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book_n	according_a	dead_a	see_v	2,810	5	4.1648	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04391	Seauen helpes to Heauen Shewing 1. How to auoid the curse. 2. How to beare the crosse. 3. How to build the conscience. 4. How with Moses to see Canaan. 5. Simeons dying song, directing to liue holily and dye happily. 6. Comforts for Christians against distresses in life, and feare of death. 7. Feruent prayers, to beare sicknesse patiently, and dye preparedly. The second edition: much enlarged by Steuen Ierome, late preacher at S. Brides. Seene and allowed.; Moses his sight of Canaan	Jerome, Stephen, fl. 1604-1650.	1614 (1614)	STC 14512.3; ESTC S118682	265,158	563

Iesus Christ Mors Christs mors mortis meae The death of Christ is the death of my death saith Bernard O Death I will be thy Death saith hee by the Prophet And Hierome vpon it Illius morte t● mortua es c. By his death thou art dead by his death wee liue thou hast deuoured and art deuoured thy selfe oh Death Death maketh dust returne to the earth as it was and the Spirit to returne to God that gaue it saith the word of God and shall not wee be glad of this Shall it grieue vs to returne to God to haue the Spirit goe from whence it came to walke with God to enter into life to goe to the Marriage of the Lambe Is the brute Oxe grieued to be vnyoaked Were Abraham Isacc and Iacob holy men or holy women euer vnwilling Wherefore if men desire naturall sleepe in regard of the good that commeth by it so doe you death and cherefully from your heart say with olde Simeon Lord now lettest thou thy Seruant depart in peace according to thy Word c. Luke 2.29 Sect. 4. The fourth Consideration Note 4 A Fourth cause making men willing without feare to sleepe naturally is that assured hope which they haue to awake and arise againe and shall not you arise from the sleepe of death why then should we shrinke more at the one then at the other wee shall rise againe for Christ our Head is risen and the Members must follow If the dead be not raised then is Christ not risen c. as you read in that singular Chapter 1 Cor. 15.20 The Sunne riseth and setteth againe the Moone waineth groweth againe Of the ashes of the olde Phoenix commeth another the leafe falleth and the sappe descendeth yet both sappe and leafe returne againe Sarahs wombe though dead yet beareth a Sonne when the Lord will so shall the resurrection be of dead bodies The hand of the Lord was vpon mee saith the Prophet and carried mee out in the Spirit of the Lord and set mee downe in the midst of the field which was full of bones And hee led me round about by them and behold there were very many in the open field and loe they were very dry And hee said vnto mee Sonne of man can these bones liue And I answered O Lord God thou knowest Againe hee said vnto mee Prophesie vpon these bones and say vnto them O yee dry bones heare the word of the Lord. Thus saith the Lord God vnto these bones behold I will cause breath to enter into you and yee shall liue And I will lay sinewes vpon you and make flesh grow vpon you and couer you with skinne and put breath into you that yee may liue and ye shall know that I am the Lord. So I prophesied as I was commanded and as I prophesied there was a noyse and behold there was a shaking and the bones came together bone to his bone And when I beheld loe the sinewes and the flesh grew vpon them and aboue the skinne couered them but there was no breath in them Then said hee vnto mee Prophesie vnto the wind prophesie sonne of man and say to the winde Thus saith the Lord God Come from the foure windes O breath and breathe vpon these slaine that they may liue So I prophesied as hee had commanded mee and the breath came into them and they liued and stood vp vpon their feet an exceeding great armie Such another excellent place is that in the Apocalypse And I saw a great white throne and one that sate on it from whose face fled away both the earth and the heauen and their place was no more found And I saw the dead both great and small stand before God and the Bookes were opened and another booke was opened which is the Booke of life and the dead were iudged of those things which were written in the Bookes according to their workes And the Sea gaue vp her dead which were in her and Death and Hell deliuered vp the dead which were in them and they were iudged euery man according to their workes Thus you see that as from our naturall sleepe so from death wee shall awake againe and therefore no cause to feare the one more then the other Resurrectio mortuorum spes Christianorum The Resurrection of the dead is the hope of the Christians Faith So Tertullian meaning their ioyfull hope that wipeth away all teares and vnwillingnesse to dye Credo Resurrectionem carnis I beleeue the resurrection of the body and life euerlasting Therefore care away Though I dye yet I dye not but onely sleepe in my Graue as in my Chamber till my GOD send his Angels to awake me with his Trumpet that I may enter into ioy that n●uer shall haue an end till which time I rest free from all sorrow and paine not troubled with any of the worlds woes but as a man in his bed fast asleepe most free from all offences and vexations Yea euen the selfe same body shall arise to our vnspeakable comforts teach the Scriptures Iob 19.25 Iohn 5.29 1 Cor. 15.42.43 and many other places euen as Christs body arose the same that it was before the same eyes mouth feet hands c. Dixe●●nt tactis corproibus c. They said saith Tertullian of auncient Christians touching or laying their hands vpon the bodies wee beleeue the resurrection of this body this body that I touch and lay my hands vpon for the goodnesse of God will giue glory to that body that hath giuen glory to him the selfe-same eye the selfe-same mouth the selfe-same eare feet hands c. What an encouragement is this to doe well if you marke it and what an argument to make vs willing to dye being assured of this as weare Sect. 5. The last Consideration The bodyes freedome and the soules Glorification Note 5 THE fift and last cause that maketh vs willing to goe to our naturall rest without feare muttering or any discontent is the chearefulnesse and liuelinesse of body and minde that vseth to follow after sleepe both to body and minde being refreshed thereby so greatly let the same cause make vs willing to dye for there is no comparison betweene the comfort and refreshing that naturall sleepe worketh and that which followeth after death when Christ shall change our vile bodie that it may be fashioned like vnto his glorious body according to the working whereby hee is able to subdue all things vnto himselfe when this corruptible hath put on incorruption and this mortall hath put on immortalitie If that small glimpse which the Disciples saw made them wish for three Tabernacles and an eternall being there Mat. 17.4 O how shall the whole glory of heauen and heauens blisse rauish vs and make vs glad that wee haue attained to it O no such refreshing can come from our earthly beds and naturall sleepe here Wherefore with ioy let vs welcome the houre

Esay Ezekiel and the rest of the Prophets haue still cryed out against that neuer seeke vnto God that neuer call vpon him Nay which thinke it vaine and a thing neither behouefull for them nor beneficiall to them to call vpon God as the cursed Iewes did in Malachie 3. v. 14. Nay alas which is more as many carnall and carelesse Ideots amongst vs discouer vvith their lewd tongues the thoughts of their poysoned and peruerse hearts they thinke it concernes not them to serue God to heare reade pray conferre meditate and doe such duties to which 1. God 2. their endangered soules 3. their generall and speciall callings 4. their vsurped name of Christians 5. their vowes in Baptisme doe obliege binde them and inioyne them but that these things are proper and peculiar to Cleargie-men Church-men learned men Schollers Preachers holy-day-men as they vnholily call vs. They are not booke-learned they say though they be hell-learned from a sophisticall Diuell to dispute against their owne saluation besides they haue other things to doe Marthaes part to play to looke for the world to prouide for wife and children for such is their Atheisme and Infidelitie they dare not trust God for a ragge or a crust of bread without their owne sinfull carke and worldly care notwithstanding all his promises Mat. 6.33 of giuing them earthly things if they seeke and serue him Hence it is as their actions declare their affections many thinke no otherwise of their Creation but that they were borne and brought into the world euen to seeke and serue the world and themselues not God and so to goe to heauen in a string as it were as straight as a line when they are dead Oh how many Husbandmen thinke this the end of their liuing to delue and digge and plow and sow and reape and eate and drinke and get his rents and spend his pence in his Sunday-pots to serue his Cattle Horse Oxen Kine and Sheepe himselfe seruing God no more then the very Beasts and Bullockes amongst whom hee conuerseth These are also the thoughts this the life of many a daily Labourer and Hireling thus also many vnsanctified Tradesmen Merchants Mercers Haberdashers Shooe-makers Taylors c. and other Shop-keepers onely propound gold and gaine as the end of their labours and trauels vnder the Sunne how to load themselues with thicke clay to bestow their Sonnes and Daughters in great matches and high places to giue great portions to their Children rather of goods then of grace and to leaue their substance to their babes and to these ends the seruice of God euen vpon his owne Sabbath must be subordinate his worship must be dispensed with in whole or in part by themselues and those whom they haue in charge Iournymen Seruants or Prentises Thus also some irreligious Seruing-man conceits no other end of his liuing mouing or being of his yeeres strength and vigour but to serue his Master at his Table or at his turnes or his Horse or his Hawke at his appointment besides his misspent time and meanes in the prosecution of his owne seruile and slauish lusts as for the Seruice of God to which me thinkes hee hath as many leasures and opportunities in his vacancies from any needfull morrall imployment as any of the sonnes of Adam hee counts the thought of that ridiculous the practise precisenesse not worthy his generous spirit his time is wholy spent and misspent either in ciuill attendance according to his place or in idlenesse doing nothing or in reading vaine Bookes or seeing Playes or friuolous discourses of Horses or Dogges or worse subiects in which things the heart it seemes is most imployed in priuate else could it neuer so frequently by the tongue vent out such froath In which remisnesse and neglect in and of Gods seruice ioyn'd with that loose prophanenes which accompanies most of their professions I thinke them much secured and hardened by the exemplary irreligious courses and discourses of their Masters for the most part whose ordinary both words and workes in and about eyther the world or their pleasures and traded recreations as their corrupt affections bend vsually matched with a key-coldnesse neglect if not contempt at least an indifferencie in the publike and priuate worship of GOD seruing GOD no oftner nor no better eyther in the Church or their domesticall Chappels then will stand with ciuilitie reades a preceptory and practicall lecture to all the Seruants that they should not be more forward and zealous in good duties then their Masters neyther to out-strip them in Gods seruice if they meane to sleepe in a warme skinne and not to expose themselues to the censure of more precise then wise and to continue in their Masters fauour So the mercenary hired Seruant eyther for the Plough or Cart or such like generally throughout the Land what doth hee more thinke vpon besides sinne and vanitie then euen to doe his dayes taskes like the hackney horse his ease and Prouender his bed and his victuals being the very God that hee sacrificeth vnto Tell him of ought else to be done in Religion you shall preuaile as much as Lot with his Sonnes-in-law they thinke you scoffe Hence it is that this clownish rout in most places are so forgetfull of GOD and blockish euen to admiration that they neyther know or vnderstand or can repeate the Petitions of the Lords Prayer the tenne Commandements or the Articles of their Creed or can other-wayes prepare themselues as I know experimentally in too many Villages and Parishes for the receiuing of the Lords Supper which they vsually doe receiue as Iudas did the Diuell and the sop together then first by putting on their cleane cloathes about Easter time secondly asking their Masters blessing thirdly muttering ouer such imaginary Prayers as before I haue spoken of fourthly going to Church to receiue their Maker and that day to be Gods Seruants as they sa● and at afternoone to walke abroad in the fields and drinke sometimes to drunkennesse promiscuously young men and women together in the Ale-house and then GOD is stoutly serued that day in vvhich predicament and height of sinne are their ignorant and profane Country-Masters Nay such a crust of Atheisme securitie is growne vpon the hearts of most Seruants that in most Families I haue seene of Husbandmen Plowmen Grasse-men yea and of some Gentlemen to in the North parts chiefely I haue seldome obserued God serued at the tables eyther of Masters or men by saying Grace and Thankesgiuing when like Hogges and Dogges they haue serued themselues with the vsurped Creatures This is the cold and crooked Seruice that our God gets of innumerable multitudes of Miscreants that are as vnmindefull of him as they are vnmercifull to their owne Soules I speake not of all I know there are a remnant in Israell that forget not God nor bowe to Baal neyther doe I disgrace or disparage any of those professions for the sinne of the persons no more

possesse vs that are now liuing of our ineuitable dying that it may worke in vs the same effects that it did in them Oh let vs thinke of it in our prosperitie in our pleasures let vs meditate of it in our Orchards in our Gardens as did Ioseph of Aramathia who Iohn 19.41 had his Sepulcher in his Garden euen the place of his recreations let vs thinke of it in our beds those Embleames of our graues in our Closets in our Cloisters in our Walkes and Galleries that so remembring it in euery place expecting it at euery houre it may not come vpon vs vnprouided as the storme vpon the Marriner as the enemie vpon the drowsie Centinel as Dauids Companie vpon the drunken Amalekites as the politique Graecians vpon the secure Troyans Death is like the Basiliske it hurts not if it be spyed betimes if Death spye vs first it kils vs as the Basiliske doth the Traueller if wee spye it first wee kill it as the Traueller doth the Basiliske as Ambrose makes the Application and therefore as Aristotle writes of two Fountaines the one whereof if a man drinke it makes him laugh so much till he dye if of the other it both hinders laughter and preuents death these two fountaines are the Remembrance and the Obliuion of death the last is like poysoned water to kill vs the first like strong distillatorie waters to reuiue vs. Yet alas for all this who thinkes of death there is such a generall crust of Securitie growne ouer this Land that it is to be feared wee are exposed to the same dangers that Ierusalem was the cause of all whose plagues was shee knew not her visitation she remembred not her end Lament 1.9 Oh how few number their dayes that they may apply their hearts vnto wisedome How few thinke of their ends till sicknesse end them till Death say to them as GOD to Ezekias Thou must dye and as the Prophet to Ahaziah Thou shalt not come downe from thy bed to which thou art gone vp 2 Kings 1.4 How few looke into hell ere they leape into it How many Arithmeticians are in the world that number all things but their dayes their corne cattle sheepe stocke money wares and the like that are as wise Serpents in euery thing excepting in fore-seeing their death How many like carelesse debters still runne into the debts and arrerages of former sinnes with GOD their patient Creditor neuer thinking of the day of account the strictnesse of the Iudge the closenesse of the Prison the Serieant at their backes Death ready to arrest them How many sleepe out their time like Salomons sluggard How many cry Soule take thine ease eate drinke and be merry singing to the Tabret and the Harpe stretching themselues vpon their Iuory Couches saying like these Epicures which Tertullian blames in his Bookes of the Soule Oh Death what haue we to doe with thee trouble not thou vs and wee shall not trouble thee yea though wee haue so many Monitors euery day in all the things of Nature the Sunne setting ouer vs the graues vnder vs though wee see many Tombes euen in our Churches and Monuments as the word signifies to admonish vs Crosses and Sicknesses Deaths summons that tell vs Death is approching vellicat haec aures atque ait en venio yet neuerthelesse as the sight of one obiect or colour takes away the eye from beholding another the thought of the world and the lusts thereof takes away the thought of death And as Absolon carryed on his Mule whilest hee hung by the haire of the head was thrust through three times by Ioab so our soules being carryed here vpon our flesh vvhich Augustine Hugo and Luther call the Asse of the soule whilst our thoughts are climing and fixt vpon the high Tree of Honour Pleasure Preferment Death like Ioab comes and kils vs with a triple Dart that wee see not Time past present and to come neuer thinking of these darts till wee feele them no more then the fish of the hooke till it hold her yea though wee see daily wiser wealthier holier healthfuller and younger then our selues goe to their graues yet this thought still raignes in vs that we shall not dye till we be old as Seneca notes Non patemus ad mortem c. yea euen such as thinke they shall be happy after death thinke little of the day of death Tantum vim habet carnis animae dulce consortium saith Augustine such force hath that sweet consort betwixt the soule and the flesh But it is more which Tully notes that there is no man so old but hee thinkes hee may liue one yeere longer though hee vse his third foote when one of his other feete is in the graue already and this makes euen old so encline in their thoughts and desires vnto the Marriage-bed who in the course of Nature haue but a few steps into their graues yea to associate themselues with such young yoake-fellowes that if Sophocles were liuing hee would blush once againe for shame to see them and Cato should haue more matter to laugh at then to see an Asse eate Thistles in which we verifie Christs prophesie that as in the dayes of Noah wee marry and are marryed neuer thinking of death till the Floud come This makes such an invndation of sinne as delights Sathan who takes as great delight to steale away our hearts from the thought of Death as Absolon did to steale away the hearts of the people from his Father Dauid for he knowes full well that if wee should thinke of Death wee should not practise sinne hee knowes that as the Serpent when shee stops the one eare with her taile the other with the earth shee will not harken to the voice of the Charmer so the Lords Doues that are as wise as Serpents laying their eares to the earth remembring their mortalitie will not be deluded with the charmes of his temptations he knowes that his hooke bayted with riches will not be bit vpon if a man remember himselfe breuis incertique huius iteniris of this his short and vncertaine iourney hee knowes hee will not sinne that knowes after death hee shall inherit Serpents and Wormes For which cause when hee would haue vs to sinne hee hides the griesly head of Death casting the scumme and mist of some deceiuing pleasure before our eyes as they say Iuglers doe in their trickes shewing vs onely sinnes pleasure as the Panther shewes his pleasing spots to the Beasts to deceiue hiding his head that hee may deuoure vs. Therefore to conclude this Part as our Sauiour Christ said Remember Lots Wife as Nazianzen saith to oppressors Remember Naboths Vineyard so I bid those that are terrigenae Brutigini the sonnes of the earth Remember their earth nay God w●isheth thee to remember thy earth Oh that they were wise saith God of Israell and woul'd remember the latter things Deut. 32.29 Oh that wee