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A04393 Moses his sight of Canaan with Simeon his dying-song. Directing how to liue holily and dye happily. By Steuen Jerome, late preacher at St. Brides. Seene and allowed. Jerome, Stephen, fl. 1604-1650. 1614 (1614) STC 14512; ESTC S100256 249,259 535

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strength of sinne is the Law But thankes be vnto God which hath given vs victory through our Lord Iesus Christ Mors Christs mors mortis meae The death of Christ is the death of my death Osee 13.14 saith Bernard O Death I will be thy Death saith hee by the Prophet And Hierome vpon it Illius morte tu mortuaes 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 A Fourth cause making men willing without Note 4 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 Ezech. 37.1 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 grown 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 flehsh 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 and exceeding great armie Such another excellent place is that in the Apocalypse Reue. 20.11 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 neuer 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 Luk. 34.32 c. Dixerunt tactis corpreibus c. They said saith Tertullian of aucient 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 care 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 we are 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 and 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
the Houses Tents Tabernacles and Campes of many sauage and Scythian Souldiers as in thy house Mahomet hath better seruice in most families of the Turkes and the Diuell of the Virginians then God hath in thy house For Prayer is such an excellent part of Gods worship that it is oft vsed for the whole seruice of God as Gen. 4.26 and else-where being a dutie whereby as man is profited so wherewith God is wonderfully pleased and his name glorified Psal 50.15 euen in all his Attributes both 1. in his Wisedome in acknowledging that hee is infinitely vvise in knowing our wants 2. in his Power in that hee is able 3. in his Mercy in that he is willing 4. in his Omnipotencie and his Omnipresence that hee is alwayes ready and present to heare and helpe his Church and children 5. as also in his Knowledge in that wee confesse him by Prayer to be the searcher of the hart and the onely Intelligencer of the desires of man Now where this principall part of Gods Seruice and Worship is omitted or but slubbered ouer as Elies Sonnes did the Sacrifices in publike or priuate how can a iealous and a zealous God indure it When thou omittest neglectest despitest or despisest this whole Seruice of God how shall the Lord be pleased with thee thou depriuing God of the principall part of his Glory hee will frustrate thee of thy hoped glory for who euer are glorified of the Lord in heauen must glorifie him in some measure on earth I might also examine in this Quere how thou performest other parts of Gods seruice namely those which are Eucharisticall and Gratulatory in praysing God for his blessings temporall and spirituall as did Dauid in his Generation with others Psal 100. Psal 130. A dutie though commanded by God Psal 50.15 and as a part of his Seruice so of his Glory Psal 50.23 yet neglected as frequently as fouly as it was of the nine cleansed Lepers Luke 17.17 and of Ezekias 2 Chron. 22.25 vvhereby Gods vvrath is kindled against many a man and his seede and posteritie as it was against Iudah and Ierusalem Secondly they are both depriued of former blessings for their ingratitude and Gods hand shut from pouring out any new mercies into the riuen dishes of such vnthankfull soules Many moe parts of Gods seruice omitted by an vngratious and vngratefull vvorld might be prosecuted whereby it plainely appeares that there are great troupes and swarmes of profane and godlesse men amongst vs that haue not God in all their thoughts like the Hypocrites in Iob 27.10 that haue no delight in God such Atheists as Dauid describes in the Psalmist Psal 14. Psal 53. and as Zephanie Ieremie 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 Iohn 11. 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 How few ayme at Gods Seruice in all their waies workes 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 Virtus ●ost Nummos 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 Male agendo nihil agendo aliter agendo Seneca 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