Another TOMBSTONE; OR, A Sermon Preached at Laurance Pountneys-Church LONDON, upon the last day of August, in the year 16●6. At the Celebration of the Funerals of Master JOHN JUXON, late Citizen of the Honourable City of LONDON. By STEPHEN DENISON, Preacher of Gods most holy Word in the same City. PRO. 10.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The memorial of the righteous man shall be blessed, but the name of the wicked shall rot. Planè scio quód mortales sumus, & velimus nolimus omnes moriemur, Aug. de spiritu & anima lib. uno. London Printed by G. M. for Robert Milbourne. VENERABILI Et egregio viro D. HENRICO MARTEN, Militi ac Legum Doctori, supreme Curiae Admiralitatis Angliae judici, ac Magistro Custodi sive commissario Curiae Praerogativae Cant nec non almae curiae Cant. de Archubus London Officiali principali. Vir Colendissime, EX veteri receptoque more quaerendus quispiam est, cui nostram hanc opellam, qualis qualis est, devoueremus. Nonnihil autem apud me dubitavi, an libellulum hunc tantilli pretij, tibi nuncupatum in lucem auderem emittere: ac mihi quidem nonnunquam veniebat in mentem subvereri, ne nimiae audaciae, ac potius temeritatís, iure possim argui, qui nec genere, nec eruditione, nec virtute insignís, imo vix notus quidem, ad te virum tanti nominis & meriti, scribere auderem: sed omnem penè timorem mihi tandem excussit, &, ut audacter ad te scriberem, incitavit summatua, quae ab omnibus praedicatur, atque adeò laudibus in coelum effertur, humanitas. Ita enim caepi apud me cogitare, quid ni ad eum scribam virum candidissimum? qui, quae sibi à deo data est, potestate ita utitur, ut privata publicis post ponens, communibus commodis sua contineri existimet, & iudicís officio, ita se demum rectè functurum verè sentiat, simultorū bonum sibi proponens, singulorum quoqùe quoad eius fieri potest, rationem habendam satis intelligat. Qui autem in tanta dignitate ita vitam instituit, minime timendum est, ne is quenquam propter obscuritatem habeat despicatui. Tibi (Eques illustrissime) qui tibituique semper similis es, multis nominibus obligatissimum meipsum ex corde meo fateor, Maecenatem te mihi prae omnibus in toto mundo praestitisti. Tota Israel Londinensis novit quid pro me fecisti in sumis meis angustijs. novit dixi? imo vero gratias ingentes deo proculdubiò agit, propter amorem tuum erga dei Ministros. Ingratus sim profectò, nisi favorem tuum agnoscerem tam propensum, mihique gratularer in ipso. Dr. Felton nuper Episc. Eliensis dignissimus, & mei amantissimus, iam, utitu probè nosti, mortem obijt, vitam mortalem cum immortali faelicissimo modo commutans: ehu, quem amisi? At non amissus sed praemissus est, nos omnes breuì subsequemur. Amicus item meus charissimus D. joannes juxon (in cuius memoriam hoc Monumentu funebre instruxi) qui omnes meas curas in se suscepit, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque molestia mea prospexit, qui mihi nutritius, propugnator, intimus, pater exstitit, occubuit: sic f●uctus fluctu invocat: adeo ut ego orphanus planè in hoc mudo relictus sum sed quid queror? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in monte dominus videbitur: in ipsum Patres nostri sunt confisi & non sunt confusi: & aures tuas (venerande) gemitibus meís colubinís adimplere fortasse non decet: mitto igitur. Themistocles ille sapiens vir Graeciae (ut refert a Epist. ad Nepot. Hieronimus.) Cum expletis centum & septem annis se mori cerneret, dixisse fertur, se dolere quod tunc egrederetur è mundo cum sapere caepisset: Plato octogessimo primo anno scribens mortuus est: Isocrates nonaginta & noven annos in scribendi & docendi labore complevit: taceo caeteros Philosophos, Pythagoram, Democritum, Zenocratem, Zenonem, qui in aetate longaeva studijs floruerunt: Ad poetas venio, Homerum, Hesiodun, Simonidem, Stesichorun, qui grandes natu, solito dulciùs vicina morte cecinerunt. Sophocles, cum propter nimiam senectuten, & rei familiaris negligentiam a filijs iniustè accusaretur amentiae: Aedipi fabulam quam nuper scripserat, iudicibus recitavit, sapientiae in aetate iam fracta, specimen dans. Cato censorius Romani generis disertissimus iam & senex graecas literas discere nec erubuerit, nec desperauerit: & Homerus refert delingua Nestoris iam vetuli & penè decrepiti dulciorem melle orationem fluxisse: hi inquam omnes (liceat enim mihi velipsis Ethnicis suas lauros hederasque concedere iuxta illud, reddite Caesari quae sunt Caesaris) omni liberali eruditione instructissimi, citius ocyus evaserunt: mihi vero dicere licet cum Mose: non sum vir facundus, nec unquam fui, sed impedito ore & impedita lingua sum: tutamen (vir or natissime) qui inter alios emines, boni consulas hunc libeliulum, etiam atque etiam obsecro: & indulgenti ocu●o perlegas; proverbium est Arabicum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni vulneri est medicina, at malo naturae non potest esse medicina▪ durus est hic sermo▪ novi enim candorem tuum (vir celeberrime) hebetudini meae, quam mihi natura indidit ac insevit posseremedium adhibere, nempè condonationem sive indulgentiam. Nunc quod restat; Deum Opt. Max. precor ut sua dona, quae largissime inte contulit seruare, tueri & augere dignetur: longaewm te reddat●i● hoc mundo, in bonum commune; & faelic●m in futuro, in tui ipsius bonum. Amplitudini tuae devotissimus Stephanus Denison. To the Reader. CHristian Reader, I have formerly set forth a Sermon, called The Monument or Tombstone, preached at the burial of Mrs. ELIZABETH JUXON, who deceased, Novemb. 16. Anno. 1619. and was buried the twenty two of the same month, & nunc ecce dolor super dolorem. Now I have the like sorrowful occasion to set out another Sermon of the like nature, preached at the burial of the Husband of the same worthy Woman. Be not over censorious, but judge righteous judgement: desire rather to benefit thine own soul by the work, then to spend thy judgement upon the workman: if there be any thing amiss in the Book, that is mine; if any thing good, it is willingly tendered to thee, take that which is thine own, and go thy way; and the Lord make it profitable unto thee: A a Martial. lib. 7. Epigram 84. Poet saith truly, Facile est Epigramata bellè scribere, sed librum scribere difficile est; to write a verse or two is no great task, but to compose a book who findsed not hard. And thus desiring thy fervent prayers for me whilst I am in vivis, instead of thine unkind censures, I rest Thine in the Lords work S. D. Errata. Page 9 Hier. lib. 2. adversus jovinianum in the Marg. should have been 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, upon the last day of August, in the year 1626. ROM. 7.24. O wretched man that I am: who shall deliver 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 sharp combat which he felt in himself, between the flesh and the spirit. In this twenty fourth verse, is declared the effect, the sense and feeling of it produced in this our Apostle, it caused him to cry out, O wretched man that I am: who shall deliver me from the body of this death? So that this Text may justly be termed the doleful Lamentation of Paul for the pravity of man's nature felt in himself. In the Text we have two points: First, an exclamation, in these words, Wretched man that I am: Secondly, an exoptation in the rest, who shall deliver me from the body of this death? In the exclamation two things: First, the subject, man: Secondly, the adjunct, Wretched: In the exoptation two things: First, the evil he wisheth to be freed from, namely, from the body of death: Secondly, the form of his wish, laid down by way of question, to employ the earnestness of it, who shall deliver me? First, concerning the exclamation, and in that first of the subject, man. Man hath diverse names in Scripture: he is called Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to be red, possibly, because he 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 terrestrial creatures: Thirdly, he is called Geber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to be strong or valiant, to signify his magnanimity or courage: Fourthly, he is called Enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to be sickly, because by his fall he so lost his health spiritual, as that neither he nor his posterity in this world could ever recover it again in perfection. Again, he is called aner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is highly lifted up or advanced, both in his Creation and glorification. Lastly, he is called Anthropos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of looking up wards; the reason of which Etymology is rendered by the Poet in these words, Ouid. lib. 1. Metamor. Pronaque cum spectent animalia caetera terram, Os homini sublime dedit, coelumque videre jussit, & erectos ad sidera tollere vultus. And whereas others see with down cast eyes, God with a lofty look did man endue, etc. 1. Doctrine or instruction. And as this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name given in the text, so of all the rest it is the most significant, and must teach us according to that in Col. 3.2. to mind things above, & not things on the earth. First, to seek God's Kingdom and his righteousness, Mat. 6.33. to go towards Zion with our faces thitherwards. jer. 50.5. I grant there ought to be a moderate care even for the things of this life: the Eagle flies high, but she must come down for her meat; so the Church must sore high in her principal desires, reaching after nothing in comparison of heaven: and yet she must also mind the things of this life with moderation, and in a subordination to spiritual things, 1 Tim. 5.8. God's ordinance is, that none walk inordinately, or idly, but that every man and woman live in a particular calling. That which the Lord speaks to Adam, Gen. 3.19. in the sweat of thy face shalt thou eat bread, he speaks in like manner to all his posterity: for he would have no man to live idly like a Sodomite, though he be never so rich; he would have us indeed first to seek his kingdom, but not only to seek it: some are justly to be reproved in this City, which under a colour of Zeal to hear Sermons all the week long live inordinately, not working at all, but living by the sweat of other men's brows, who do unlawfully relieve them, or by devouring that which belongs to the poor indeed, thinking themselves to be wronged, if they have not a share in every benevolence. I speak not this to quench any spark of true Zeal in any, or to condemn diligent hearing of God's Word. I tax not Zeal but idleness. I desire rather to kindle Zeal, and to teach myself and others to look upwards, and to approve ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be men by our heavenly mindedness. Our minds are like the weights of a clock, they must continually be wound up, or they will sink to the earth; or like unto stones which fly no longer upwards than they are forced in their motion: therefore when we feel our souls to bear downward (as they are very prone to do by reason of the weight of corruption which hangs upon them like lead) let us quicken ourselves up with the remembrance of this Title, God hath made us men and not beasts, he hath given us eyes to look upwards, and let us say with Gregory Nazianzen in a short sonnet which he makes to his own soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O my soul, look upwards, and forget all earthly things. O my brethren, what arguments shall I use to move every one of us according to our Title, to look upwards? Consider we, I beseech you, the insufficiency of earthly things. First, they do not satisfy the soul, quo plus sunt potae plus sitiuntur aquae; the more a covetous heart hath of them, the more it doth desire them: much like a man sick of a dry dropsy, the more he drinks, the more he may. Secondly, they are not able to preserve a man either from God's judgements in this world, or from hellfire in the world to come, Pro. 11.4. Riches profit not in the day of wrath. Thirdly, they are not able to make a man's life happy, whatsoever they seem to promise: yea, oftentimes (unless they be in a special manner sanctified) they make it far more miserable, piercing the heart with many sorrows, 1 Tim. 6.10. I appeal to the consciences of many rich men, that formerly have been of mean condition, Hier. lib. 2. adversus jovinian. whether they find not now that they are rich, more cares, more distractions, more troubles, and less comfort than they have done in a meaner condition. I speak not this that with Crates we should cast our riches into the sea, or with begging Friars we should affect voluntary poverty, but rather to teach us, that if riches increase, we set not our hearts thereon, as the Psalmist speaks: but that we have our affections always free for heaven and heavenly things. Secondly, Horat. lib. 1. odarum odd. 28. Omnes una manet nox, & calcanda semel via let hi. consider we seriously our frailty, the uncertainty of our lives, and what we must all be ere it be long; to wit, worm's meat, notwithstanding all our strength, beauty, youth, friends, riches, parts, preferments, dignities and the like, as the Poet speaketh, every man must die; the way of death cannot be shunned; the time therefore will shortly come when we shall wish we had cared more for heaven and less for the earth. Finiti ad infinitum nulla est proportio. Thirdly, consider we how infinitely heavenly things surpass earthly, one foot in heaven is more than ten thousand acres upon the earth, both in respect of excellency and perpetuity. Let us not therefore invert God's order, setting earth above heaven in our affections, when God hath set the heaven so fare above the earth in the first Creation. Fourthly, let us be much in the meditation of heavenly things, whiles we are upon the earth; the Sun seems small in eye, but if we were lifted up as high as the Sun, the earth possibly might seem smaller: even so, whiles our minds are glued to earthly things, heavenly things are neglected, but if we would mind things above, and seriously meditate of them, things below would appear less precious. Fifthly and lastly, I profess ingeniously, I know not a more sovereign means in the world, to help us to wind up our minds towards heaven, and to gain them from the world, and the enticing vanities thereof, then to be much conversant in God's ordinances, in reading and hearing and meditating God's Word, in Prayer, in holy conference and the like: these present heaven unto our eye, these lead us into sweet fellowship and communion with God and Christ, these fill us with the joys of the Holy Ghost, and peace of conscience, and by this means bring us into that sensible happiness, even in this life which we would not part with for all the pleasures, profits, or riches which this whole world can afford or yield. Thus for the subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man. Now come we to the adjunct, Wretched. The Greek word thus translated, signifieth properly one that suffereth sorrow: the Hebrues express it by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies one that is languid or quite spent, the Syrian and Chaldee by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth heavy or mournful: the Arabic by two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify vile and unfortunate: the truth is, by a talaiporous or wretched person, we are to understand such an one as is in a miserable case, by reason of some incumbent calamity. But here it may be demanded, what calamity was it which caused the Apostle thus to cry out? Surely not the calamity of affliction or persecution; yea, he gloried in his sufferings, 2 Cor. 12.10.12. but the calamity of sin and inbred corruption as appears by the context. Wretched man that I am. The first thing hence to be observed, 2. Doct. is, that sin remains in the dearest of God's children after their regeneration: indeed it is not regnant in them after conversion, Rom. 6.12. but it is inhabitant, it reigns not as a King, but it dwells as an inmate: for the proof of this point; we need not go out of this Chapter; Paul was a converted man, yet he was not without sin: what he did, he allowed not; what he would, that he 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 perform that which is good he found not; he found a law, that when he would have done good, evil was present with him; he saw another law in his members warring against the law of his mind, and bringing him into captivity to the law of sin, Lib. uno de fide ad petrum Diaconum Tom 3. Eos qui bene viwnt 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 mind he served the law of God, but in his flesh the law sin, 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 sin in himself, it were a shame for any of us to profess absolute perfection. Saint Augustine saith, they which live well, do daily contract sin, for the which, they ought always to say unto God, forgive us our trespasses as we forgive them that trespass against us: and in another place he saith also: First, Aug. de tempor. serm. 45 Prius recolite vitam iusti, in isto adhuc corpore bellum esse, nondum triumphum consider ye the life of the just man, that while he is in the body, he is still in a combat, the triumph is not yet. And there is just cause wherefore God regenerates, but in part, leaving still the roots of sin in his dearest Saints. First, that hereby they might be the more abased in themselves, and so preserved from spiritual pride: why did the Lord leave the * Or stub. thorn in Paul's flesh, 2 Cor. 12.7. but to humble him thereby, left he should be puffed up with abundance of revelations: the Lord is like a skilful Chirurgeon, he is able to make a sovereign Corasive of the Viper's flesh of sin, to eat out the dead flesh of spiritual pride, which is a sin, which commonly reviveth when other sins are dead; when the devil cannot draw men to this or that gross sin, commonly he tempts them to pride, labouring to puff them up with a vain conceit of their graces; and so by one dead fly, causeth if it were possible the whole box of the ointment of grace to stink in the nostrils of God. The Lord being ware of this labours to prevent it, by leaving in us sufficient matter to humble us to the very dust Secondly, the Lord doth it, that his power may be perfected in our weakness, 2 Cor. 12.9. the Lord did never manifest his power more in any thing, no not in the very Creation of the World, than he doth in the preserving of a weak Christian full of infirmity to his heavenly Kingdom: in this the Lord preserves contraries in contraries, he causeth the fire of grace to burn in the midst of a sea of corruption: he preserveth Faith in the midst of unbelief, chastity in the midst of uncleanness, patience in the midst of distemper, holiness in the midst of profaneness, and the like. 3. This is done for the greater confusion of the devil; if the devil had only to deal with perfect men, it were the less confusion to him if he could not, either totally or finally prevail against them by his hellish temptations. But having to deal with weak men, such as are more flesh than spirit, and yet not being able with all his gates and armoury to prevail against them, in this he must needs go away with great confusion: in this the Lord deals with his children, as once he did with the Chaldeans, jer. 37.10. though they remain but as wounded men, yet by his power they arise and prevail against principalities and powers. Fourthly, hereby the Lord doth try the courage and magnanimity of his children, leaving in their bosoms dangerous enemies against whom they must combat all their life time. God had been able, if it had pleased him to have brought Israel his people into Canaan without War; but he would not, that he might try them: even so God is able to bring his children to heaven without any opposition, but he will not; he that will obtain the heavenly Canaan must fight for it. Fifthly, Sin still remaineth in the children of God after conversion, that they might the more sensibly feel what need they have of Christ, and of God's mercy; if we were perfectly whole, we should not need the physician, but being sickly and crazy (as indeed we be in our best estate here) we have infinite need of the only Doctor, who by the physic of his own precious blood healeth all our infirmities. Sixthly, hereby the Lord doth wean his children from the love of this world, and makes them willing and desirous to be dissolved, and to be with Christ; not so much that they might be freed from afflictions and distresses, as from sin and corruption; there is nothing in the world makes the true children of God so weary of their lives as sin doth. Quest. Quest. Yea, but if there be sin still remaining in the children of God after conversion, than what difference is there betwixt the state of the converted and unconuerted? Answ. Answ. Yes great difference, for though sin be in both, yet it is not in the like manner in both. Sin in the unconuerted or wicked man is as the Master of the house, bearing the whole sway, ruling and domineering at its pleasure; but in the converted it is but as a drudge, being indeed unruly and malicious but wanting power. Secondly, Sin in the unregenerate, is as a welcome guest, entertained with all alacrity and cheerfulness: nothing is so sweet to a carnal man as sin, nothing so lovingly embraced, nothing so joyfully possessed; but in the regenerate it is as an unwelcome guest, which intrudeth himself without any invitation, and remaineth without any approbation, his room being desired rather than his company. Thirdly, Sin in the unregenerate is committed and followed with greediness, without any reluctation in the will: the hart doth not more bray after the rivers of water then a wicked man doth lust after sin: but in the regenerate, sin is resisted, prayed against, feared, shunned with the occasions thereof, etc. Fourthly, Sin in the unregenerate is continued in, excused, maintained, and sometimes boasted of: but in the regenerate it is broken of by speedy repentance, confessed, aggravated and blushed at. But to come to the Application: Use. is it so that sin remaineth still in the children of God after conversion, to wit, original corruption; then this makes against the doctrine of Papists, maintained by one of their chief a Bellar. lib. 5. de stat paccat. c. 7. Champions which teacheth that original sin is so washed away by Baptism, as that it remaineth no longer sin of its own nature: a vain conceit: for doth not Paul after he was baptised by Ananias, complain in this Chapter of sin still dwelling in him, and will any Papist be so impudent, as to think himself cleaner washed by Baptism then Paul himself? but to let them go: The Familists are the generation of the Manichaeans, Catharists, Donatists, jovinians and Pelagians, which in former ages of the Church held the same opinion concerning purity as they do. This in the second place makes against Familists, which dream of attaining of perfection of degrees in this present world, terming themselves eagles, angels, Archangels, comers up to God, etc. concerning whom, I may justly say with Solomon, There is a generation pure in their own eyes, and yet are not washed from their filthiness, Pro. 30.12. the devil may so fare prevail with them by their inbred pride as to make them believe they are pure, but alas, if we consider them well, we shall find them most erroneous in their judgements, distempered in their passions, disordered in their lives, unreformed in their families: yea sometimes delivered up to some base lust, either of idleness, or uncleanness, or covetousness, or fraud and deceit, or the like: but to leave these and to come to ourselves. In the third place let it teach us not to despair though we find corruption in ourselves after conversion, especially, if we look upon it with the same eye that God looks upon it withal, to wit, to hate and abhor it: it is not sin but the love of sin that baines the soul; and yet let us take heed lest we deceive ourselves, thinking under a colour that all are sinners, that therefore there is no difference between sin as it is in the regenerate, and as it is in the unregenerate. For though there is sin in both, yet there is great difference as we noted before. Fourthly, let it teach us not to judge rashly concerning our Brethren as though they were Hypocrites, because we decern in them some frailties, yea, although we should discover in them some acts of grosser sin, and some recidivations or back-slidings as in David, Peter and Loth, yet we are not to pass final sentence upon them but rather consider ourselves lest we also be tempted. Doctor 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 poverty, imprisonment, disgrace in the world, sickness, banishment, no not death itself: in the mids of these we may have some joy, as the Martyrs have had but sin, sin alone is that which makes miserable: and why so? because it defaceth God's Image in a man, and conforms him to the Image of Satan: no child doth so aptly resemble the parents, as sin makes a man resemble the devil, which is no small misery. Secondly, it deprives a man of God's favour, a man may undergo many crosses and afflictions, and yet remain in God's love, but he cannot continue wallowing in sin and retain his favour. Thirdly, it robs a man of all solid comfort, a man may be afflicted, and yet filled with the joys in the holy Ghost: he may walk with joy, work with joy, eat with joy, lie down with joy, rise up with joy: but he cannot sell himself to work wickedness, and retain any true comfort, sin and comfort do mutually expel one another. Fourthly, sin wounds the conscience, kindles God's wrath, keeps good things from us, deprives of heaven, exposeth to hel-torments, brings a curse upon all a man hath, makes the very remembrance of death terrible; and therefore sin alone makes miserable. Good Anselmus had that apprehension of the misery of sin, as that if he had been put to his choice, he would have chosen rather to have been in hell without sin, then in heaven with sin. Supposing sin to be able to make him more miserable than hell fire itself. Use. And this may serve first, to discover the deceitfulness of sin, it promises to make a man happy: the Adulterer would think himself a happy man, if he might obtain his filthy desires: the Covetous person would think himself made for ever, if by usury, false weights, cozenage, swearing, lying, and the like, he may attain riches and greatness in the world: the malicious person would think himself happy to work revenge against his enemy in word or deed. The like we might say of other habitual sinners, which account sin their summum bonum, or chiefest good; but alas! they are far deceived, accounting that their happiness which is their misery: In this, they are like such as have the green-sickness, which take delight to eat loam, and other baggage, taking pleasure in that which others see to be their misery: or like one infected with the itch (pardon the plainness of my comparison) who takes delight and pleasure in rubbing of himself, when as alas, this he takes pleasure in, increaseth his misery. Thus, I say, we see the deceitfulness of sin, it promiseth happiness, but it performeth nothing but woeful misery. Use. Secondly, this shows us what we may esteem of them which (we see) go on and take their chief delight in sin, be they never so rich, never so great, never so highly advanced in the world, they are but wretched persons: if the sense of natural 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 senselessness adds rather to their misery, then in any sort extenuats it: a man sometimes is never more deadly sick then when he hath least feeling of his sickness; even so a sinner is then in the most miserable case, when he can go on in sin with greediness without any remorse and with great contentment. What should we speak of JOB sitting on the dung hill, or of LAZARUS full of sores dying at the Rich-man's gate, or of any other in great affliction, the sinner, the sinner is the only miserable person. Show methe greatest sinner in the world, and I will quickly show thee the most wretched miserable caitiff that the earth bears, or ever the Sun looked upon. Many other good uses might be made of this point, both for the deep humiliation of us which are sinners, and for our preservation against sin for the time to come: but for brevity sake, I leave them to every man's private meditation, beseeching every man and woman in the name of the Lord jesus, to shun 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 deliver me from the body of this death? These words may be read two ways; either thus, Who shall deliver me from the body of this death? or thus, Who shall deliver me from this body of death? The Reason of the diversity of reading is, because the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be indifferently referred; as it stands in construction, either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Syrian translation reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who shall deliver me from this body of death, referring the pronoun This, rather to body then to death: the which reading, I do the rather embrace, because the Apostle at this time doth not seem to point at this or that particular kind of death, but rather at his present body. But in the next place for the better understanding of these words, it may be demanded, what is meant here by the body of death? a Bucer. Some hold, that by the body of death is meant, nothing else but sin inhabiting in the body: b Hier. in apolog adversus Ruffin. others, by the body of death, understand the natural body liable to death: but Origen understands it of both. b Theoph. ad loc. I think it safest to receive the last acception: For surely the Apostle desires so earnestly to be freed from sin, as that withal he desires to be freed from the very body as it is infected with sin. Woe shall deliver? non dubitantis, sed anhelantis, saith reveuerend Caluin, these are not words of one that doubteth, who shall deliver him, but of one that greatly desireth to be delivered, and indeed it is the manner of the Hebrews to express an earnest wish by way of question, as we have an example in Psal. 53.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will give deliverance unto Israel out of Zion? that is, O that the Lord would give deliverance; and so in this place, who shall deliver me out of this body of death; that is, O that the Lord would deliver me. Thus for the meaning. To handle the words, First, as they have relation to the body, and then as they have reference to sin 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 be observed, is, that the body of man is subject 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 mortal 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 never have seen 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 mortuum flevit 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 sin, it was sin, that brought death into the world. In sin's womb it was hatched; God is not properly the Author or Father of it, Rom. 5.12. Saint Augustine saith notably; rather say ye, if God created death, why then did Christ, being God, bewail the death of Lazarus according to the flesh: for what he himself had made, he should not have grieved for; but in that he doth lament and bewail him, he showeth that whom God had made vital, the devil by sin hath made mortal. We shall not need further to insist upon the proof of this point, viz. that the body of man is mortal; we see it proved every day, when we see by experience good men, wise men, great men, eminent men in Church or Commonwealth, Learned men, and men of singular parts to be taken away by death, as well as others: this point needs not proof but Use. Use. And this much aggravateth the sin of such as make it their especial care to paint, prank and to pamper their bodies: how many vain women have you in this City, and elsewhere, which spend a great part of the forenoon in trimming of their bodies, & hardly afford to spend one quarter of an hour in a whole day in prayer, or reading of God's Word, or in repenting of their sins for the eternal good of their souls: yea; how many Epicures have you both men and women, whose care is to far deliciously every day, to ride up and down from place to place, to seek delights for their flesh, which will hardly go to the door to hear a Sermon? do these persons consider that their bodies are bodies of death? their practice shows they do not: but let them remember that those bodies which they are so curious to prank up in apparel, fare above their callings, must (they know not how soon) be clothed with dust, and those karkeises which they do so pamper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poena autem huic mors malorum minimum plat. lib. 9 de legibus. shall ere it be long, be very wormes-meate: yea, it were happy for them, if no greater danger did hang over their heads then bodily death: but alas, after death comes judgement, Heb. 9.27. when they must answer for this misexpence of time, and the rest of their sensual and graceless courses. I might make diverse other uses of this point; for it should teach us to live in a continual expectation of death, and preparation for it; it should teach us to lay up treasures for ourselves in heaven by good works, to be mortified to the world, to beware of sin, and the like, because we live in bodies of death which may quickly fail us; but I study brevity. Doct. 5 This body: there is an Emphasis in these words; and they are spoken Diacriticks, by way of distinction: for indeed, the child 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 enjoy at the Resurrection: indeed for substance it is one and the same body, job 19.26- 27. but for qualities and excellencies fare discrepant the former body is sown in corruption, the latter is raised in incorruption; the former is sown in dishonour, the latter is raised in honour; the former is sown in weakness, the latter is raised in power; the former is sown a natural body, the latter is raised a spiritual body, as the former hath borne the image of the earthy, so the latter shall bear the image of the heavenly, 1 Cor. 15.42.43.44.49. Chrysost. hom. 41 in 1. Epist. ad Corinth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Use. Hence it is, that one of the Fathers saith, the bodies of the Saints are like corn sown, and growing up, that which riseth is the same that was sown, and not the same; the same, because it is the same substance; not the same, because that which groweth up is better, the same substance remaining, but the goodliness or beauty made far greater. And this may comfort us concerning the Saints deceased, they have laid down these infirm and corruptible bodies, but they shall receive bodies fare more glorious: their vile body shall be made like unto the glorious body of Christ himself; howsoever not in Majesty, yet in some similitude of happiness, Philip. 3.2. yea, they shall shine as the Sun in the Kingdom of their Father, Mat. 13.43. And as * Saint chrysostom saith, God would never take down the house of the bodies of his Saints by death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that he means again to build it up far more glorious by the Resurrection, than ever it was before: let us not therefore mourn immoderately for the Saints departed, but let us remember there will come a day, wherein they shall lift up their heads out of the grave in shining brightness. Doct. 6 Who shall deliver me? that is, O that the Lord would deliver me: hence note, that its lawful for a Christian to desire to be dissolved. Paul desires it earnestly in this place, and certainly 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 just cause wherefore we may do this. First, because whiles we are in the body, we are subject to many temptations, to much sin, and to much vexation, both inwardly and outwardly. Cyprian serm 4. de immortalitate, Lucrun maximum computan●ium seculi laqueis non teneri, iam nullis peccatis & vitijs carnis obnoxium fieri, exemptum pressuria angentibus, & venenatis diaboli fau cibus liberatum, ad laetitiam salutis aeternae Christo vocante proficisci. Note. Secondly, we are absent from those unspeakable joys which God hath laid up for us in a better world. To this purpose one of the Ancients speaks notably, expounding that of Saint Paul, in Philip. 1. Death to me is advantage. Paul saith, he esteemed it very great gain, now by virtue of death to be freed from many snares, from all sins, from all sorrows, from the venomous jaws of Satan, and to be brought to the joy of eternal salvation, Christ calling him thereunto. Indeed it is not lawful for a Christian to lay violent hands upon himself, upon any pretence whatsoever. Apud Aug. lib. 1. de civet. dei cap. 22. One Cleombrotus reading Plato's book the immortal. animae, Cast himself down from a wall and so ended his days; only because thereby he 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 us, we may desire happiness, but we must stay God's leisure for it: the like may be said of Lucretia, who is said to have taken away her own life, to prevent ravishment; all murder is to be abhorred, but there is no murder so unnatural as hemicide or self-murder which is the very reason why the devil doth so violently tempt men thereunto. The Heathen were so careful to prevent this kind of unnatural death, Val. ●. max. lib. 8. c. 9 that one Hegesias an eloquent Philosopher, was forbidden by Ptolemeus the King, to reason or speak much concerning man's infelicity lest his Auditors should be moved by his speech to make away themselves; shall the heathen be thus careful to shun this sin, and shall not Christians much more? Use. But to come to the Use of the point: is it so, that a Christian may and aught to desire to be dissolved? this meets with them therefore which are at home in this world, which if they might have their choice, would make themselves everlasting Tabernacles here, and would never remove being content rather to live in sin, and to endure much hardship, then to change their habitation. I confess life is sweet, and we ought not wilfully to imperill it. Homer brings in the most valiant men armed, and weaponed ready to defend their lives, and so it may stand with a magnan imous spirit to seek to preserve life by all lawful means: but to dote upon this momentany life, and to prefer it before eternity, must needs be a great sin: honey is sweet, and yet we must not surfeit upon it; so life is pleasant, but we must not overualue it. Now that we may attain this resolution of Saint Paul, to desire to be dissolved: we must observe these rules following. First, we must pull out the sting of death, which is sin: death is a Serpent, but if you take away its sting, you may safely put it in your bosom. Aristot. lib. 3. ethic ad nic hom. c 6 The Heathen Philosopher could say, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death is the most fearful thing in the world, and why? not because after death there is neither good nor evil, as he atheistically speaks; but because the conscience is terrified with sin unrepented of. O that I could enlarge myself now to speak to every particular sinner. Thou that art a common swearer, a Sabbath-breaker, a secret adulterer, a common drunkard, a fraudulent dealer, a malicious person, a persecutor, and a slanderer of God's faithful Ministers, an idle drone, a liar, a tale-bearer, a belly-god, a proud person, an usurer, a base worldling, etc. dost thou desire ever to look death in the face with comfort, & without hellish fear? break off thy sin, else death will sting thee like an Addar, & thou shalt never be able to look God in the face. Secondly, if we would attain to a willingness to die, we must get faith, we must make our calling and election sure, we must with Simeon get Christ in our arms, and then we shall easily say, Lord now lettest thou thy servant departed in peace: a man cannot choose but fear to die, when he knows not what shall become of his poor soul in the world to come. We have many encouragements to believe: First, because we are commanded so to do, 1 joh. 3.23. Secondly, because God's mercies and Christ's merits are greater than our sins, be our sins never so great, Isa. 1.18. Thirdly, because great sinners have been saved, Manasse, Mary Magdalen, David, The prodigal Son, with diverse others. Fourthly, because the tender of mercy is made to every Creature, Mar. 16.15. Fifthly, we have many excellent helps to believe, to wit, the preaching of the Gospel, the use of the blessed Sacraments, experience of former feelings and tokens of God's love, etc. O therefore let us stir up ourselves to believe; and let us labour for such a Faith as may purify our hearts, Acts 15.9. as may work by love, Gal. 5.6. as may fill our hearts with sound joy, 1 Pet. 1.8. as may be joined with good fruits, james 2.26. If we can but believe by such a faith as this is, nothing shall be able to hinder our Salvation; yea, if all the tiles upon the house where we shall die, were so many devils, we should not fear. It is recorded of one Epaminondas a famous captain, Diadorus Siculus lib. 15. who being wounded in War, asked first if his shield were safe, as though he had not cared what had become of his life, so his buckler were preserved; even so we need not care what becomes of our lives, so our Faith be safe. Thirdly, If we will die willingly and with comfort, we must expel out of our hearts the immoderate love of the world. Ambro. lib. de fide resur. Tom 3. Mors nec amara egentibus nec gratiosa diuttibus, It is a true saying of one of the ancient Fathers: Death is neither bitter to men that live in want, neither is it welcome to rich men: a rich man that hath made Mammon & pleasure his God will be as loath to part with these at his death, as ever Laban was to part with his Idols which Rahel had stolen: yea, if God would offer him heaven upon condition to part with these, he would refuse the offer, Mat. 19.21.22. O therefore my beloved, let us take the counsel of the holy Ghost, in Psal. 62.10. If riches increase, let us not set our hearts thereon: let them not clog the wings of our affections, but let us in the mids of abundance, reserve in ourselves a willingness to be dissolved, and to be with Christ; knowing that with him is enduring substance and fullness of joy for ever and ever. Dost thou willingly dye and leave thy dear friends? behold, thou shalt enjoy the company of the blessed Trinity, of the elect Angels, and of the souls of men made perfect: dost thou willingly part with great riches on earth? behold, thou shalt have great treasure in heaven: dost thou cheerfully leave thy earthly habitation? behold, a better mansion above ready to receive thee. Fourthly, if we will die willingly, we must be fruitful in good works, this is to lay up for ourselves a good foundation against the time to come (howbeit, not of merit, but of assurance) 1 Tim. 6.19. it is no marvel if any man be unwilling to be sent out to live in some strange Country, unto the which he hath sent no provision before hand for his own entertainment, and so it is no strange thing, if any be unwilling to die, who hath not had any care to lay up treasure for himself in heaven: let me use therefore that effectual exhortation of our blessed Saviour, Luke 16.9. Make you friends of the Mammon of unrighteousness, that when ye shall fail, they may receive you into everlasting Tabernacles. Good works done in a right manner and with a sound intention will make thy life sweet, thy death comfortable, and thy end happy. What a man gives to kindred & friends out of mere natural respects, he gives it merely to them, and they only have the benefit of it; but whatsoever any shall give for Christ, and for pious uses, he gives it to himself, he rewards his own soul: he alone receives the main benefit, according to that. August in serm. de divite. Quicquid pauperibus dederimus ipsum integre posside bimus. Whatsoever we shall give to the poor, we shall enjoy it all our own selves. Fifthly, if we would die willingly, we must with Christ finish the work the Lord hath given us to do, joh. 17.4. no servant is willing his Master should return until he hath done his appointed task; no steward is willing his Lord should call him to an account before he hath made all things straight. But here it may be demanded, what is the work which the Lord hath given us to do? Or what is the main task of a Christian? Answer, His first task is to repent; every Christian should think himself borne for repentance: his second task is to believe in the Lord jesus, and so to make straight his account by setting his debts upon Christ his score: his third task is, to glorify God in his general and particular calling, labouring therein faithfully, in love to his Master, and in thankfulness for the great work of Redemption: his fourth task is, to work up his own salvation with fear and trembling, and to give all diligence to make his calling and election sure: he that hath a conscionable care to dispatch this task, need neither be ashamed to live, nor afraid to die. Thus for the tractation of these words, Who shall deliver me from this body of death, as they have relation to the body. Doct. 7 Come we now to handle them as they have reference to sin in the body: And so we observe in the first place, that sin is a bondage; else, why should the Apostle speak here of deliverance from it: Cyrulus Alexan. in euang. joan. lib. 6. c. 2. Haec seruitus eo deterior est quam corporalis subiectio, yea, as one of the Fathers saith truly, The servitude of sin is so much the worse than bodily subjection, For these causes. First, because all men detest and shun corporal subjection as hard and bitter, and that out of knowledge of the bitterness of it: but the servitude of sin is neither sufficiently known, neither doth it displease: yea, we applaud it and play with it, take pleasure in it, and account it rather a freedom then a bondage. Secondly, because by running away, a man may deliver himself from bodily bondage; Seruus autem peccati non habet quo fugiat. but a slave to sin cannot do so, his evil inclinations and guilty conscience will still follow him. Thirdly, in bodily bondage a man may be blameless; for what blame was there in joseph, when he was sold as a slave by his brethren into Egypt; but in the slavery to sin, a man cannot be innocent, because he is not sold against his will, but with his will to work wickedness. Fourthly, from bodily slavery, there is freedom and deliverance at death, though during life it be never so hard and painful, but spiritual slavery hath no end, no not in death: he that hath served sin all his life, remains a very Captive after death, without any hope at all of any freedom. Fifthly, in corporal servitude a man's mind may be made free; but in spiritual, Hilar. in Psal. 125. At vero animae captivitas quam infelix est. At vero cui libido domina est in quo caeno dedecoris volutatur. both soul and body in all the faculties and parts thereof are in bondage: another of the Fathers saith, the bondage of the soul, O how miserabe is it. And again, he that is ouerpowred by lust, how shamefully doth he wallow in the mire as a very swine: Theoph in 8. joannis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beda in eundem locum. O miserabilis seruitus, seruire peccato, seruire diabolo qui peccati est author. a third saith, the bondage of sin is of all other the most grievous: a fourth saith, O miserable servitude, to serve sin, and to serve the devil, who is the author of sin? But what do we speak of Fathers, what saith the Scripture? Christ himself saith, john 8.34. he that worketh sin, is the servant of sin: and seducers in whom corruption reigneth, are said to be the bondslaves of corruption, in 2 Pet. 2.19. I might also urge that place in Gal. 4.25. Jerusalem that now is, is in bondage with her children: but I hasten to a conclusion. Use. Let this teach us to esteem aright of sin: let us not account it liberty to be entangled with this or that lust, but rather hellish bondage: what praise is it to Alexander to conquer the whole world, being conquered himself of his own lusts and passions? yea, let it move us to labour after liberty: let the adulterer forsake his uncleanness, the drunkard his drunkenness, the worldling his worldly mindedness, and all other sinners their darling lusts, that they may be free; in other respects we all love freedom, and no man by his will would remain in bondage. O why should we be in love with the basest bondage of all other, to wit, of sin. Tertullian reports, Lib. de cultu faeminarun. 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 keep as fast as fetters of iron? may not a silken halter strangle a man as well as one of hemp? may not a costly dagger stab as well to the heart as a mean one: even so though some may be clothed with rich array, and far deliciously daily, and live in pleasure, yet if in the midst of his prosperity he be a slave to his own lusts, a Captive to Satan, in danger of eternal imprisonment, yea, of eternal death; what will his prosperity avail him in the end? It is fare better to be a free man in rags, than a condemned prisoner in rich robes. Doct. 8 Who shall deliver me: hence observe in the next place, that it is not enough to grieve for sin, or to account it the greatest misery, but every true Christian ought earnestly to desire to be freed from it: thus Paul here: and certainly that grief for sin is not true, but hypocritical, which is not joined with an earnest desire to be freed from the dominion of every sin: there is infinite reason why any man should desire to be freed from sin: as, First, because it is the greatest misery: and Secondly, because it is the most woeful bondage: Thirdly, because it offends God: and Fourthly, because the wages of it is death; but I will not insist upon this: let us rather consider with what kind of desire we ought to desire to be freed. Surely we must desire it with Paul's desire: but what kind of desire was Paul's desire? First, it was an importunate, not a slight desire, that appears by the form of it, in that it is propounded by way of question. Secondly, it was no sluggish desire separated from the use of means, but it was joined with prayer and fasting, 2 Cor. 12.8. 1 Cor. 9.27. and with the improvement of the whole Armour of God, 2 Tim 4.7. and indeed, in vain doth any man desire to be freed from sin, that doth not withal diligently use the means whereby he might be freed. Use. And this discovers an hypocritical mourner, he can weep after he hath committed sin, as the Crocodile after she hath slain a man: Conradus Gesnerus. but yet he hath no sound desire to be freed from the power of that sin, for the which he seems to weep: his prayer against sin is like the prayer of Saint Augustine when he was between light and darkness: he prayed indeed for chastity, but he was afraid lest God should hear and grant his prayer too soon: as he testifies of himself in his confessions: So this man weeps for sin, & yet still he desires to enjoy the pleasures of it. But my beloved brethren, let us not deceive ourselves with false tears: but let us stir up ourselves to earnest desires to be freed from sin: yea, unto our desires, let us add diligent means of Mortification: let us be frequent in the use of God's Ordinances, in reading and hearing God's Word, in Prayer, in the Lord's Supper, and the ike. Secondly, let us shun the occasions of temptation to sin, viz. Stageplays, disordered places, bad company, etc. Thirdly, let us well improve our spiritual armour. It is feigned of the giants that they were borne into the world in their armour. Sure I am, a christian is not sooner newborn, but he shall find use of the whole Armour of God, having enemies to fight against him, both within and without. Thus I have done with the Text. THE occasion of this Sermon, was the death of Master JOHN JUXON, Citizen and Marchant-Taylor of London; who deceased the twenty two of August, and was buried on the last day of the same month, Anno. 1626. Concerning whom, I suppose every one will not speak well, although I hope none (if all things be rightly considered) hath any just cause to speak evil of him: but what good man at these days may not say with Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have been a profitable member of the Commonwealth, and a friend to the City, and yet I suffer wrong. I have lived in the house of our deceased Brother, twelve years and upwards. I thank God for his love: in the which time, I have observed him to be very Zealously affected to God's word, very careful of the sanctifying of God's Sabbaths, very conscionable in his personal performance of holy duties in his family, very studious to train up his Children in the knowledge & fear of God: he was also (I hope) very just in his secret dealings. I remember he said unto me in his life time, that he praised God, his conscience did not accuse him of any one groat then in his possession, which was gotten by unjust means: 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, having a very mean opinion of his own parts, he was full of godly jealousy concerning his own estate, he went mourning under the sense and feeling of natural corruption, he reverenced God highly, he loved Christ dear, he was lovingly affected towards God's faithful Ministers and people, he did good in his life-time, laying up treasure for himself in heaven, and he did good at his death: yea, and to my knowledge, (by that which he hath said unto me) he had a purpose to have done a great deal more good, if the Lord had lengthened his life: what shall I say? surely such a man will be miss by the Church of God, by the poor in diverse places, by his own Children, and by myself: and yet I will say with S. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hom. 41. in 1. Epist. ad Corinth. let us not mourn immoderately for them that depart hence, but let us weep for them which end their lives ill, & in this respect, I hope we have no cause to bewail the death of this our Brother. For he died full of Faith, and full of joy: and yet in respect of the want I shall find of thee my dear and loving friend, I cannot but conclude with lugubrious verses concerning thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epitaphium STEPHANI DENISON in mortem D. JOANNIS JUXON amici eius longè charissimi. a Terent Andr. act. 1. scen. 1. Pamphilus en Chrysidem defunctam Collachrumabat In lachrymasque ruit graecorum ob tristia fata b Homer Odyss lib. 8. versus finem. Ulysses, instar Niobes ecclesia Christi Deflenda est nobis, flagrantesque ignibus aedes. Res alios vrgent adversae, plangere amarè Sic tua cogor ego dulcissime funera amice. Eccè perit instus, sed c Isa. 57.1. nemo in ment reponit Eheu quot rapuit nuper mors maesta dynastas. O Deus, avertas mala quae hoc praesagijt d Ibidem. omen, Des simus memores propriae nos mortis, jesu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS.