Part 23 HOLINESS, the Only Way to Happiness
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Part 24 HOLINESS, the Only Way to Happiness
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1. Firstly, Well, sirs, remember these three things:
[1.] First, That there is nothing more CERTAIN than death. That statute law of heaven, "Dust you are, and unto dust you shall return," Gen. 3:19, will take hold of all the sons of men. "There is no man who lives and shall not see death," Psalm 89:48. Though Jacob wrestled with an angel and prevailed—yet death was too hard for him, Gen. 32. Though Asahel was as light of foot as a wild roe—yet he could not outrun death, and Absalom could not outride it, nor Pharaoh outdrive it. Though Saul and Jonathan were as swift as eagles, and as strong as lions—yet were they slain among the mighty. It was not Solomon's wisdom that could deliver him, nor Samson's strength which could rescue him, nor Haman's honorwhich could secure him, nor Goliath's sword which could defend him, nor Dives's riches which could ransom him from the grave; and therefore why should men put this day so far from them? But,
[2.] Secondly, As there is nothing more certain than death, so there is nothing more SUDDEN than death. When the old world, when Sodom, when Pharaoh, when Hagar, when Amalek, when Haman, when Nebuchadnezzar, when Belshazzar, when Dives, when the rich fool, and when Herod—were all in their prime and pride, when they were in their most flourishing estate, when they were at the very top of their glory—ah, how suddenly, how sadly, how strangely, how unexpectedly, and how astonishingly were they brought down to the grave, yes, to hell! Oh, the thousand thousands of crosses, losses, diseases, sicknesses, calamities, dangers, and deaths—which attends the life of man—and by the least of which he may be suddenly surprised and carried into the eternal world! And therefore, why should man cry out "Tomorrow, tomorrow!" when he does not know whether he shall have a tomorrow, when he does not know but that he may die before he has begun to live?
Waldus, a rich merchant of France, seeing one suddenly drop down dead in the streets, went home, repented, changed his life, studied the Scriptures, and became a worthy teacher, father, and founder of the Christians called the Waldenses. And oh that the serious thoughts of the suddenness of death might have that happy effect upon your souls, as to work you to break your league with sin, and to frighten you, as it were—into a love of holiness, and into a life of holiness!
O swearer, what do you know but that death may seize on you while the oath is in your mouth? And what do you know, O drunkard—but that death may step in between the cup and the lip, as it did to Belshazzar? And what do you know, O adulterer—but that a poisoned dart may strike through your liver while you are in the very flagrancy of your lust, as it did through Zimri's and Cozbi's? And what do you know, O proud Haman—but that you who are thus nobly feasted one day, may be a feast for the crows the next day? And what do you know who are so crafty, O Ahithophel—but that if your subtle counsel is rejected one hour, you may hang yourself the next hour? And what do you know, O you opposing andmurmuring Korah—but that the earth may suddenly open and swallow you up? And therefore why should you put that day so far from you, that may so suddenly overtake you?
Berline, in Germany, while in the pulpit, said that the Scriptures were a lie—and was suddenly smitten with an apoplexy, and fell down dead on the spot. And what do you know, who are so apt to charge the Scriptures with lying—but that God may strike you both dumb and dead while the lie is in your mouth? Bibulus, a Roman general, while riding in triumph in all his glory—a tile fell off from a house in the street and knocked out his brains. And what do you know, O vain-glorious man—but that while you are triumphing in your world-glory, by some unexpected blow you may be sent into the eternal world?
Lepidus and Aufidius both stumbled at the very threshold of the senate and died; the blow came in a cloud from heaven. God by an invisible blow may send you out of this visible world.
Sophocles died suddenly by excessive joy, and Homer died by immoderate grief; excessive joy or excessive grief may suddenly bring you to your long home. Olympus the Arian heretic, speaking against the Holy Trinity as he was a-bathing himself, was struck dead by a threefold thunderbolt. We may run and read some men's sins in the very face of their punishments. Mr. Perkins speaks of one who, when it thundered, scoffingly said, "it was nothing but Tom Tumbrel a-hooping his tubs, etc.," and immediately he was struck dead with a thunderbolt from heaven. There would be no end of recounting the many judgments which have suddenly surprised all sorts of sinners. Let these few instances suffice to stir up every unholy heart to take heed of putting far off the day of death. But,
[3.] Thirdly, As there is nothing more sudden than death, so there is nothing more short than life; and why then should you put the day of your death so far from you? [Job 8:9; Psalm 102:11, 73:20, and 90:5; Job 20:8, and 7:7.] If you consider the life of man absolutely, it is but short—it is but as a span, a shadow, a dream, a bubble, a blast, a puff of wind, a pile of dust, a fading leaf, or a tale that is told, etc. The life of man is as a dream that vanishes when one awakes; it is a wind that goes away and comes not again; it is as a cloud that is soon dispersed with the wind; it is as a vapor that appears for a time, and then vanishes away; it is as the grass that soon withers; it is as the flower that soon fades; it is as the candlethat every light puff of wind blows out.
The life of man is rather made up of days than years. Psalm 90:12, "So teach us to number our days, that we may apply our hearts to wisdom." Moses does not say, Lord, teach us to number our years—but "Lord, teach us to number our days." Fallen man is apt to misreckon, and to compute days for years; and therefore this holy prophet desires that God would teach them this divine arithmetic, of numbering their days—it being a lesson that none but a God can teach. Just so, Job 14:1-2, "Man born of woman is of few days and full of trouble. He springs up like a flower and withers away; like a fleeting shadow, he does not endure." He speaks not of an age, nor of years, nor of many days—but of a few days. Man's days are short in themselves, and shorter in respect of the troubles which attend this present life. Man's life is so short, Austin doubts whether to call it a dying life, or a living death.
Now these few days of man's life are upon the wing, hastening and flying from us as the eagle hastens to his prey; and therefore man had need set a greater price upon every moment and minute of time, than he does upon all the world, and accordingly improve it.
2. Secondly, If you consider the life of man COMPARATIVELY, it is but short, and that will appear briefly thus:
[1.] First, If you compare the life of man to what man might have reached to had he continued in his primitive glory. Had man stood fast in innocency, he would have never known what death and misery had meant. Death is a fall that came in by a fall. Had man kept sin out of the world, he would have kept death out of the world. Had man kept fast his holiness and purity, he would have retained his immortality to this day; death could never have carried man out of the world, had not man first let sin into the world, Romans 5:12, seq.
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Part 24 HOLINESS, the Only Way to Happiness
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