Use

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 them [Page 15]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, [Page 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. [Page 17]Having 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, [com­ing [Page 18]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.

But 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: we [Page 20]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.

Fourthy, 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 it [Page 22]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 these [Page 23]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 to [Page 24]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,

• First, If our time be short, then let us all looke back and consider, how we have [Page 25]spent and mis-spent our time, what time we have lost.
• Secondly, Learne the miserie and mischiefe of delayes of delaying things of moment.
• Thirdly, Beware of a surprizall, of be­ing caught napping (as we use to say) of being taken at unawares.
• Fourthly, Labour lesse for the meat that perisheth, and labour more for that which endureth to everlasting life.
• Fifthly, Learne this point of wisdome, to wit, to dispatch the most necessarie things in the first place.

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, [Page 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 be [Page 27]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 full [Page 28]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 is [Page 29]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 quite [Page 30]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 in [Page 31]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 and [Page 32]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, [Page 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 to [Page 34]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 much [Page 35]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 this [Page 36]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.