him to an account before hee hath made all things streight But heere it may bee demanded what is the worke which the Lord hath giuen vs to doe Or what is the maine taske of a Christian Answer His first taske is to repent euery Christian should thinke himselfe borne for repentance his second taske is to beleeue in the Lord Iesus and so to make streight his account by setting his debts vpon Christ his score his third taske is to glorifie God in his generall and particular calling labouring therein faithfully in loue to his Master and in thankfulnesse for the great worke of Redemption his fourth taske is to worke vp his owne saluation with feare and trembling and to giue all diligence to make his calling and election sure hee that hath a conscionable care to dispatch this taske need neither bee ashamed to liue nor afraid to die Thus for the tractation of these words Who shall deliuer mee from this body of death as they haue relation to the body Doct. 7 Come we now to handle them as they haue reference to sinne in the body And so we obserue in the first place that sinne is a bondage else why should the Apostle speake heere of deliuerance from it Cyrulus Alexan. in euang Ioan. lib. 6. c. 2. Haec seruitus eo deterior est quā corporalis subiectio yea as one of the Fathers saith truly The seruitude of sinne is so much the worse then bodily subiection For these causes First because al men detest and shunne corporall subiection as hard and bitter and that out of knowledge of the bitternesse of it but the seruitude of sinne is neither sufficiently knowne neither doth it displease yea we applaud it and play with it take pleasure in it and account it rather a freedome then a bondage Secondly because by running away a man may deliuer himselfe from bodily bondage Seruus autem peccati non habet quo fugiat but a slaue to sin cannot doe so his euill inclinations and guilty conscience will still follow him Thirdly in bodily bondage a man may be blamelesse for what blame was there in Ioseph when hee was sold as a slaue by his brethren into Aegypt but in the slauerie to sinne a man cannot bee innocent because he is not sold against his will but with his will to worke wickednesse Fourthly from bodily slauerie there is freedome and deliuerance at death though during life it bee neuer so hard and painefull but spirituall slauerie hath no end no not in death hee that hath serued sinne all his life remaines a very Captiue after death without any hope at all of any freedome Fifthly in corporall seruitude a mans minde may be made free but in spirituall Hilar. in Psal 125. At vero animae captiuitas quā infelix est At vero cui libido domina est in quo caeno dedecoris volutatur both soule and body in all the faculties and parts thereof are in bondage another of the Fathers saith the bondage of the soule O how miserabe is it And againe he that is ouerpowred by lust how shamefully doth hee wallow in the mire as a very swine Theoph in 8. Ioannis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beda in eundem locum O miserabilis seruitus seruire peccato seruire diabolo qui peccati est author a third saith the bondage of sinne is of all other the most grieuous a fourth saith O miserable seruitude to serue sinne and to serue the diuell who is the author of sinne But what doe we speake of Fathers what saith the Scripture Christ himselfe saith Iohn 8.34 he that worketh sinne is the seruant of sinne and seducers in whom corruption raigneth are said to be the bondslaues of corruption in 2 Pet. 2.19 I might also vrge that place in Gal. 4.25 Hierusalem that now is is in bondage with her children but I hasten to a conclusion Vse Let this teach vs to esteeme aright of sinne let vs not account it liberty to bee entangled with this or that lust but rather hellish bondage what praise is it to Alexander to conquer the whole world being conquered himselfe of his owne lusts and passions yea let it moue vs to labour after liberty let the adulterer forsake his vncleannesse the drunkard his drunkennesse the worldling his worldly mindednesse and all other sinners their deareling lusts that they may bee free in other respects we all loue freedome and no man by his wil would remaine in bondage O why should we be in loue with the basest bondage of all other to wit of sinne Tertullian reports Lib. de cultu faeminarū that amongst the Heathen some of them made the fetters wherewith their prisoners were bound of gold but alas what dram of comfort could this afford to the condemned prisoner who daily expected death did not fetters of gold keepe as fast as fetters of yron may not a silken halter strangle a man as wel as one of hemp may not a costly dagger stab as well to the heart as a meane one euen so though some may be clothed with rich aray and fare deliciously daily and liue in pleasure yet if in the midst of his prosperity he be a slaue to his own lusts a Captiue to Sathan in danger of eternall imprisonment yea of eternall death what will his prosperity auaile him in the end It is farre better to be a free man in ragges then a condemned prisoner in rich robes Doct. 8 Who shall deliuer me hence obserue in the next place that it is not enough to grieue for sinne or to account it the greatest miserie but euery true Christian ought earnestly to desire to bee freed from it thus Paul heere and certainely that griefe for sinne is not true but hypocriticall which is not ioyned with an earnest desire to be freed from the dominion of euery sinne there is infinite reason why any man should desire to bee freed from sinne as First because it is the greatest misery and Secondly because it is the most woefull bondage Thirdly because it offends God and Fourthly because the wages of it is death but I will not insist vpon this let vs rather consider with what kinde of desire wee ought to desire to bee freed Surely we must desire it with Pauls desire but what kinde of desire was Pauls desire First it was an importunate not a slight desire that appeares by the forme of it in that it is propounded by way of question Secondly it was no sluggish desire separated from the vse of meanes but it was ioyned with prayer and fasting 2 Cor. 12.8 1 Cor. 9.27 and with the improuement of the whole Armour of God 2 Tim 4.7 and indeed in vaine doth any man desire to bee freed from sin that doth not withall diligently vse the meanes whereby he might be freed Vse And this discouers an hypocriticall mourner he can weepe after he hath committed sin as the Crocadile after shee hath slaine a man
shall not Christians much more Vse But to come to the Vse of the point is it so that a Christian may and ought to desire to be dissolued this meets with them therfore which are at home in this world which if they might haue their choice would make themselues euerlasting Tabernacles here and would neuer remoue being content rather to liue in sinne and to endure much hardship then to change their habitation I confesse life is sweete and wee ought not wilfully to imperill it Homer brings in the most valiant men armed and weaponed ready to defend their liues and so it may stand with a magnan imous spirit to seeke to preserue life by all lawfull meanes but to dote vpon this momentany life and to preferre it before eternity must needs be a great sinne honey is sweete and yet we must not surfeit vpon it so life is pleasant but we must not ouerualue it Now that we may attaine this resolution of Saint Paul to desire to be dissolued wee must obserue these rules following First wee must pull out the sting of death which is sinne death is a Serpent but if you take away its sting you may safely put it in your bosome Aristot lib. 3. ethic ad nic hom c 6 The Heathen Philosopher could say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death is the most fearefull thing in the world and why not because after death there is neither good nor euill as he atheistically speakes but because the conscience is terrified with sinne vnrepented of O that I could inlarge my selfe now to speake to euery particular sinner Thou that art a common swearer a Sabbath-breaker a secret adulterer a common drunkard a fraudulent dealer a malitious person a persecutor and a slanderer of Gods faithfull Ministers an idle droane a lyar a tale-bearer a belly-god a proud person an vsurer a base worldling c. dost thou desire euer to looke death in the face with comfort without hellish feare break off thy sinne else death will sting thee like an Addar thou shalt neuer be able to look God in the face Secondly if we would attaine to a willingnesse to die wee must get faith wee must make our calling and election sure wee must with Simeon get Christ in our armes and then we shall easily say Lord now lettest thou thy seruant depart in peace a man cannot choose but feare to die when he knowes not what shall become of his poore soule in the world to come We haue many encouragements to beleeue First because we are commanded so to doe 1 Ioh. 3.23 Secondly because Gods mercies and Christs merits are greater then our sinnes be our sinnes neuer so great Isa 1.18 Thirdly because great sinners haue bin saued Manasse Mary Magdalen Dauid The prodigall Sonne with diuers others Fourthly because the tender of mercy is made to euery Creature Mar. 16.15 Fifthly we haue many excellent helpes to beleeue to wit the preaching of the Gospell the vse of the blessed Sacraments experience of former feelings and tokens of Gods loue c. O therefore let vs stirre vp our selues to beleeue and let vs labour for such a Faith as may purifie our hearts Acts 15.9 as may worke by loue Gal. 5.6 as may fill our hearts with sound ioy 1 Pet. 1.8 as may bee ioyned with good fruits Iames 2.26 If wee can but beleeue by such a faith as this is nothing shal be able to hinder our Saluation yea if all the tyles vpon the house where we shall die were so many diuels we should not feare It is recorded of one Epaminondas a famous captaine Diadorus Siculus lib. 15. who being wounded in Warre asked first if his shield were safe as though he had not cared what had become of his life so his buckler were preserued euen so we need not care what becomes of our liues so our Faith be safe Thirdly If we will die willingly and with comfort we must expell out of our hearts the immoderate loue of the world Ambro. lib. de fide resur Tom 3. Mors nec amara egētibus nec gratiosa diuttibus It is a true saying of one of the antient Fathers Death is neither bitter to men that liue in want neither is it welcome to rich men a rich man that hath made Mamō pleasure his God will be as loath to part with these at his death as euer Labā was to part with his Idols which Rahel had stolne yea if God would offer him heauen vpon condition to part with these he would refuse the offer Mat. 19.21.22 O therefore my beloued let vs take the counsell of the holy Ghost in Psal 62.10 If riches increase let vs not set our hearts thereon let them not clog the wings of our affections but let vs in the mids of aboundance reserue in our selues a willingnesse to bee dissolued and to be with Christ knowing that with him is induring substance and fullnesse of ioy for euer and euer Dost thou willingly dye and leaue thy deare freinds behold thou shalt enioy the company of the blessed Trinity of the elect Angels and of the soules of men made perfect dost thou willingly part with great riches on earth behold thou shalt haue great treasure in heauen dost thou cheerefully leaue thy earthly habitation behold a better mansion aboue ready to receiue thee Fourthly if we will die willingly wee must bee fruitfull in good workes this is to lay vp for our selues a good foundation against the time to come howbeit not of merit but of assurance 1 Tim. 6.19 it is no maruell if any man be vnwilling to be sent out to liue in some strange Countrey vnto the which hee hath sent no prouision before hand for his owne entertainement and so it is no strange thing if any be vnwilling to die who hath not had any care to lay vp treasure for himselfe in heauen let me vse therefore that effectuall exhortation of our blessed Sauiour Luke 16.9 Make you friends of the Mammon of vnrighteousnesse that when ye shall fayle they may receiue you into euerlasting Tabernacles Good workes done in a right manner and with a sound intention will make thy life sweet thy death comfortable and thy end happie What a man giues to kindred friends out of meere naturall respects he giues it meerely to them and they onely haue the benefit of it but whatsoeuer any shall giue for Christ and for pious vses he giues it to himselfe he rewards his owne soule hee alone receiues the maine benefit according to that August in serm de divite Quicquid pauperibus dederimus ipsum integre posside bimus Whatsoeuer wee shall giue to the poore wee shall enioy it all our owne selues Fifthly if we would die willingly we must with Christ finish the worke the Lord hath giuen vs to do Ioh. 17.4 no seruant is willing his Master should returne vntill hee hath done his appointed taske no steward is willing his Lord should call
I rest Thine in the Lords worke S. D. Errata Page 9. Hier. lib. 2. aduersus Iouinianum in the Marg. should haue bin set against Crates in the same page In pag. 39. in Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pag 52. Cyrulus for Cyrillus in Marg. A SERMON PREACHED at Laurence Pountnyes-London vpon the last day of August in the yeere 1626. ROM 7.24 O wretched man that I am who shall deliuer me from the body of This death FRom the beginning of the fifeteenth verse of this Chapter to the end of the three and twentieth the Apostle describeth a sharpe combate which he felt in himselfe betweene the flesh and the spirit In this twentie fourth verse is declared the effect the sense and feeling of it produced in this our Apostle it caused him to crie out O wretched man that I am who shall deliuer me from the body of this death So that this Text may iustly be tearmed the dolefull Lamentation of Paul for the prauity of mans nature felt in himselfe In the Text we haue two poynts First an exclamation in these words Wretched man that I am Secondly an exoptation in the rest who shall deliuer me from the body of this death In the exclamation two things First the subiect man Secondly the adiunct Wretched In the exoptation two things First the euill he wisheth to be freed from namely from the body of death Secondly the forme of his wish layd downe by way of question to imploy the earnestnesse of it who shall deliuer me First concerning the exclamation and in that first of the subiect man Man hath diuers names in Scripture he is called Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be red possibly because hee was made at the first of red earth Secondly he is called Ish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be or subsist because in his essence and being he excelled all other terrestriall creatures Thirdly he is called Geber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be strong or valiant to signifie his magnanimity or courage Fourthly he is called Enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to bee sickly because by his fall he so lost his health spirituall as that neither he nor his posterity in this world could euer recouer it againe in perfection Againe hee is called aner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee is highly lifted vp or aduanced both in his Creation and glorification Lastly he is called Anthropos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of looking vp wards the reason of which Etymologie is rendred by the Poet in these words Ouid. lib. 1. Metamor Pronaque cum spectent animalia caetera terram Os homini sublime dedit coelumque videre Iussit erectos ad sidera tollere vultus And whereas others see with downe cast eyes God with a lofty looke did man indue c. 1. Doctrine or instruction And as this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name giuen in the text so of al the rest it is the most significant and must teach vs according to that in Col. 3.2 to minde things aboue not things on the earth First to seeke Gods Kingdome and his righteousnesse Mat. 6.33 to goe towards Zion with our faces thitherwards Ier. 50.5 I grant there ought to be a moderate care euen for the things of this life the Eagle flies hie but shee must come downe for her meate so the Church must sore high in her principall desires reaching after nothing in comparison of heauen and yet shee must also minde the things of this life with moderation and in a subordination to spirituall things 1 Tim. 5.8 Gods ordinance is that none walke inordinately or idly but that euery man and woman liue in a particular calling That which the Lord speakes to Adam Gen. 3.19 in the sweat of thy face shalt thou eate bread he speakes in like manner to all his posterity for he would haue no man to liue idly like a Sodomite though hee be neuer so rich he would haue vs indeed first to seeke his kingdome but not onely to seeke it some are iustly to be reproued in this City which vnder a colour of Zeale to heare Sermons all the weeke long liue inordinately not working at all but liuing by the sweate of other mens browes who doe vnlawfully relieue them or by deuouring that which belōgs to the poore indeed thinking themselues to be wronged if they haue not a share in euery beneuolence I speake not this to quench any sparke of true Zeale in any or to condemne diligent hearing of Gods Word I taxe not Zeale but idlenesse I desire rather to kindle Zeale and to teach my selfe and others to looke vpwards and to approue our selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee men by our heauenly mindednesse Our mindes are like the weights of a clocke they must continually bee wound vp or they will sinke to the earth or like vnto stones which flie no longer vpwards then they are forced in their motion therefore when we feele our soules to beare downeward as they are very prone to doe by reason of the weight of corruption which hangs vpon them like leade let vs quicken our selues vp with the remembrance of this Title God hath made vs men and not beasts he hath giuen vs eyes to looke vpwards and let vs say with Gregory Nazianzen in a short sonnet which he makes to his owne soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O my soule looke vpwards and forget all earthly things O my brethren what arguments shall I vse to moue euery one of vs according to our Title to looke vpwards Consider wee I besech you the insufficiencie of earthly things First they doe not satisfie the soule quo plus sunt potae plus sitiuntur aquae the more a couetous heart hath of them the more it doth desire them much like a man sicke of a drie dropsie the more he drinkes the more hee may Secondly they are not able to preserue a man either from Gods iudgements in this world or from hell-fire in the world to come Pro. 11.4 Riches profit not in the day of wrath Thirdly they are not able to make a mans life happie whatsoeuer they seeme to promise yea oftentimes vnlesse they be in a speciall manner sanctified they make it far more miserable piercing the heart with many sorrowes 1 Tim. 6.10 I appeale to the consciences of many rich men that formerly haue bin of meane condition Hier. lib. 2. aduersus Iouinian whether they finde not now that they are rich more cares more distractions more troubles and lesse comfort then they haue done in a meaner condition I speake not this that with Crates wee should cast our riches into the sea or with begging Fryers wee should affect
any true comfort sin and comfort doe mutually expell one another Fourthly sin wounds the conscience kindles Gods wrath keepes good things from vs depriues of heauen exposeth to hel-torments brings a curse vpon al a man hath makes the very remembrance of death terrible and therefore sinne alone makes miserable Good Anselmus had that apprehension of the miserie of sin as that if hee had been put to his choice he would haue chosen rather to haue been in hell without sinne then in heauen with sinne Supposing sin to be able to make him more miserable then hell fire it selfe Vse And this may serue first to discouer the deceitfulnes of sin it promises to make a man happie the Adulterer would thinke himselfe a happy man if he might obtaine his filthy desires the Couetous person would think himself made for euer if by vsury false weights cosenage swearing lying and the like hee may attaine riches and greatnesse in the world the malicious person would thinke himselfe happy to worke reuenge against his enemy in word or deed The like wee might say of other habituall sinners which account sin their summum bonum or chiefest good but alas they are far deceiued accounting that their happinesse which is their miserie In this they are like such as haue the greene-sicknesse which take delight to eate loame and other baggage taking pleasure in that which others see to bee their misery or like one infected with the itch pardon the plainnesse of my comparison who takes delight and pleasure in rubbing of himselfe when as alas this hee takes pleasure in increaseth his miserie Thus I say wee see the deceitfulnesse of sinne it promiseth happinesse but it performeth nothing but woefull miserie Vse Secondly this shewes vs what we may esteeme of them which wee see goe on and take their chiefe delight in sinne be they neuer so rich neuer so great neuer so highly aduanced in the world they are but wretched persons if the sense of naturall corruption abated made the Apostle in his own feeling miserable what shall sinne reigning and nothing abated make these persons Possibly they are not sensible of their misery as Paul was but this their senselesnesse addes rather to their misery then in any sort extenuats it a man somtimes is neuer more deadly sicke then when hee hath least feeling of his sicknesse euen so a sinner is then in the most miserable case when he can goe on in sinne with greedinesse without any remorse and with great contentment What should wee speake of IOB sitting on the dung hill or of LAZARVS full of sores dying at the Rich-mans gate or of any other in great affliction the sinner the sinner is the onely miserable person Shew methe greatest sinner in the world and I will quickly shew thee the most wretched miserable catiffe that the earth beares or euer the Sun lookt vpon Many other good vses might be made of this point both for the deepe humiliation of vs which are sinners and for our preseruation against sinne for the time to come but for breuity sake I leaue them to euery mans priuate meditation beseeching euery man and woman in the name of the Lord Iesus to shunne that with all diligence which they see by this doctrine will make them wretched and miserable And thus for the first part of my Text to wit the exclamation Come we now to the second namely the exoptation in these words Who shall deliuer mee from the body of this death These words may be read two waies either thus Who shall deliuer me from the body of this death or thus Who shall deliuer me from this body of death The Reason of the diuersity of reading is because the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee indifferently referred as it stands in construction either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrian translation reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall deliuer me from this body of death referring the pronoune This rather to body then to death the which reading I doe the rather imbrace because the Apostle at this time doth not seeme to point at this or that particular kinde of death but rather at his present body But in the next place for the better vnderstanding of these words it may bee demanded what is meant heere by the body of death a Bucer Some hold that by the body of death is meant nothing else but sinne inhabiting in the body b Hier. in apolog aduersus Ruffin others by the body of death vnderstand the naturall body lyable to death but Origen vnderstands it of both b Theoph. ad loc I thinke it safest to receiue the last acception For surely the Apostle desires so earnestly to bee freed from sinne as that withall he desires to bee freed from the very body as it is infected with sinne Wo shall deliuer non dubitantis sed anhelantis saith reueuerend Caluin these are not words of one that doubteth who shall deliuer him but of one that greatly desireth to be deliuered and indeed it is the manner of the Hebrewes to expresse an earnest wish by way of question as wee haue an example in Psal 53.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will giue deliuerance vnto Israel out of Zion that is O that the Lord would giue deliuerance and so in this place who shall deliuer mee out of this body of death that is O that the Lord would deliuer me Thus for the meaning To handle the words First as they haue relation to the body and then as they haue reference to sinne in the body from this body of death the body is called the body of death because it is liable to death so that the first instruction hence to bee obserued is that the body of man is subiect to death or mortality in this respect it is called dust Eccles 12.7 a karkeise Heb. 3.17 a Tent or Tabernacle 2 Pet. 1.13 a mortall body Rom. 6.12 and here a body of death Quest But how came man to be liable to death did GOD create him at the first so Surely no the Lord created him non moriturum such an one as should neuer haue seene death if he had persisted in his integrity In lib. hypognost contra Pelag. Celestianos contra primum articulum Tom. 7. Dicite ergo si deus mortem fecit cur Christus Deus mortuū fleuit Lazarum secundum carnem non enim quod ipse fecerat dolere debuit sed dolens eum plorans ostendit quos Deus vitales fecerat diabolum per culpam fecisse mortales it was sinne it was sinne that brought death into the world In sinnes wombe it was hatched God is not properly the Author or Father of it Rom. 5.12 Saint Augustine saith notably rather say yee if God created death why then did Christ being God bewaile the death of Lazarus according to the flesh for what hee himselfe had made he should not haue
grieued for but in that he doth lament and bewaile him he sheweth that whom God had made vitall the diuell by sinne hath made mortall We shall not need further to insist vpon the proofe of this point viz. that the body of man is mortall we see it prooued euery day when we see by experience good men wise men great men eminent men in Church or Common-Wealth Learned men and men of singular parts to be taken away by death as well as others this point needs not proofe but Vse Vse And this much aggrauateth the sinne of such as make it their especiall care to paint pranck and to pamper their bodies how many vaine women haue you in this City and else-where which spend a great part of the forenoone in trimming of their bodies hardly afford to spend one quarter of an houre in a whole day in prayer or reading of Gods Word or in repenting of their sinnes for the eternall good of their soules yea how many Epicures haue you both men and women whose care is to fare deliciously euery day to ride vp and downe from place to place to seeke delights for their flesh which will hardly goe to the dore to heare a Sermon doe these persons consider that their bodies are bodies of death their practise shews they doe not but let them remember that those bodies which they are so curious to prank vp in apparell farre aboue their callings must they know not how soone be clothed with dust and those karkeises which they doe so pamper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poena autem huic mors malorum minimum plat lib. 9. de legibus shall ere it bee long be very wormes-meate yea it were happie for them if no greater danger did hang ouer their heads then bodily death but alas after death comes iudgemeÌ„t Heb. 9.27 when they must answer for this misexpence of time and the rest of their sensuall and gracelesse courses I might make diuers other vses of this point for it should teach vs to liue in a continuall expectation of death and preparation for it it should teach vs to lay vp treasures for our selues in heauen by good workes to bee mortified to the world to beware of sinne and the like because we liue in bodies of death which may quickly faile vs but I studie breuitie Doct. 5 This body there is an Emphasis in these words and they are spoken Diacriticks by way of distinction for indeed the childe of God hath a this and a that body his this body is that which he possesseth in this life his that body is that which he shall enioy at the Resurrection indeed for substance it is one and the same body Iob 19.26 27. but for qualities and excellencies farre discrepant the former body is sowne in corruption the latter is raised in incorruption the former is sowne in dishonor the latter is raised in honor the former is sowne in weakenesse the latter is raised in power the former is sowne a naturall body the latter is raised a spirituall body as the former hath borne the image of the earthy so the latter shall beare the image of the heauenly 1 Cor. 15.42.43.44.49 Chrysost hom 41 in 1. Epist ad Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse Hence it is that one of the Fathers saith the bodies of the Saints are like corne sowne and growing vp that which riseth is the same that was sowen and not the same the same because it is the same substance not the same because that which groweth vp is better the same substance remaining but the goodlines or beauty made far greater And this may comfort vs concerning the Saints deceased they haue laid downe these infirme and corruptible bodies but they shall receiue bodies farre more glorious their vile body shall be made like vnto the glorious body of Christ himselfe howsoeuer not in Maiesty yet in some similitude of happinesse Philip. 3.2 yea they shall shine as the Sunne in the Kingdome of their Father Mat. 13.43 And as * Saint Chrysostome saith God would neuer take downe the house of the bodies of his Saints by death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that hee meanes againe to build it vp far more glorious by the Resurrection then euer it was before let vs not therfore mourne immoderately for the Saints departed but let vs remember there will come a day wherein they shall lift vp their heads out of the graue in shining brightnesse Doct. 6 Who shall deliuer me that is O that the Lord would deliuer me hence note that its lawfull for a Christian to desire to bee dissolued Paul desires it ernestly in this place and certainely his desire was no rash desire yea the whole Church desires it in 2 Cor. 5.8 we are confident and willing rather to be absent from the body And there is iust cause wherefore wee may doe this First because whiles we are in the body wee are subiect to many temptations to much sinne and to much vexation both inwardly and outwardly Cyprian serm 4. de immortalitate LucruÌ„ maximum computanâ—ium seculi laqueis non teneri iam nullis peccatis vitijs carnis obnoxium fieri exemptuÌ„ pressuria angentibus venenatis diaboli fau cibus liberatum ad laetitiam salutis aeternae Christo vocante proficisci Note Secondly wee are absent from those vnspeakeable ioyes which God hath layd vp for vs in a better world To this purpose one of the Ancients speakes notably expounding that of Saint Paul in Philip. 1. Death to me is aduantage Paul saith hee esteemed it very great gaine now by vertue of death to be freed from many snares from all sinnes from all sorrowes from the venimous iawes of Sathan and to bee brought to the ioy of eternall saluation Christ calling him thereunto Indeede it is not lawfull for a Christian to lay violent hands vpon himselfe vpon any pretence whatsoeuer Apud Aug. lib. 1. de ciuit dei cap. 22. One CleoÌ„brotus reading Platoes booke de immortal animae Cast himselfe downe from a wall and so ended his daies onely because thereby hee hoped to come to that blessed estate which is prepared for good men after this life but this was preposterous haste and not to be imitated of vs wee may desire happines but we must stay Gods leasure for it the like may be said of Lucretia who is said to haue taken away her owne life to preuent rauishment all murther is to bee abhorred but there is no murther so vnnaturall as hemicide or selfe-murther which is the very reason why the diuel doth so violently tempt men thereunto The Heathen were so carefull to preuent this kinde of vnnaturall death Val. â— max. lib. 8. c. 9. that one Hegesias an eloquent Philosopher was forbidden by Ptolemeus the King to reason or speake much concerning mans infelicity lest his Auditors should bee moued by his speech to make away themselues shall the heathen be thus carefull to shunne this sinne and
Conradus Gesnerus but yet he hath no sound desire to be freed from the power of that sin for the which hee seemes to weepe his prayer against sin is like the prayer of Saint Augustine when he was betweene light and darkenesse he prayed indeed for chastity but hee was afraid lest God should heare and grant his prayer too soone as he testifies of himselfe in his confessions So this man weepes for sin yet still he desires to enioy the pleasures of it But my beloued brethren let vs not deceiue our selues with false teares but let vs stir vp our selues to earnest desires to be freed from sin yea vnto our desires let vs adde diligent meanes of Mortification let vs bee frequent in the vse of Gods Ordinances in reading and hearing Gods Word in Prayer in the Lords Supper and the ike Secondly let vs shun the occasions of temptation to sinne viz. Stage-playes disordered places bad company c. Thirdly let vs well improue our spirituall armour It is feigned of the gyants that they were borne into the world in their armour Sure I am a christian is not sooner new-borne but he shall finde vse of the whole Armour of God hauing enemies to fight against him both within and without Thus I haue done with the Text. THE occasion of this Sermon was the death of Master IOHN IVXON Citizen and Marchant-Taylor of London who deceased the twentie two of August and was buried on the last day of the same moneth Anno. 1626. Concerning whom I suppose euery one wil not speake well although I hope none if all things be rightly considered hath any iust cause to speake euill of him but what good man at these daies may not say with Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue bin a profitable member of the Common-Wealth and a friend to the Citie and yet I suffer wrong I haue liued in the house of our deceased Brother twelue yeeres and vpwards I thanke God for his loue in the which time I haue obserued him to bee very Zealously affected to Gods word very carefull of the sanctifying of Gods Sabbaths very conscionable in his personall performance of holy duties in his familie very studious to traine vp his Children in the knowledge feare of God he was also I hope very iust in his secret dealings I remember he said vnto me in his life time that hee praised God his conscience did not accuse him of any one groate then in his possession which was gotten by vniust meanes a speech which it is to be feared too few rich men at these times are able to say truly also he was very humble lowly hauing a very meane opiniō of his own parts he was ful of godly iealousie concerning his owne estate hee went mourning vnder the sense and feeling of naturall corruption hee reuerenced God highly he loued Christ dearely he was louingly affected towards Gods faithfull Ministers and people he did good in his life-time laying vp treasure for himselfe in heauen and he did good at his death yea and to my knowledge by that which he hath said vnto me he had a purpose to haue done a great deale more good if the Lord had lengthened his life what shall I say surely such a man will bee missed by the Church of God by the poore in diuers places by his owne Children and by my selfe and yet I wil say with S. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 41. in 1. Epist ad Corinth let vs not mourne immoderately for them that depart hence but let vs weepe for them which end their liues ill in this respect I hope wee haue no cause to bewaile the death of this our Brother For he dyed full of Faith and full of ioy and yet in respect of the want I shall finde of thee my deare and louing friend I cannot but conclude with lugubrious verses concerning thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epitaphiū STEPHANI DENISON in mortem D. IOANNIS IVXON amici eius longè charissimi a Terent Andr. act 1. scen 1. Pamphilus en Chrysidē defunctā Collachrumabat In lachrymasque ruit graecorum ob tristia fata b Homer Odyss lib. 8. versus finē Vlisses instar Niobes ecclesia Christi Deflenda est nobis flagrantesque ignibus aedes Res alios vrgent aduersae plangere amarè Sic tua cogor ego dulcissime funera amice Eccè perit instus sed c Isa 57.1 nemo in mente reponit Eheu quot rapuit nuper mors maesta dynastas O Deus auertas mala quae hoc praesagijt d Ibidem omen Des simus memores propriae nos mortis Iesu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS