A SERMON PREACHED AT HIEWORTH At the Funeral of EDMUND WARNEFORD Esq.  
By THOMAS HAUSKINS Minister of God's Word.  
On the 24. of August. 1649.  
OXFORD, Printed by H. HALL.. An. Dom. 165●.   

A PRAYER.  
O LORD be gracious unto thine Handmaid and her little ones, whom by thy sudden stroke thou hast made fatherless and widow, In the sense and Conscience of that Christian duty which as members of the same Body we do owe one to another, we do desire to grieve with and for them, and in testimony thereof in their behalf 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 Soul for Sin, which is the moritorious cause of all the evils and sufferings which the Sons and Daughters of Adam do feel or fear: 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 work 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 do thou make a gracious performance and accomplishment of the same: O let this sore and sharp loss and cross be so overruled and sanctified by there, as that it may some way or other, yea every way turn to her spiritual good and gain. It is good for me, saith David, to draw near 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 near, even near and nearer both in our affection and in our conversation to thee. O let this heart-piercing affliction drive and draw thy servant near unto thee, nearer and nearer in the fear of thee, faith in thee, love toward thee, communion with thee, obedience to thee, and dependence upon thee. In these ways, 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 she wept not, so weep for the loss of one comfort, as one that hath not lost cither all, or the main of comfort. Let her so weep as not to murmur and repine at the dealing of thee the only wise God, and Sovereign Lord of all, but still let her in faith and patience possess thee and herself, let her so weep for the loss of a Creature-comfort in a loving husbandas, rejoicing that she hath him the way of believing, and obeying shall ever have a faithful Creator and a most loving Saviour. Thou who art the Comforter of those who are cast down, do thou both counsel 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 own weakness, 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 fatherless. 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 wouldst in thy just displeasure curse them, as well in the fruit of their Loins, 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 bear the Cross and the Curse) thou wouldst take away the curse, which is not only due to them in their own 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 evil 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 fear of thee, the only true God, and of Jesus Christ whom thou hast sent. Yea as the shall grown in years so let them grown in all grace, and in special in the Love of thee, and under thee in mutual love and helpfulness each to the other. Now they are forsaken by the father of their flesh, let is appear 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 supplied, and let what they have be in the mean time, and always by a blessing sanctified: 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.   
1 Cor. 7.29, 30, 31. But this I say brethren, them time is short. I remaineth, that both they that have wives, be a if they had none: And they that weep, as though they wept not and they that rejoice as though they rejoiced not; and they that buy as though they possessed not: And they that use this world, as not abusing it: for the fashion of this world passeth away. 
I Shall begin my Sermon with the very words of my text, saying, Brethren, the time is short, the time I mean for my present discourse is sort. for custom, you know, confines me to an hour) It remaineth therefore, that (as persons who are strainted for want of time) I make so much the more haste, not spending one minute of this short time in any impertinent, needless, or complemental circumstances. And for that cause as well as others, I shall altogether forbear whether in the beginning, or ending of my Sermon, to speak in the way of such praises and commendations, which any of you do know, or may think to be due unto the dead, and instead thereof I shall wholly and solely apply myself 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 special 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 pass through the context to the text and then forward. As for the context then, this only I shall say, to wit, That the Apostle in the beginning of this chapter doth resolve certain Queries, or cases propounded to him by the believing Corinth's concerning marriage and divorce, and from thence he proceeds in the progressee of the chapter to give counsel and advice to Masters and Servants: what his resolves, caveats, & decisions were in the several cases propounded, I shall refer you (as Christ did the young man in another case Luke. 10.26.) to what you find written and recorded in the chapter itself, which you may read at your leisure. Now in the close of these decisions the Apostle says down & asserts a known truth, the knowledge & use whereof being of universal concernment, he doth therefore direct and exhort all persons of all sorts, both married and unmarried, rich and poor, bond and free, accordingly to improve it, and this he doth in the words which I have read unto you; in which words we have two things considerable, 1. The preface or introduction (But this I say brethren) 2. The substance or main matter, and that consists in the whole, which followeth.  
The preface or preamble is in these words (this I say, or, this I affirm, or openly avouch) To insist largely upon this preface were to make a business of a bymatter, 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 pass it over, only by telling you, that the scope and end of such preambles, or introductions, is to beget the more diligent, and exquisite attention; as if the Apostle, had here said, what was usual with Christ to speak in his Sermons, and what is frequently said by the Spirit, to the Churches of Asia, He, that hath an ear to hear, let him hear. And let this be the use, which I shall entreat 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 attended, as intent, as was Samuel upon the calling, and recalling of his name, saying, speak brother, speak Paul, speak Lord, and speak to both ears; for with both ears 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 etc.  
Thirdly a motive, or argument to enforce, or set on the said several uses of the doctrine (For the fashion of this world passeth away) The word translated [fashion] is emphatical, and signifies the visage, outside, accidental external figure of a thing without real substance, as if all the things in the world were but a mere surface, a vain and empty outside, & the word translated [passeth away] signifies likewise to cousin, or subtly to deceive, so that if the words had been thus rendered, The visage of the world deceiveth, the translation had been sufficiently suitable to the original 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 & pass away; & which of these two translations is more agreeable to the context, and to the mind of the Apostle in this place, seems to me very hard to determine, especially if we consider all circumstances, which I cannot now stand to mention, and much less to debate. Let it be sufficient to tell, you, that the world doth soon vanish and pass away, and by its sudden vanishing and passing away, it doth usual cousin & deceive us, and therefore we should So weep and so rejoice, as if we did not weep and rejoice.  
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 placing 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 down 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 sails: or, from a piece of cloth rolled up into a little compass, only a scantling l●f● at the end, so that the word according to its significancy might thus be rendered, The time is curt or curtailed: and to signify how curt the time is, the Apostle doth curtail, or cut short his speech: for the verb is not expressed in the original (wherein we only read, the Substantive 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 poor, 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 proof: But because it is both usual & useful, especially for the making of a due impression upon the affections, not to pass over plain, and confessed truths without some proofs & illustrations from Scripture, I will therefore (not so much to convince, as to affect you) 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 affirms the time to be short in two respects, first in respect of the near approach of Christ's coming to judgement. Secondly in respect of the near approach of death; I The time is short betwixt, and the coming of Christ to judgement. There is reason to conceive, that this is a prime part of the Apostles meaning in the text: for besides that it is the judgement of some learned Interpreters, that Saint Paul doth immediately aim at this, let is be farther considered, that it is ordinary with the Apostles to press Christians to duty with arguments taken from the propinquity of Christ's 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 judgement, the following Scriptures, for the confirmation thereof may be alleged phillip 4.5.1. Pet. 4. 7. lamb. 5.8. Rev. 22, 20. There we read, that The Lords coming draweth nigh, is at hand, that the end of all things is at hand, that Christ will come quickly etc.  
If it be objected, that the Saints are ready to think and complain, that it is long ere Christ will in this sort come Rev. 6.10. & that they do frequently say in respect of Christ's 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 Christ's coming to judgement (however in some respects long) yet may it be said to be short in the following respects.  
First in respect of God's account, to whom a thousand years 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 special, in respect of the time since that his coming was prophesied of: for his second coming was prophesied of by Enoch the seventh from Adam, many thousand yeras ago 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 ends of the world are come, 1 Job. 2.18. 1 Cor. 10.11.  
Thirdly, in respect of time to come, if I may so speak, and call that time, after which time shall be no more: but I mean, that in respect of eternity succeeding Christ's second coming the time betwixt and that is but short for suppose it were an 100 or a 1000 years afore Christ shall come to judgement, 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 balance to the vast mountains; it is no more than a finite thing to what is infinite.  
Other considerations might be named, with regard whereunto Christ's coming to judgement may be said to be near at hand; but I shall pass them over and come to prove the second particular, to wit,  
Secondly, That the time is short in respect of the near approach of every one's death. This is another thing, which the Apostle aims 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 proof thereof, view the following Scriptures, job 14. 1. and 16.22. Psal, 89.47. and 39.12. Heb. 13.14. wherein it is said, That we are of few days, that we have here no continuing city, that we are Pilgrims and Strangers etc.  
Before I make application, I shall make answer to the following question, to wit, how short is our time. Should we hear 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 intent 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 than I answer,  
First, that to speak within some latitude, and compass of time, or in general wise, it may well be known how short our time is in this sort, I say the shortneste of our time may be known by those various Metaphors, similitudes or comparisons, wherewith in the following Scriptures, man, his life & days are set forth in the word of God. job. 7.6, 7. & 9.25, 26. Psal. 38.39. & 103.15, 16. 144, 4. lamb 4.14. Psal. 102.3. There we read, that man, his life and days are resembled to a wind, smoke, vapour, grass, aflower etc. Especially I shall mention Psal. 39.5. because that scripture comes very near to the Metaphor, which Paul useth in the text; there we see, That God hath rolled up our time so close and near together, that there is but the scantling of an hand-bredth lest unto us.  
Secondly, to speak punctually, to a point or moment of time, there is no man able to say; how short the time is, whether in respect of Christ's, second coming, or in respect of his own death.  
First, None knoweth the punctual time, day, or hour, when Christ shall come to judgement, and for proof thereof see, Mat. 24.36. &c 25.13. Mar. 13.35.  
2ly, That none knows punctually the time of his own death, see the following Scriptures Pro. 27.1. lamb. 4.14. Eccl. 9.12. There we read that manned knows not his time not so much as what shall be on the next morrow etc.  
Thirdly I answer, that the time is much shorter, than the most people for the most part are ware of, and this I affirm both in respect of death and judgement.  
First, That the time betwixt this & Christ's second coming, is shorter than the most people for the most part are ware of, may be proved by Luk. 21.35. where it is said, that the day of judgement; shall come as a snare upon the Inhabitants of the earth, as also by Lub. 17.26, 27, etc. where we read, that most people shall be as sensual, as secure, and as little looking for Christ's coming to judgement, when he comes as Sodom, 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 than the most do 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 Fowl. 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 men's lives, at what instant they think to live long; as for example, when people have undertaken more worldly employment, than ever they did afore, when they have most irons in the fire, and are most eager in the pursuit of their worldly designs, or when people have compassed all their worldly projsects and have go the things, which in their hearts and souls 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 prose hereof, let the following Scriptures be considered, Luk. 12.19, 20. Mat. 24.48.  

Use  
I now come to the quod reliquum, to what remaineth of the doctrine, I mean 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 soul 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 expressly and amply, and singularly direct us, saying, Let them that have wives be as if they had none, and they that weep etc. Yet afore I urge or prosecute any of these particulars, give me leave to premise and infer one general use, and the rather, because that general exhortation will have a special influence into, and will prove as a special preparative disposing us the better for the following particuiar instructions. Be you then from the consideration of the foresaid doctrine in general wise exhorted To lay to heart the shortness of your time. This is a very special 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 shortness 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 knows, that we do see, and hear, and read frequently of many things, which we do very little, 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 says in the text, This! say brethren, the time is short; I may well add, we ourselves do see, and see, and see, and see often in such sad instances and spectacles of mortality, as is now before us, That our time is short: but who lays 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 pass over childhood (because at that age we are less capable of consideration) and come to youth; Do young men and women consider and lay to heart the shortness of their time? Alas, they are so fare from laying to heart any alteration by death, that they lay not to heart any the least alteration by age or sickness: for young people make not any account, that their fine face, their youthful strength, beauty, activity, shall ever decay, or be impaired. Having passed through youth, I come to middle age, and do ask the Question, Whether do people in the midst of their days, in the height of their strength, lay to heart the shortness of their time? As Samson said, Give me a champion, that I may fight with him, so I say, show 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, do people when they are will stricken in years, or when they begin to be sickly and do find infirmities to be growing upon them, do they lay to hears the shortness 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 year longer, and still one year longer, and yet one years longger. for people when they begin to be sick, and as we ourselves may observe, how it is given to people to think, and say of their sicknesses, as Christ did concerning that of Lazarus, This sickness is not unto death; yea it were to be wished, that carnal friends in their foolish pity, [coming to visit their sick friends] would not, like the false Prophets of old crying peace, peace, sow the pillows of security under their friends armholes, and rock them in the cradle of forgetfulness both of God and of themselves, assuring their friends, that their present sickness shall not shorten, and much less end their time; of such friends we may well say as job did of his, Miserable Counsellors and miserable Comfortors are ye all. And because it is not sufficient to accuse, unless the charge be made evident, I will now make it appear by sundry evidences, that very few do lay to heart the shortness of their time; First I shall bring in the common wickedness and profaneness 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 do indeed consider and lay to hart the shortness of their time, what means that common cry of all forts of sins (of drunkenness, swearing, cursing, uncleanness,) which we do daily see with our eyes and hear with our ears, especially if we go abroad to a market, fair, or the like.  
But for more particular evidence I say, first, as the Prophet speaks in another case Hos. 7.10. so I say here, The pride of people doth testify to their faces, that they do not lay to heart how short their time is: for did people consider seriously and sadly the shortness of their time, would they be so haughty, so hofty, so scornful and disdainful of their inferiors: (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 Zion, walking with stretched out necks, wanton eyes, mincing as they go and making a tinkling with their feet. Esa. 3.16 Surely beloved, the minding of the shortness of our time, would bring down the stout hearts and lofty looks of people, and would cause us all to walk more humbly both with our Creator and with our fellow-creatures  
Secondly, Mens covetousness doth testify to their faces, that they lay not to heart the shortness of their time: we see, that with very many there is no end of worldly care, toil and travel, they being never satisfied in their minds with what they have, but are still restless in adding house to house, field to field, farm to farm, bargain to bargain. Did people seriously consider, that they have not long to live, there would be more contentment and less convetuosnesse, then is every where among all sorts to be seen.  
Thirdly, That few do consider the shortness of their time doth appear by this, to wit, That though people do sometimes think upon death, yet they think only of one way of dying, or upon one kind of death, to wit, they think only of dying a natural death, they think of dying by age, or in their beds; where as we may as well die an untimely, or a violent death as a natural death, we may be cut off in the midst of our days and strengthy by a thousand disasters, we may die in a prison, we may have our throats cut, or our brains dashed out, we may die in a ditch as well as in our beds.  
Fourthy, It appears, that the, most people are mindless of the shortness of their time, in that they consider not in whose hands their time is: For whereas Scripture tells us, that our time is in God's hands, and that our life doth wholly depend upon his pleasure and appointment, they are as forgetful of any such thing (as appears by their common language) as those worldlings, whom Saint james reproveth for projecting this and that, and yet never ask leave of God jam. 4.13, 14.  
Fiftly It appears, in that people do so busy themselves about trifles with neglect of the main things necessary. How do the most people first provide for the body, for the things of the world, and put off the providing for the soul and things belonging to another world, I will instance only in two things of moment, which people do put off.  
First the making of their wills. We see in experience, how that people do commonly put off the doing of this to the time of their sickness (albeit it is most uncertain, whether they shall have any warning of death by sickness) yea many will not do it, when they are sick, unless they are persuaded, that they shall die of their sickness and how few will persuade themselves, or will suffer themselves to be persuaded by others, that when they are sick, they are sick 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 fare greater moment, which are commonly neglected, and those are, The repenting of our sins, the amendment of our ways, the setting of accounts betwixt God and our souls, 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 lazy and slow and sluggish the most of people are as to these things; they are as loath to come to any business 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 God's Ministers, calling to and upon them in those words of Solemon Prov. 6.19. How long wilt thou sleep O sluggard, when wilt thou arise out of thy sleep.  
They do yawn and stretch themselves upon the bed of security and sensuality, saying with that Sluggard Prov. 5.10. Yet a little sleep, a little slumber, alittle folding of the hands to sleep; a little more of the pleasures of sin, a little more of the profits of sin etc.  
Secondly, let it be observed, how faithless 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 (faithless & perverse generation as they are) they will put it of till another time. We see in experience, that Laban did not more often change lacobs wages, than many men and women have contrary to their purposes, promises, vows 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 fare (if not farther) from repenting and converting, as ever they were afore.  
Briefly and undeniably, The whole course of people's lives doth testify to their faces, that the shortness of their time is not laid to heart by them: for consider, whether the most people do not live, even as the drunkard drinks, or as the prodigal spends; as those do drink and spend as if they could never see the bottom of the barrel, or of their patrimony, so people do 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 general exhortation, I might in the next place infer sundry particular ones: For example, 

First, If our time be short, then let us all look back and consider, how we have spent and misspent our time, what time we have lost.  
Secondly, Learn the misery and mischief of delays of delaying things of moment.  
Thirdly, Beware of a surprisal, of being caught napping (as we use to say) of being taken at unawares.  
Fourthly, Labour less for the meat that perisheth, and labour more for that which endureth to everlasting life.  
Fifthly, Learn this point of wisdom, to wit, to dispatch the most necessary 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 speak somewhat to some of the uses, which the Apostle doth expressly infer from the point, I must therefore of necessity forbear 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 says to Hushands, saying [let them, 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 shortness of the time considered, those who are married should so live as if they were loosed, or unmarried. But some will here perhaps demand this question, what must married persons do, or how must they so live married, as if they were unmarried.  
I answer, that divers particular duties are therein comprised; among which I shall instance only in three, or four.  
First it implies, that man and wife ought so to live together, as making a certain account, that within a very 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 always be my Husband, She whom I now have, shall not always be my wife. The contrary presumption, or forgetfulness is (I am afraid) the common fault of married persons: for consider whether it be not with the most couples, as you shall immediately hear from me; every one doth eagerly desire a good wife or husband, being half 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 do 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 prosperity Esa 47.8. I am made and I am made for ever, I shall never be a widow etc. 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 and did overflow with joy; just as it was with jonah, so it is with them; for as jonah was overjoyed 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 own death, so they being overjoyed 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 always, yea, that it cannot long be so, but that within a short time you must part. Man and wife must so live in the Hours as the Patriarches 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 careful to use all the comforts and contents of marriage soberly and moderately. It is one main part of the Apostles end and scope in these words, to exhort all married persons unto Christian sobriety and moderation in the use of all marriage 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 special care not to cool or abate in affection to the Lord jesus Christ. We must still love the Lord jesus 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 needful, because of the common fault of very many married couples in the world. We do live in a world of extremes both within doors 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 dote one upon another, & make idols one of another, they love one another as Eli did his sons, to wis, more than they love God their Maker, and Christ their Redeemer. God may have the same controversy 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, Son, or Daughter, Hhusband, or Wife, more than 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 loss, or cross, as if he wept not. I answer, 1. A Christian must so weep for his sins, which are the meritorious cause of every loss and cross, as not weeping for the loss, and cross it self. Our sorrows in respect of any suffering should be nothing in comparison of our sins that have deserved it. I cannot say indeed, than it is the scope of the Apostle in the text to press the belceving Corinth's to sorrow for sin above all things, nevertheless 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 sins as not weeping for his sufferings (for our sufferings we must so weep, as not weeping; but for our sins we must so weep, as it we wept indeed) and partly because those persons, who do truly, and plentifully weep for their sins, cannot choose but weep moderately for any outward suffering, which said, 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 counsel, or comfort as is fit to be given to us in our mournful condition. When people are under the heavy hand of God, they are more sit to be spoken unto, then when they thrive and prosper in the world; and one cause why Solomon tells us, that sorrow is better than laughter, is because (says he) by the sadness 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 advice, counsel, or comfort, as it fit to be given unto persons in our sad condition. The contrary excess is a fault too common; for many weep for their losses, as Rachel did for the loss of her children [they will not be comforted] or as Israel did for their bondage [They hearkened 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 murmur, repine, or once to open our mouths against the Lord and his dealing; we must so weep as quietly, silently, patiently submitting ourselves to the disposing of the only wise God and Sovereign Lord of all. I shall for this refer you to such Scriptures as wherein patience under all losses and crosses is as a very special and Christian virtue, commanded, 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 profess to have in God. It is a great sin and shame for a Christian to mourn excessively for any outward suffering 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 ways of God as the Scriptures do testify, & therefore we should beware of so mourning, as to do the least dishonour unto religion, by bringing an evil 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 profess to have either touching ourselves, or touching any of our departed friends.  
First, we should so weep for the dead, for any of our departed friends as not to dishonour, or disparage that hope, which we profess to have concerning them and their better condition in another world; we should so mourn, 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 mourn for them being dead, as rejoicing, that they are alive to Christ, and that one day they shall rise again to life everlasting. This is the Apostlles counsel concerning the manner, or measure of mourning for the dead, 1 Thess. 4.13.  
Secondly and lastly, we should so mourn as not to dishonour that faith and hope, which we do profess 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 testify) and they cannot be under such sadness for any outward loss and cross, but that still they have abundant cause to rejoice in the interests, which they have in the favour & friendship of the Lord jesus Christ, in so much as that jesus 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 than the love of ten husbands, or ten wives. Briefly then, upon occasions of weeping, a Christian must of weep for the loss of one comfort, as not weeping, but rejoicing rather that he hath not lost all, nor the main of comforts, A wife must so weep for the loss of a loving Husband, as not weeping, but rejoicing rather, that she 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 only those, to whom it is given, I mean, 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 well-beloved is mine) and therefore Qui potest capere, capiat,) They that can receive this 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.   
FINIS.