Another tombestone; or, A sermon preached at Laurance Pountneys-Church London, vpon the last day of August, in the yeere, 1626 At the celebration of the funerals of Master Iohn Iuxon, late citizen of the Honourable city of London. By Stephen Denison, preacher of Gods most holy Word in the same city.
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.
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 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:
In this twentie fourth verse, is declared the Effect, the sense and feeling of it produced in this our Apostle, it caused him to cry out, Oh wretched man that I am:
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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.
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 men nature felt in himself.
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,
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,
Secondly, he is called Ish NONLATINALPHABET of NONLATINALPHABET, which signifies to be, or subsist, because in his essence and being, he excelled all other terrestriall creatures:
Secondly, he is called Ish of, which signifies to be, or subsist, Because in his essence and being, he excelled all other terrestrial creatures:
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Fourthly, he is called Enosh NONLATINALPHABET of NONLATINALPHABET, which signifies to bee sickly, because by his fall he so lost his health spirituall,
Fourthly, he is called Enosh of, which signifies to be sickly, Because by his fallen he so lost his health spiritual,
Againe, hee is called aner NONLATINALPHABET of NONLATINALPHABET and NONLATINALPHABET, because hee is highly lifted vp or aduanced, both in his Creation and glorification.
Again, he is called aner of and, Because he is highly lifted up or advanced, both in his Creation and glorification.
the reason of which Etymologie is rendred by the Poet in these words, Prona { que } cum spectent animalia caetera terram, Os homini sublime dedit, coelum { que } videre Iussit,
the reason of which Etymology is rendered by the Poet in these words, Doomed { que } cum spectent animalia caetera terram, Os Homini sublime dedit, coelum { que } To see Iussit,
and yet shee must also minde the things of this life with moderation, and in a subordination to spirituall things, 1 Tim. 5.8. Gods ordinance is, that none walke inordinately, or idly, but that euery man and woman liue in a particular calling.
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.
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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,
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,
and to approue our selues NONLATINALPHABET to bee men by our heauenly mindednesse. Our mindes are like the weights of a clocke, they must continually bee wound vp,
and to approve our selves to be men by our heavenly Mindedness. Our minds Are like the weights of a clock, they must continually be wound up,
therefore when we feele our soules to beare downeward (as they are very prone to doe by reason of the weight of corruption which hangs vpon them like leade) let vs quicken our selues vp with the remembrance of this Title, God hath made vs men and not beasts, he hath giuen vs eyes to looke vpwards,
Therefore when we feel our Souls to bear downward (as they Are very prove to do by reason of the weight of corruption which hangs upon them like lead) let us quicken our selves up with the remembrance of this Title, God hath made us men and not beasts, he hath given us eyes to look upwards,
O my brethren, what arguments shall I vse to moue euery one of vs according to our Title, to looke vpwards? Consider wee, I besech you, the insufficiencie of earthly things.
Oh my brothers, 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 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:
First, they do not satisfy the soul, quo plus sunt potae plus sitiuntur Water; the more a covetous heart hath of them, the more it does desire them:
I appeale to the consciences of many rich men, that formerly haue bin of meane condition, whether they finde not now that they are rich, more cares, more distractions, more troubles,
I appeal to the Consciences of many rich men, that formerly have been of mean condition, whither they find not now that they Are rich, more Cares, more distractions, more Troubles,
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or with begging Fryers wee should affect voluntary pouerty, but rather to teach vs, that if riches increase, we set not our hearts thereon, as the Psalmist speakes:
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:
Thirdly, consider wee how infinitely heauenly things surpasse earthly, one foote in heauen is more then ten thousand acres vpon the earth, both in respect of excellency and perpetuity.
Thirdly, Consider we how infinitely heavenly things surpass earthly, one foot in heaven is more then ten thousand acres upon the earth, both in respect of excellency and perpetuity.
Let vs 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.
Let us not Therefore invert God's order, setting earth above heaven in our affections, when God hath Set the heaven so Far above the earth in the First Creation.
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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:
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:
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these present heauen vnto our eye, these leade vs into sweet fellowship and communion with God and Christ, these fill vs with the ioyes of the Holy Ghost,
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,
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and peace of conscience, and by this meanes bring vs into that sensible happinesse, euen in this life which wee would not part with for all the pleasures, profits,
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,
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the Hebrues expresse it by their NONLATINALPHABET, which signifies one that is languid or quite spent, the Syrian and Chaldee by their NONLATINALPHABET, which signifieth heauy or mournefull:
the Hebrews express it by their, which signifies one that is languid or quite spent, the Syrian and Chaldee by their, which signifies heavy or mournful:
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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;
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 Apostles fatetur de Seipso, id nos de nobis inficias ire Iniquum est;
Saint Augustine saith, they which liue well, doe daily contract sinne, for the which, they ought alwaies to say vnto God, forgiue vs our trespasses as we forgiue them that trespasse against vs:
Saint Augustine Says, 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:
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;
the Lord is like a skilful Chirurgian, he is able to make a sovereign Corasiue of the Vipers 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 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;
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;
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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.
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.
if the diuell had onely 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.
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 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:
But having to deal with weak men, such as Are more Flesh then 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:
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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.
in this the Lord deals with his children, as once he did with the Chaldaeans, Jeremiah 37.10. though they remain but as wounded men, yet by his power they arise and prevail against principalities and Powers.
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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.
Fourthly, hereby the Lord does try the courage and magnanimity of his children, leaving in their bosoms dangerous enemies against whom they must combat all their life time.
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Fifthly, Sinne still remaineth in the children of God after conuersion, that they might the more sensibly feele what need they haue of Christ, and of Gods mercy;
Fifthly, Sin still remains 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 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 haue infinite need of the onely Doctor, who by the physick of his owne precious bloud healeth all our infirmities.
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 heals all our infirmities.
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Sixthly, hereby the Lord doth weane his children from the loue of this world, and makes them willing and desirous to bee dissolued, and to be with Christ;
Sixthly, hereby the Lord does wean his children from the love of this world, and makes them willing and desirous to be dissolved, and to be with christ;
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then this makes against the doctrine of Papists, maintained by one of their chiefe Champions which teacheth that originall sinne is so washed away by Baptisme,
then this makes against the Doctrine of Papists, maintained by one of their chief Champions which Teaches that original sin is so washed away by Baptism,
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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,
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,
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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:
but alas, if we Consider them well, we shall find them most erroneous in their Judgments, distempered in their passion, disordered in their lives, unreformed in their families:
and yet let vs take heed lest wee deceiue our selues, thinking vnder a colour that all are sinners, that therefore there is no difference betweene sinne as it is in the regenerate,
and yet let us take heed lest we deceive our selves, thinking under a colour that all Are Sinners, that Therefore there is no difference between sin as it is in the regenerate,
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and some recidiuations or back-slidings as in Dauid, Peter and Loth, yet wee are not to passe finall sentence vpon them but rather consider our selues lest we also be tempted. Wretched man that I am:
and Some recidivations or backslidings as in David, Peter and Loath, yet we Are not to pass final sentence upon them but rather Consider our selves lest we also be tempted. Wretched man that I am:
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Fourthly, sin wounds the conscience, kindles Gods wrath, keepes good things from vs, depriues of heauen, exposeth to hel-torments, brings a curse vpon al a man hath, makes the very remembrance of death terrible;
Fourthly, since wounds the conscience, kindles God's wrath, keeps good things from us, deprives of heaven, exposeth to Hell torments, brings a curse upon all a man hath, makes the very remembrance of death terrible;
Good Anselmus had that apprehension of the miserie of sin, as that if hee had been put to his choice, he would haue chosen rather to haue been in hell without sinne, then in heauen with sinne.
Good Anselm had that apprehension of the misery of since, 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.
Secondly, this shewes vs what we may esteeme of them which (wee see) goe on and take their chiefe delight in sinne, be they neuer so rich, neuer so great, neuer so highly aduanced in the world, they are but wretched persons:
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:
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but for breuity sake, I leaue them to euery mans priuate meditation, beseeching euery man and woman in the name of the Lord Iesus, to shunne that with all diligence which they see by this doctrine, will make them wretched and miserable.
but for brevity sake, I leave them to every men private meditation, beseeching every man and woman in the name of the Lord Iesus, to shun that with all diligence which they see by this Doctrine, will make them wretched and miserable.
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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,
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,
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the Syrian translation reads it NONLATINALPHABET, Who shall deliuer me from this body of death, referring the pronoune This, rather to body then to death:
the Syrian Translation reads it, Who shall deliver me from this body of death, referring the pronoun This, rather to body then to death:
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? Some hold, that by the body of death is meant, nothing else but sinne inhabiting in the 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? some hold, that by the body of death is meant, nothing Else but sin inhabiting in the body:
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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.
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.
as wee haue an example in Psal. 53.6. NONLATINALPHABET who will giue deliuerance vnto Israel out of Zion? that is, O that the Lord would giue deliuerance;
as we have an Exampl in Psalm 53.6. who will give deliverance unto Israel out of Zion? that is, Oh that the Lord would give deliverance;
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.
in this respect it is called dust, Eccles. 12.7. a karkeise, Hebrew 3.17. a Tent or Tabernacle, 2 Pet. 1.13. a Mortal body, Rom. 6.12. and Here a body of death.
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how many Epicures haue you both men and women, whose care is to fare deliciously euery day, to ride vp and downe from place to place, to seeke delights for their flesh, which will hardly goe to the dore to heare a Sermon? doe these persons consider that their bodies are bodies of death? their practise shews they doe not:
how many Epicureans have you both men and women, whose care is to fare 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:
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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,
but let them Remember that those bodies which they Are so curious to prank up in apparel, Far above their callings, must (they know not how soon) be clothed with dust,
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.
but alas, After death comes judgement, Hebrew 9.27. when they must answer for this misexpence of time, and the rest of their sensual and graceless courses.
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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;
indeed for substance it is one and the same body, Job 19.26 - 27. but for qualities and excellencies Far discrepant the former body is sown in corruption, the latter is raised in incorruption;
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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.
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, Mathew 13.43.
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And as * Saint Chrysostome saith, God would neuer take downe the house of the bodies of his Saints by death, but that hee meanes againe to build it vp far more glorious by the Resurrection, then euer it was before:
And as * Saint Chrysostom Says, God would never take down the house of the bodies of his Saints by death, but that he means again to built it up Far more glorious by the Resurrection, then ever it was before:
let vs not therfore mourne immoderately for the Saints departed, but let vs remember there will come a day, wherein they shall lift vp their heads out of the graue in shining brightnesse.
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 graven in shining brightness.
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;
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;
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,
Paul Says, 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 Sathan,
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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.
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 does so violently tempt men thereunto.
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The Heathen were so carefull to preuent this kinde of vnnaturall death, 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;
The Heathen were so careful to prevent this kind of unnatural death, that one Hegesias an eloquent Philosopher, was forbidden by ptolemy the King, to reason or speak much Concerning men infelicity lest his Auditors should be moved by his speech to make away themselves;
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is it so, that a Christian may and ought to desire to be dissolued? this meets with them therfore which are at home in this world, which if they might haue their choice, would make themselues euerlasting Tabernacles here,
is it so, that a Christian may and ought 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,
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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,
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,
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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,
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,
Fifthly, we haue many excellent helpes to beleeue, to wit, the preaching of the Gospell, the vse of the blessed Sacraments, experience of former feelings and tokens of Gods loue, &c. O therefore let vs stirre vp our selues to beleeue;
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 our selves to believe;
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and let vs labour for such a Faith as may purifie our hearts, Acts 15.9. as may worke by loue, Gal. 5.6. as may fill our hearts with sound ioy, 1 Pet. 1.8. as may bee ioyned with good fruits, Iames 2.26.
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 found joy, 1 Pet. 1.8. as may be joined with good fruits, James 2.26.
yea, if God would offer him heauen vpon condition to part with these, he would refuse the offer, Mat. 19.21.22. O therefore my beloued, let vs take the counsell of the holy Ghost, in Psal. 62.10. If riches increase, let vs not set our hearts thereon:
yea, if God would offer him heaven upon condition to part with these, he would refuse the offer, Mathew 19.21.22. O Therefore my Beloved, let us take the counsel of the holy Ghost, in Psalm 62.10. If riches increase, let us not Set our hearts thereon:
let them not clog the wings of our affections, but let vs in the mids of aboundance, reserue in our selues a willingnesse to bee dissolued, and to be with Christ;
let them not clog the wings of our affections, but let us in the mids of abundance, reserve in our selves a willingness to be dissolved, and to be with christ;
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,
Fourthly, if we will die willingly, we must be fruitful in good works, this is to lay up for our selves a good Foundation against the time to come (howbeit, not of merit,
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.
let me use Therefore that effectual exhortation of our blessed Saviour, Lycia 16.9. Make you Friends of the Mammon of unrighteousness, that when you shall fail, they may receive you into everlasting Tabernacles.
Fifthly, if we would die willingly, we must with Christ finish the worke the Lord hath giuen vs to do, Ioh. 17.4. no seruant is willing his Master should returne vntill hee hath done his appointed taske;
Fifthly, if we would die willingly, we must with christ finish the work the Lord hath given us to do, John 17.4. no servant is willing his Master should return until he hath done his appointed task;
But heere it may bee demanded, what is the worke which the Lord hath giuen vs to doe? Or what is the maine taske of a Christian? Answer, His first taske is to repent;
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;
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:
a fourth Says, Oh miserable servitude, to serve sin, and to serve the Devil, who is the author of sin? But what do we speak of Father's, what Says the Scripture? christ himself Says, John 8.34. he that works sin, is the servant of sin:
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:
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:
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what praise is it to Alexander to conquer the whole world, being conquered himselfe of his owne lusts and passions? yea, let it moue vs to labour after liberty:
what praise is it to Alexander to conquer the Whole world, being conquered himself of his own Lustiest and passion? yea, let it move us 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;
let the adulterer forsake his uncleanness, the drunkard his Drunkenness, the worldling his worldly Mindedness, and all other Sinners their Darling Lustiest, that they may be free;
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:
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:
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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;
yet if in the midst of his Prosperity he be a slave to his own Lustiest, a Captive to Sathan, in danger of Eternal imprisonment, yea, of Eternal death;
and certainely that griefe for sinne is not true, but hypocriticall, which is not ioyned with an earnest desire to be freed from the dominion of euery sinne:
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:
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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.
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 does any man desire to be freed from since, that does not withal diligently use the means whereby he might be freed.
Secondly, let vs shun the occasions of temptation to sinne, viz. Stage-playes, disordered places, bad company, &c. Thirdly, let vs well improue our spirituall armour.
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.
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.
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.
who deceased the twentie two of August, and was buried on the last day of the same moneth, Anno. 1626. Concerning whom, I suppose euery one wil not speake well,
who deceased the twentie two of August, and was buried on the last day of the same Monn, Anno 1626. Concerning whom, I suppose every one will not speak well,
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in the which time, I haue obserued him to bee very Zealously affected to Gods word, very carefull of the sanctifying of Gods Sabbaths, very conscionable in his personall performance of holy duties in his familie, very studious to traine vp his Children in the knowledge & feare of God:
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:
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I remember he said vnto me in his life time, that hee praised God, his conscience did not accuse him of any one groate then in his possession, which was gotten by vniust meanes:
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 got by unjust means:
also he was very humble & lowly, hauing a very meane opiniō of his own parts, he was ful of godly iealousie concerning his owne estate, hee went mourning vnder the sense and feeling of naturall corruption, hee reuerenced God highly, he loued Christ dearely, he was louingly affected towards Gods faithfull Ministers and people, he did good in his lifetime, laying vp treasure for himselfe in heauen,
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 dearly, he was lovingly affected towards God's faithful Ministers and people, he did good in his lifetime, laying up treasure for himself in heaven,
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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.
Lib. vno de fide ad petrū Diaconum Tom 3. Eos qui bene viuunt Nomina quotidie contrahere Peccata Pro quibus etiam sancti & Institute in hac vita semper God dicere debent, Dimity nobis Debita nostra, sicut & nos dimittimus debitoribus nostris.
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.
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.
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.
In lib. Hypognost contra Pelagius & 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 Debt, sed dolens Eum & plorans, ostendit, quos Deus vitales fecerat, Diabolum per Fault To have made mortales.
