Another Tombstone, Sermon – Epitaph
A SERMON PREACHED at Laurence Pountnyes-London, vponupon 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 hauehave 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, foreign of foreign, which ſignifies to be red, poſſibly, becauſe hee was made at the firſt of red earth: Secondly, he is called Iſh foreign of foreign, which ſignifies to be, or ſubſiſt, becauſe in his eſſence and being, he excelled all other terreſtriall creatures: Thirdly, he is called Geber foreign, of foreign, which ſignifies to be ſtrong or valiant, to ſignifie his magnanimity or courage: Fourthly, he is called Enoſh foreign of foreign, 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 foreign of foreign and foreign, becauſe hee is highly lifted vp or aduanced, both in his Creation and glorification. Laſtly, he is called Anthropos, foreign, of looking vp wards; the reaſon of which Etymologie is rendred by the Poet in theſe words,Ouid. lib. 1. Metamor.
Prona que cum ſpectent animalia caetera terram,
Os homini ſublime dedit, coelum que 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 foreign is the name giuen in the text, ſo of al the reſt it is the moſt ſignificant, and muſt teach vsus 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 eueryevery 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 hauehave no man to liue idly like a Sodomite, though hee be neuer ſo rich; he would hauehave vsus indeed firſt to ſeeke his kingdome, but not onelyonly to ſeeke it: ſome are iuſtly to be reproued in this City, which vnderunder 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 hauehave not a ſhare in eueryevery 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 foreign 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 vntounto 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 vponupon them like leade) let vsus quicken our ſelues vp with the remembrance of this Title, God hath made vsus men and not beaſts, he hath giuen vsus eyes to looke vpwards, and let vsus ſay with Gregory Nazianzen in a ſhort ſonnet which he makes to his owne ſoule,foreign. O my ſoule, looke vpwards, and forget all earthly things.
O my brethren, what arguments ſhall I vſe to moue eueryevery one of vsus 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 hauehave 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 hauehave 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 voluntary pouerty, but rather to teach vsus, that if riches increaſe, we ſet not our hearts thereon, as the Pſalmiſt ſpeakes: but that wee hauehave our affections alwaies free for heauen and heauenly things.
Secondly,Horat. lib. 1. odarum od. 28. Omnes vna manet nox, & calcanda ſemel via let hi. conſider we ſeriouſly our frailty, the vncertainty of our liues, and what we muſt all bee ere it be long; to wit, wormes meate, notwithſtanding all our ſtrength, beauty, youth, friends, riches, parts, preferments, dignities and the like, as the Poet ſpeaketh, eueryevery man muſt die; the way of death cannot bee ſhunned; the time therefore will ſhortly come when we ſhall wiſh we had cared more for heauen and leſſe for the earth.
Finiti ad infinitum nulla eſt proportio.Thirdly, conſider wee how infinitely heauenly things ſurpaſſe earthly, one foote in heauen is more then ten thouſand acres vponupon the earth, both in reſpect of excellency and perpetuity. Let vsus not therefore inuert Gods order, ſetting earth aboue heauen in our affections, when God hath ſet the heauen ſo farre aboue the earth in the firſt Creation.
Fourthly, let vsus bee much in the meditation of heauenly things, whiles wee are vponupon the earth; the Sunne ſeemes ſmall in eye, but if wee were lifted vp as high as the Sunne, the earth poſſibly might ſeeme ſmaller: euen ſo, whiles our mindes are glued to earthly things, heauenly things are neglected, but if wee would minde things aboue, and ſeriouſly meditate of them, things below would appeare leſſe precious.
Fifthly and laſtly, I profeſſe ingeniouſly, I know not a more ſoueraigne meanes in the world, to helpe vsus to winde vp our mindes towards heauen, and to gaine them from the world, and the inticing vanities thereof, then to be much conuerſant in Gods ordinances, in reading and hearing and meditating Gods Word, in Prayer, in holy conference and the like: theſe preſent heauen vntounto our eye, theſe leade vsus into ſweet fellowſhip and communion with God and Chriſt, theſe fill vsus with the ioyes of the Holy Ghoſt, and peace of conſcience, and by this meanes bring vsus into that ſenſible happineſſe, euen in this life which wee would not part with for all the pleaſures, profits, or riches which this whole world can afford or yeeld. Thus for the ſubiect, foreign. quaſi foreign.Man.
Now come we to the adiunct, Wretched. The Greeke word thus tranſlated, ſignifieth properly one that ſuffereth ſorrow: the Hebrues expreſſe it by their foreign, which ſignifies one that is languid or quite ſpent, the Syrian and Chaldee by their foreign, which ſignifieth heauy or mournefull: the Arabick by two words, foreign which ſignifie vile and vnfortunate: the truth is, by a talaiporous or wretched perſon, we are to vnderſtand ſuch an one as is in a miſerable caſe, by reaſon of ſome incumbent calamity. But heere it may be demanded, what calamity was it which cauſed the Apoſtle thus to crie out? Surely not the calamity of affliction or perſecution; yea, hee gloried in his ſufferings, 2 Cor. 12.10.12. but the calamity of ſin and inbred corruption as appeares by the context.
Wretched man that I am. The firſt thing hence to be obſerued,2. Doct. is, that ſin remaines in the deareſt of Gods children after their regeneration: indeed it is not regnant in them after conuerſion, Rom. 6.12. but it is inhabitant, it raignes not as a King, but it dwells as an inmate: for the proofe of this point; wee neede not goe out of this Chapter; Paul was a conuerted man, yet he was not without ſin: what he did, he allowed not; what he would, that hee did not; what he hated, that he did. In him, that is in his fleſh, abideth nothing that is good; to will was preſent with him, but how to performe that which is good he found not; he found a law, that when hee would hauehave done good, euill was preſent with him; he ſaw another law in his members warring againſt the law of his minde, and bringing him into captiuity to the law of ſinne,Lib. vno de fide ad petrū Diaconum Tom 3. Eos qui bene viuunt nonnulla quotidie contrahere peccata pro quibus etiam ſancti & inſti in hac vita ſemper Deo dicere debent, dimitte nobis debita noſtra, ſicut & nos dimittimus debitoribus noſtris. which was in his members; with his minde hee ſerued the law of God, but in his fleſh the law ſinne, Rom. 7.15.18.21.23.25. Et quod apoſtolus fatetur de ſeipſo, id nos de nobis inficias ire iniquum eſt; and if ſuch an Apoſtle acknowledge ſinne in himſelfe, it were a ſhame for any of vsus to profeſſe abſolute perfection. Saint Augustine ſaith, they which liue well, doe daily contract ſinne, for the which, they ought alwaies to ſay vntounto God, forgiue vsus our treſpaſſes as we forgiue them that treſpaſſe againſt vsus: and in another place he ſaith alſo: Firſt,Aug. de tempor. ſerm. 45 Prius recolite vitam iuſti, in iſto adhuc corpore bellum eſſe, nondū triumphum conſider yee the life of the iuſt man, that while he is in the body, hee is ſtill in a combate, the triumph is not yet.
And there is iuſt cauſe wherefore God regenerates, but in part, leauing ſtill the rootes of ſinne in his deareſt Saints. Firſt, that hereby they might bee the more abaſed in themſelues, and ſo preſerued from ſpirituall pride: why did the Lord leaue the*Or ſtubbe. thorne in Pauls fleſh, 2 Cor. 12.7. but to humble him thereby, left he ſhould be puffed vp with abundance of reuelations: the Lord is like a skilfull Chyrurgian, hee is able to make a ſoueraigne Coraſiue of the Vipers fleſh of ſinne, to eate out the dead fleſh of ſpiritual pride, which is a ſinne, which commonly reuiueth when other ſinnes are dead; when the diuell cannot draw men to this or that groſſe ſinne, commonly hee tempts them to pride, labouring to puffe them vp with a vaine conceit of their graces; and ſo by one dead flie, cauſeth if it were poſſible the whole box of the ointment of grace to ſtinck in the noſtrills of God. The Lord being aware of this labours to preuent it, by leauing in vsus ſufficient matter to hūble vsus to the very duſt
Secondly, the Lord doth it, that his power may be perfected in our weakeneſſe, 2 Cor. 12.9. the Lord did neuer manifeſt his power more in any thing, no not in the very Creation of the World, then hee doth in the preſeruing of a weake Chriſtian full of infirmity to his heauenly Kingdome: in this the Lord preſerues contraries in contraries, hee cauſeth the fire of grace to burne in the midſt of a ſea of corruption: he preſerueth Faith in the midſt of vnbeliefe, chaſtity in the midſt of vncleanneſſe, patience in the midſt of diſtemper, holineſſe in the midſt of profaneſſe, and the like.
3. This is done for the greater confuſion of the diuel; if the diuell had onelyonly to deale with perfect men, it were the leſſe confuſion to him if he could not, either totally or finally preuaile againſt them by his helliſh temptations. But hauing to deale with weake men, ſuch as are more fleſh then ſpirit, and yet not being able with all his gates and armoury to preuaile againſt them, in this he muſt needs goe away with great confuſion: in this the Lord deales with his children, as once hee did with the Caldeans, Ier. 37.10. though they remaine but as wounded men, yet by his power they ariſe and preuaile againſt principalities and powers.
Fourthly, hereby the Lord doth try the courage and magnanimity of his children, leauing in their boſomes dangerous enemies againſt whom they muſt combate all their life time. God had bin able, if it had pleaſed him to hauehave brought Iſrael his people into Canaan without Warre; but hee would not, that hee might trie them: euen ſo God is able to bring his children to heauen without any oppoſition, but hee will not; he that will obtaine the heauenly Canaan muſt fight for it.
Fifthly, Sinne ſtill remaineth in the children of God after conuerſion, that they might the more ſenſibly feele what need they hauehave of Chriſt, and of Gods mercy; if wee were perfectly whole, wee ſhould not need the phyſitian, but being ſickly and craſie (as indeed we be in our beſt eſtate here) we hauehave infinite need of the onelyonly Doctor, who by the phyſick of his owne precious bloud healeth all our infirmities.
Sixthly, hereby the Lord doth weane his children from the louelove of this world, and makes them willing and deſirous to bee diſſolued, and to be with Chriſt; not ſo much that they might bee freed from afflictions and diſtreſſes, as from ſinne and corruption; there is nothing in the world makes the true children of God ſo weary of their liues as ſinne doth.
Queſt. Queſt. Yea, but if there be ſinne ſtill remaining in the children of God after conuerſion, then what difference is there betwixt the ſtate of the conuerted and vnconuerted?
Anſw. Anſw. Yes great difference, for though ſinne bee in both, yet it is not in the like manner in both. Sinne in the vnconuerted or wicked man is as the Maſter of the houſe, bearing the whole ſway, ruling and domineering at its pleaſure; but in the conuerted it is but as a drudge, being indeed vnruly and malitious but wanting power.
Secondly, Sinne in the vnregenerate, is as a welcome gueſt, entertained with all alacrity and cheerefulneſſe: nothing is ſo ſweet to a carnall man as ſinne, nothing ſo louingly embraced, nothing ſo ioyfully poſſeſſed; but in the regenerate it is as an vnwelcome gueſt, which intrudeth himſelfe without any inuitation, and remaineth without any approbation, his roome being deſired rather then his company.
Thirdly, Sinne in the vnregenerate is committed and followed with greedineſſe, without any reluctation in the will: the hart doth not more bray after the riuers of water then a wicked man doth luſt after ſinne: but in the regenerate, ſinne is reſiſted, prayed againſt, feared, ſhunned with the occaſions thereof, &c.
Fourthly, Sinne in the vnregenerate is continued in, excuſed, maintained, and ſometimes boaſted of: but in the regenerate it is broken of by ſpeedy repentance, confeſſed, aggrauated and bluſhed at.
But to come to the Application: Vſe. is it ſo that ſinne remaineth ſtill in the children of God after conuerſion, to wit, originall corruption; then this makes againſt the doctrine of Papiſts, maintained by one of their chiefeaBellar. lib. 5. de ſtat paccat. c. 7. Champions which teacheth that originall ſinne is ſo waſhed away by Baptiſme, as that it remaineth no longer ſinne of its owne nature: a vaine conceit: for doth not Paul after he was baptized by Ananias, complaine in this Chapter of ſin ſtill dwelling in him, and will any Papiſt be ſo impudent, as to thinke himſelfe cleaner waſhed by Baptiſme then Paul himſelfe? but to let them goe:The Familiſts are the generation of the Manichaeans, Cathariſts, Donatiſts, Iouinians and Pelagians, which in former ages of the Church held the ſame opinion concerning purity as they doe.
This in the ſecond place makes againſt Familiſts, which dreame of attaining of perfection of degrees in this preſent world, terming themſelues eagles, angels, Archangels, commers vp to God, &c. concerning whom, I may iuſtly ſay with Salomon, There is a generation pure in their owne eyes, and yet are not waſhed from their filthineſſe, Pro. 30.12. the diuel may ſo farre preuaile with them by their inbred pride as to make them beleeue they are pure, but alaſſe, if we conſider them well, we ſhall finde them moſt erronious in their iudgemēts, diſtempered in their paſſions, diſordered in their liues, vnreformed in their families: yea ſometimes deliuered vp to ſome baſe luſt, either of idlenes, or vncleannes, or couetouſnes, or fraud and deceit, or the like: but to leaue theſe and to come to our ſelues. In the third place let it teach vsus not to deſpaire though we finde corruption in our ſelues after conuerſion, eſpecially, if we looke vponupon it with the ſame eye that God lookes vponupon it withall, to wit, to hate and abhorre it: it is not ſinne but the louelove of ſinne that baines the ſoule; and yet let vsus take heed leſt wee deceiue our ſelues, thinking vnderunder a colour that all are ſinners, that therefore there is no difference betweene ſinne as it is in the regenerate, and as it is in the vnregenerate. For though there is ſinne in both, yet there is great difference as we noted before.
Fourthly, let it teach vsus not to iudge raſhly concerning our Brethren as though they were Hypocrites, becauſe we decerne in them ſome frailties, yea, although wee ſhould diſcouer in them ſome acts of groſſer ſin, and ſome recidiuations or back-ſlidings as in Dauid, Peter and Loth, yet wee are not to paſſe finall ſentence vponupon them but rather conſider our ſelues leſt we alſo be tempted.
Doct 3 Wretched man that I am: hence obeſerue in the ſecond place; what it is that makes a man miſerable: and that is not afflictions, as pouerty, impriſonment, diſgrace in the world, ſickneſſe, baniſhment, no not death it ſelfe: in the mids of theſe we may hauehave ſome ioy, as the Martyrs hauehave had but ſin, ſinne alone is that which makes miſerable: and why ſo? becauſe it defaceth Gods Image in a man, and conformes him to the Image of Satan: no childe doth ſo aptly reſemble the parents, as ſin makes a man reſemble the diuell, which is no ſmall miſery. Secondly, it depriues a man of Gods fauour, a man may vndergoe many croſſes and afflictions, and yet remaine in Gods louelove, but he cannot continue wallowing in ſinne and retaine his fauour. Thirdly, it robs a man of al ſolid comfort, a man may be afflicted, and yet filled with the ioyes in the holy Ghoſt: he may walke with ioy, work with ioy, eate with ioy, lie down with ioy, riſe vp with ioy: but he cannot ſell himſelfe to worke wickednes, and retaine any true comfort, ſin and comfort doe mutually expell one another. Fourthly, ſin wounds the conſcience, kindles Gods wrath, keepes good things from vsus, depriues of heauen, expoſeth to hel-torments, brings a curſe vponupon 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 hauehave choſen rather to hauehave 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 hauehave 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 duplicate page duplicate page 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 vsus 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 onelyonly 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 vponupon. Many other good vſes might be made of this point, both for the deepe humiliation of vsus which are ſinners, and for our preſeruation againſt ſinne for the time to come: but for breuity ſake, I leaue them to eueryevery mans priuate meditation, beſeeching eueryevery 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 foreign may bee indifferently referred; as it ſtands in conſtruction, either to foreign or to foreign; the Syrian tranſlation reads it foreign, 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?aBucer. Some hold, that by the body of death is meant, nothing elſe but ſinne inhabiting in the body:bHier. in apolog aduerſus Ruffin. others, by the body of death, vnderſtand the naturall body lyable to death: but Origen vnderſtands it of both.bTheoph. 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 hauehave an example in Pſal. 53.6. foreign who will giuegive deliuerance vntounto Iſrael out of Zion? that is, O that the Lord would giuegive 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 hauehave relation to the body, and then as they hauehave 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 hauehave 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 hauehave 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 vponupon the proofe of this point, viz. that the body of man is mortall; we ſee it prooued eueryevery 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 hauehave 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 hauehave you both men and women, whoſe care is to fare deliciouſly eueryevery 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,foreign 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 iudgemēt, 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 vsus to liue in a continuall expectation of death, and preparation for it; it ſhould teach vsus 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 vsus; 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. foreign. 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 vsus concerning the Saints deceaſed, they hauehave laid downe theſe infirme and corruptible bodies, but they ſhall receiue bodies farre more glorious: their vile body ſhall be made like vntounto 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,foreign but that hee meanes againe to build it vp far more glorious by the Reſurrection, then euer it was before: let vsus not therfore mourne immoderately for the Saints departed, but let vsus 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, Lucrū maximum computan… ium ſeculi laqueis non teneri, iam nullis peccatis & vitijs carnis obnoxium fieri, exemptū 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 vsus 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 vponupon himſelfe, vponupon any pretence whatſoeuer.Apud Aug. lib. 1. de ciuit. dei cap. 22. One Cleōbrotus reading Platoes booke de immortal. animae, Caſt himſelfe downe from a wall and ſo ended his daies; onelyonly 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 vsus, wee may deſire happines, but we muſt ſtay Gods leaſure for it: the like may be ſaid of Lucretia, who is ſaid to hauehave 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. …. 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 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 hauehave 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 vponupon this momentany life, and to preferre it before eternity, muſt needs be a great ſinne: honey is ſweete, and yet we muſt not ſurfeit vponupon 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, foreign, 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 eueryevery 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 talebearer, 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 hauehave 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 hauehave bin ſaued, Manaſſe, Mary Magdalen, Dauid, The prodigall Sonne, with diuers others. Fourthly, becauſe the tender of mercy is made to eueryevery Creature, Mar. 16.15. Fifthly, we hauehave 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 louelove, &c. O therefore let vsus ſtirre vp our ſelues to beleeue; and let vsus labour for ſuch a Faith as may purifie our hearts, Acts 15.9. as may worke by louelove, 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 vponupon 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 louelove of the world.Ambro. lib. de fide reſur. Tom 3. Mors nec amara egē tibus 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 vponupon condition to part with theſe, he would refuſe the offer, Mat. 19.21.22. O therefore my beloued, let vsus take the counſell of the holy Ghoſt, in Pſal. 62.10. If riches increaſe, let vsus not ſet our hearts thereon: let them not clog the wings of our affections, but let vsus 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 hauehave 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, vntounto 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 onelyonly hauehave the benefit of it; but whatſoeuer any ſhall giuegive 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 giuegive 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 vsus 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 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 vsus to doe? Or what is the maine taske of a Chriſtian? Anſwer, His firſt taske is to repent; eueryevery 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 vponupon Chriſt his ſcore: his third taske is, to glorifie God in his generall and particular calling, labouring therein faithfully, in louelove 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 giuegive 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 hauehave relation to the body.
Doct. 7 Come we now to handle them as they hauehave 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. foreign. 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 vsus to eſteeme aright of ſinne: let vsus 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 vsus 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 louelove freedome, and no man by his wil would remaine in bondage. O why ſhould we be in louelove 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 eueryevery 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 eueryevery 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 vponupon this: let vsus 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: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 vsus not deceiue our ſelues with falſe teares: but let vsus ſtir vp our ſelues to earneſt deſires to be freed from ſin: yea, vntounto our deſires, let vsus adde diligent meanes of Mortification: let vsus 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 vsus ſhun the occaſions of temptation to ſinne, viz. Stage-playes, diſordered places, bad company, &c. Thirdly, let vsus 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 hauehave 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 monethmonth, Anno. 1626. Concerning whom, I ſuppoſe eueryevery 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, foreign, I hauehave bin a profitable member of the Common-Wealth, and a friend to the Citie, and yet I ſuffer wrong. I hauehave liued in the houſe of our deceaſed Brother, twelue yeeres and vpwards. I thanke God for his louelove: in the which time, I hauehave 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 vntounto 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 vnderunder 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 lifetime, 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 vntounto me) he had a purpoſe to hauehave 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. foreign,Hom. 41. in 1. Epiſt. ad Corinth. let vsus not mourne immoderately for them that depart hence, but let vsus weepe for them which end their liues ill, & in this reſpect, I hope wee hauehave 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.
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Epitaphiū STEPHANI DENISON in mortem D. IOANNIS IVXON amici eius longè chariſsimi.
aTerent Andr. act. 1. ſcen. 1.Pamphilus en Chryſidē defunctā Collachrumabat
In lachrymaſ que ruit graecorum ob triſtia fata
bHomer Odyſſ lib. 8. verſus finē.Vliſſes, inſtar Niobes eccleſia Chriſti
Deflenda eſt nobis, flagranteſ que ignibus aedes.
Res alios vrgent aduerſae, plangere amarè
Sic tua cogor ego dulciſſime funera amice.
Eccè perit inſtus, ſedcIſa. 57.1. nemo in mente reponit
Eheu quot rapuit nuper mors maeſta dynaſtas.
O Deus, auertas mala quae hoc praeſagijtdIbidem. omen,
Des ſimus memores propriae nos mortis, Ieſu.
foreign.
FINIS.
End of the text · Stephen Denison, Another Tombstone (1626)