they being never ſatisfied in their minds with what they have, but are ſtill reſtleſſe in adding houſe to houſe, field to field, farme to farme, bargaine to bargaine. Did people ſeriouſly conſider, that they have not long to live, there would be more contentment and leſſe convetuoſneſſe, then is every where among all ſorts to be ſeene.
Thirdly, That few doe conſider the shortneſſe of their time doth appeare by this, to wit, That though people doe ſometimes think upon death, yet they think onely of one way of dying, or upon one kind of death, to wit, they think only of dying a naturall death, they think of dying by age, or in their beds; where as we may as well dy an untimely, or a violent death as a naturall death, we may be cut off in the midſt of our daies and ſtrengthy by a thouſand diſaſters, we may die in a priſon, we may have our throats cut, or our braines daſht out, we may die in a ditch as well as in our beds.
21Fourthy, It appears, that the, moſt people are mindleſſe of the shortneſſe of their time, in that they conſider not in whoſe hands their time is: For whereas Scripture tels us, that our time is in Gods hands, and that our life doth wholy depend upon his pleaſure and appointment, they are as forgetfull of any ſuch thing (as appeares by their common language) as thoſe wordlings, whom Saint Iames reproveth for projecting this and that, and yet never asking leave of God Iam. 4.13, 14.
Fiftly It appeares, in that people doe ſo buſy themſelves about trifles with neglect of the maine things neceſſary. How doe the moſt people firſt provide for the body, for the things of the world, and put off the providing for the ſoule and things belonging to another world, I will inſtance onely in two things of moment, which people do put off.
Firſt the making of their wils. We ſee in experience, how that people doe commonly put off the doing of this to the time of their ſickneſſe (albeit it22 is moſt uncertaine, whether they ſhall have any warning of death by ſickneſſe) yea many will not doe it, when they are ſicke, unleſſe they are perſwaded, that they ſhall die of their fickneſſe and how few will perſwade themſelves, or will ſuffer themſelves to be perſwaded by others, that when they are ſick, they are ſicke to death.
Secondly, But this is a light matter in compariſon: in alluſion to thoſe words of the Prophet to the king Eſa. 7.13. I ſay here, that it is a light matter for men to neglect the making of their wills, and thereby to prejudice their poſterity; there are matters of farre greater moment, which are commonly neglected, and thoſe are, The repenting of our ſins, the amendment of our waies, the ſetting of accompts betwixt God and our ſoules, the making of our peace with God our Judge, the making of our calling and election ſure, and alas, alas, how are theſe neglected? Let two things be here obſerved, I How laſie and ſlow and ſluggiſh the moſt of people are as to theſe23 things; they are as loath to come to any buſineſſe of this nature, as ever any ſluggard was to riſe out of his bed, inſomuch as when they are awaked by the loud cries of Gods Miniſters, calling to and upon them in thoſe words of Solemon Prov. 6.19. How long wilt thou ſleepe O ſluggard, when wilt thou ariſe out of thy ſleep.
They do yawn and ſtretch them ſelves upon the bed of ſecurity and ſenſuallity, ſaying with that Sluggard Prov. 5.10. Yet a little ſleepe, a little ſlumber, alittle folding of the hands to ſleepe; a little more of the pleaſures of ſin, a little more of the profits of ſin &c.
Secondly, let it be obſerved, how faithleſſe and falſe hearted people are in things of this nature: for albeit they will purpoſe and ſet a time for the doing of theſe things, yet when the time comes, yet (faithleſſe & perverſe generation as they are) they will put it of till another time. Wee ſee in experience, that Laban did not more often change lacobs wages, then many men and women have contrary to24 their purpoſes, promiſes, vowes and covenants changed the time of their repentance and converſion; they have ſet a time ten times over, & that time being paſt and gone, they are ſtill to repent and convert, yea they are as farre (if not farther) from repenting and converting, as ever they were afore.
Briefly and undeniably, The whole courſe of peoples lives doth teſtifie to their faces, that the ſhortneſſe of their time is not laid to heart by them: for conſider, whether the moſt people doe not live, even as the drunkard drinks, or as the prodigall ſpends; as thoſe doe drinke and ſpend as if they could never ſee the bottome of the barrell, or of their patrimony, ſo people doe ſo live, as if they were to live for ever in this world, as if they ſhould never come to the end of their lives
Having now ended my generall exhortation, I might in the next place inferre ſundry particular ones: For example,
Theſe and the like inſtructions might fitly be deduced from the doctrine in hand, and are very profitabe to be urged, but becauſe I deſire to ſpeake ſomewhat to ſome of the uſes, which the Apoſtle doth expreſsly inferre from the point, I muſt therefore of neceſſitie forbeare the proſecution of any of the ſaid particulars.
The firſt uſe, which the Apoſtle doth make of this doctrine is to married perſons; I ſay to married perſons: for what he ſaies to Hushands, ſaying [let them,26 that have wives be as if they had none] muſt be underſtood as ſpoken likewiſe to wives (for as they who have wives muſt live as if they had none, ſo for a like reaſon thoſe who have husbands muſt live as if they had none) The Apoſtles true and full meaning is, That the ſhortneſſe of the time conſidered, thoſe who are married ſhould ſo live as if they were looſed, or unmarried. But ſome will here perhaps demaund this queſtion, what muſt married perſons do, or how muſt they ſo live married, as if they were unmarried.
I anſwere, that divers particular duties are therein comprized; among which I ſhall inſtance onely in three, or foure.
Firſt it implies, that man and wife ought ſo to live together, as making a certaine accompt, that within a verie ſhort time they muſt part, or be parted aſunder, ſaying that [de futuro] for future concerning each other, as Chriſt ſaid [De praeſenti] to the Samaritan woman concerning her reputed husband, He, whom I now have, ſhall not alwaies be27 my Husband, She whom I now have, ſhall not alwaies be my wife. The contrary preſumption, or forgetfulneſſe is (I am afraid) the common fault of married perſons: for conſider whether it be not with the moſt couples, as you ſhall immediatly hear from me; every one doth eagerly deſire a good wife or husband, being halfe impatient for ſuch a bleſſing; as was Rachel for the bleſſing of Children, ſaying, A good husband, a good wife, or elſe I am undone; and when God hath granted unto men & women theſe their deſires, what doe they think, or ſay, and how are they affected. They are affected as Jonah was, when he had got a gourd, they are glad out of meaſure, ſaying as Laodicea in another caſe, I am rich and increaſed in comfort, and I have need of nothing, yea ſaying moreover as Babylon in her proſperitie Eſa 47.8. I am made and I am made for ever, I ſhall never be a widow &c. and thence it is, that God making a ſudden and unexpected alteration, they are as much overwhelmed with ſorrow and amazement, as afore they were full28 and did overflow with joy; juſt as it was with Ionah, ſo it is with them; for as Ionah was over-joyed when he had a Gourd and when he was ſuddenly deprived of it, he did ſo take it to heart, as that he wiſhed his owne death, ſo they being over-joyed in the enjoyment one of another, when God hath made a ſeparation, they are ſo out of meaſure paſſionate and impatient, as to wiſh, that they had died the ſame day, and been buried in the ſame grave with them. But would you know your duty; remember then this firſt particular from the text, to wit, That you are ſo to live together in the married eſtate, as making account, that it cannot alwaies, yea, that it cannot long be ſo, but that within a ſhort time you muſt part. Man and wife muſt ſoe live in the Hourſe as the Patriarchs did in the world, to wit, as ſtrangers and ſojourners together Heb. 11.13, 14.
2 Would man and wife ſo live married, as unmarried, they muſt be carefull to uſe all the comforts and contents of marriage ſoberly and moderately. It is29 one maine part of the Apoſtles end and ſcope in theſe words, to exhort all married perſons unto Chriſtian ſobrietie and moderation in the uſe of all mariage contentments, ſo that they may be wings but not weights unto them, we may ſurfer as well of the comforts as of the cares of this life.
Thirdly, That man and wife may ſo live married as if they were unmarried, they muſt have a ſpeciall care not to coole or abate in affection to the Lord Ieſus Chriſt. We muſt ſtill love the Lord Ieſus Chriſt in ſuch ſort, as if we had no other Love but him. The law of marriage is for the married perſons to forſake father and mother, and to cleave to each other, but it is not to forſake the Lord Chriſt. This admonition is the rather needfull, becauſe of the common fault of very many married couples in the world. We do live in a world of extremes both within doores and without: for as ſome couples do love too little, and ſearſe at all, ſo others do love one another too much, in ſo much as that they do quite30 dote one upon another, & make idols one of another, they love one another as Eli did his ſonnes, to wis, more then they love God their Maker, and Chriſt their Redeemer. God may have the ſame controverſie againſt many married perſons as he had againſt Epheſus, to wit, That they have loſt much of their firſt love to him. But oh that married perſons would remember, that God is a Jealous God; And oh that they would remember thoſe words of Chriſt Mat. 10.37. He that loveth Father, or Mother, Sonne, or Daughter, Hhusband, or Wife, more then Chriſt, is unworthy of Chriſt.
I might here have added certained other particulars, but that I haſten to ſpeak a few words concerning the next particular, And they that weep as if they wept not. Let the queſtion be demanded, what is it for a Chriſtian ſo to weep, for a loſſe, or croſſe, as if hee wept not. I anſwer, 1. A Chriſtian muſt ſo weep for his ſinnes, which are the meritorious cauſe of every loſſe and croſſe, as not weeping for the loſſe, and croſſe it ſelſe. Our ſorrows in31 reſpect of any ſuffering ſhould be nothing in compariſon of our ſinnes that have deſerved it. I cannot ſay indeed, tha it is the ſcope of the Apoſtle in the text to preſſe the belceving Corinths to ſorrow for ſinne above all things, nevertheleſſe I have thought good to anſwer the Queſtion in this ſort, in the firſt place partly becauſe it is a true ſaying, That a Chriſtian ought ſo to weep for his ſinnes as not weeping for his ſufferings (for our ſufferings we muſt ſo weep, as not weeping; but for our ſinnes we muſt ſo weep, as it we wept indeed) and partly becauſe thoſe perſons, who do truly, and plentifully weep for their ſinnes, cannot chooſe but weep moderately for any outward ſuffering, which faid, moderation is the ſcope of the Apoſtle in the text.
2 Would we ſo weep as not weeping, we muſt ſo weep, as not to refuſe ſuch Chriſtian counſell, or comfort as is fit to be given to us in our mournfull condition. When people are under the heavy hand of God, they are more ſit to be ſpoken unto, then when they thrive and32 proſper in the world; and one cauſe why Solomon tels us, that ſorrow is better then laughter, is becauſe (ſaies he) by the ſadneſſe of the countenance the heart is made better, more ſoft, and more humble Eccl. 7.3. We ſhould therefore ſo weep, as that we do not refuſe ſuch Chriſtian adviſe, counſell, or comfort, as it fit to be given unto perſons in our ſad condition. The contrary exceſſe is a fault too common; for many weep for their loſſes, as Rachel did for the loſſe of her children [they will not be comforted] or as Iſrael did for their bondage [They harkned not unto Moſes for anguiſh of heart, Exod. 6.9.]
3. That we may ſo weep as not weeping, we muſt ſo weep as not to murmure, repine, or once to open our mouthes againſt the Lord and his dealing; wee muſt ſo weep as quietly, ſilently, patiently ſubmitting our ſelves to the diſpoſing of the only wiſe God and Soveraigne Lord of all. I ſhall for this referre you to ſuch Scriptures as wherein patience under all loſſes and croſſes is as a very ſpeciall and Chriſtian vertue, commanded,33 and wherein the contrary evils of fretting, murmuring, and repining, are forbidden, as very great & grievous evils.
Fourthly, That we may ſo weep as not weeping, we muſt ſo weep as not to diſhonour our Religion and ſpecially that faith and hope, which we profeſſe to have in God. It is a great ſinne and ſhame for a Chriſtian to mourne exceſſively for any outward ſuffring for thereby he doth diſhonour religion, and give the world occaſion to think, that there is no ſuch comfort in the word and in the waies of God as the Scriptures do teſtifie, & therfore we ſhould beware of ſo mourning, as to do the leaſt diſhonour unto religion, by bringing an evill report upon it.
And more eſpecially we ſhould beware of ſo mourning as to diſhonour our faith and hope in God, either that hope, which we profeſſe to have either touching our ſelves, or touching any of our departed friends.
Firſt, we ſhould ſo weep for the dead, for any of our departed friends as not to34 diſhonour, or diſparage that hope, which we profeſſe to have concerning them and their better condition in another world; we ſhould ſo mourne, that they are loſt to us and to the comfort which we might have had by them here, as not mourning, that they are loſt to God and to themſelves; we ſhould ſo mourne for them being dead, as rejoicing, that they are alive to Chriſt, and that one day they ſhall riſe againe to life everlaſting. This is the Apoſtlles counſell concerning the manner, or meaſure of mourning for the dead, 1 Theſſ. 4.13.
Secondly and laſtly, we ſhould ſo mourne as not to diſhonour that faith and hope, which we do profeſſe to have in God, his love & favour. Every true Saint and ſervant of God is moſt deeply, moſt highly in the love & favour of God (as the Scriptures do teſtiſie) and they cannot be under ſuch ſadneſſe for any outward loſſe and croſſe, but that ſtil they have abundant cauſe to rejoice in the intereſts, which they have in the favour & friendſhip of the Lord Ieſus Chriſt, in ſo much35 as that Ieſus Chriſt may well ſay to his over ſad and penſive ſervants, as Elkanah did to his beloved Hannah, 1 Sam. 1.8. Why weepeſt thou and why is thy heart ſo much, ſo over much grieved, am not I better to thee then ten ſons. Is not my love better then the love of ten husbands, or ten wives. Briefly then, upon occaſions of weeping, a Chriſtian muſt of weep for the loſſe of one comfort, as not weeping, but rejoycing rather that he hath not loſt all, nor the maine of comſorts, A wife muſt ſo weep for the loſſe of a loving Husband, as not weeping, but rejoycing rather, that ſhee hath not loſt an ever living God and an ever loving Saviour.
Caution. As Chriſt ſaid in another caſe, ſo I ſay here, All men and women cannot receive this comfort, but onely thoſe, to whom it is given, I meane, the true Saints and ſervants and children of God, ſuch as can ſay with the ſpouſe in the Canticles (I am my welbeloveds and my welbeloved is mine) and therefore Qui poteſt capere, capiat,) They that can receive this36 comfort as belonging to them, let them and them alone receive it, but as for worldlings and the wicked (continuing in the eſtate wherein they are) I muſt needs ſay, as Chriſt did to the rich Luk. 6.24. Woe unto you for you have received your conſolation.
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