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.

TO THE RIGHT HO∣NOVRABLE, MY HONOVrable good Lord, RALPHE, Lord Eure, Baron of Malton and Wytton, and Lord President of his Maiesties Honourable Councell, within the Principalitie of Wales, and the Marches of the same: all Blessings be multiplyed tempo∣rall, and Graces spirituall.

MY Honourable good Lord, it was once an Axiome in the Ethnicke Schooles , that the whole life of a wise man should be a continuall meditation of Death; which, as it was a Principle amongst them, so it was the practise, not onely of the Saints and Seruants of GOD, the auncient Patri∣arkes, Primitiue Christians, retyred Hermites, morti∣fied Anchorites, and zealous professors of Religion: but euen of the wisest and worthiest of the Heathens them∣selues. The euidence of which will easily appeare to those that are studious in the Word diuine, or conuer∣sant in Authors Ecclesiasticall or humane. Let vs re∣flect vpon a Adam, the first man, as his name signifying Red earth; the Command giuen him, mixt with the curse of tilling the earth; his Sinne, the cause of the dissolution of that part which was earth; his Garments, made of the skins of dead Beasts, cloathing his members which were (like the rest of the Creatures) nought but earth;

his Sickenesse, and Distempers, the fruits of his sinne, and preambles of his death; Gods Statute-Law, that he should returne to his earth, tolde him truely (contrary to the S••rpent and the Woman) that he was a sinfull man, and therefore mortall: so, it seemes these remem∣brancers not onely occasioned, but caused his medita∣tion of his death. For, though he called his eldest Sonne Caine b, or Possession, yet he called his younger Sonne Abel, or Vanitie; as being now experienced and schoo∣led in that misery in life, and mortalitie in death, which was incident to him and all his originally and actually sinning seede c.

In this Meditation to omit Noah the worlds restorer; Sem, or Methusha••em, that Prince of peace; Enoch, that walked with GOD, with the rest; Abraham, the Father of faithfull men, imitated Adam the Father of men, who in his suite for Sodome, confessed himselfe to be but dust and ashes d; Isaack, who after the death of his Mother Sarah, went out to meditate, no doubt, as of her death, so of his owne e; Iacob, that in his greatest crosse & humiliation, thinkes how his gray head should be brought to his graue f; and in the height of his earth∣ly ioy and contentation, speakes from the abundance of his heart, of the few and euill dayes of his Pilgrimageg; Ioseph, tha•• amongst all his honours in Aegypt, thinkes and tels h of the carrying his dead bones into Canaan; so, the rest had their thoughts mortified from the world, and fixed on their mortalitie: which appeares as by other proofes, so by two demonstrations in their Buildings in their Buyings. The first being not seiled houses or gorgeous Pallaces, (like Nabuchadnezzars Ba∣bell. Nim••ods Tower, or Cyrus his House) but silly Tentsi, like Shepheards Cottages, or Boothes in a Faire, or Lodges in the Campes such as the Zwitzards vse, ready euery instant for remouall. The second being onely limited in a burying place for their dead: for, that is the greatest purchase that euer wee reade any of the

Patriarkes made k, and the possessions which they most frequently mention.

What should I mention these Fathers that liued vn∣der the Law; Ioshuah the sonne of Nun, the Seruant of the LORD; faithfull Caleb; Aaron the Lords high Priest; or Moses himselfe, the greatest of Legall Prophets, who mindefull of his mortalitie, euen before the Lord tolde him (as hee did Ezekias) that hee should dye, made that Prayer, which the Fathers say the people of GOD vsed daily as a forme of Prayer, pathetically inserting this Petition l, that God would so teach them to number their dayes, that they might apply their hearts to wisedome: the rest succeeding sympathizing in the like thoughts? Iob wayting till his changing should come m; Dauid ma∣king no more reckoning of himselfe then of a Pilgrime, and stranger here amongst men, summoning others also to the consideration of their vncertaine condition, and certaine end n.

I might extend the line of this vnlimited practise from the Patriarkes to the Prophets, from the Prophets to the Apostles. Paul as oft desires, as hee deliberates of his dissolution o: Peter counts his continuance here but as an abode in a Tabernacle p. Reflect backe to Christs Disciples: hee no sooner speakes of the death of Lazarus, but their thoughts worke vpon dying with him q; nay, CHRIST himselfe as most frequently hee talkes and discourseth of his death in the Gospell, so in that Transfiguration of his r, the reflection and Idea of his Glorification, to strengthen his Disciples in their dy∣ing meditations, hee not onely tels of his owne death when he comes from the Mount, but euen in the Mount there appeares two dead men with him, Moses and Elias. And, with the rest, here old Simeon, the subiect which in all obsequious dutie, submisly I present to your Ho∣nour, as desiring your Honourable patronizing, and de∣seruing your holy practise, euen when hee had in his armes the Lord of Life, seeing Canaan with Moses s, and

the Heauens open, with Steuen t, to receiue his flitting soule, as Abrahams bosome did Lazarus u, thinking of his death and dissolution to his dust, hee sings that true∣ly Cygnean and Swan-like song recorded Luke 2.29. Which Song I haue diuided into his parts, and accor∣ding to those talents and parts which Grace and Nature hath lent mee, haue descanted vpon, by Illustration, Ex∣plication, and Application, to our secure, sensuall, and sinfull times: wherein I haue reuealed to the world, what GOD hath reuealed vnto mee by all meanes vsed, speculatiue, and practicall, from Reading, Study, Me∣ditation, Conference with the Learned, and Reference of the Labours of approued Authors, both testimoni∣ally and exemplarily, to the sacred Cannon of the Or∣thodoxe Truth; but principally from that young, yet true experience, which GOD hath taught mee by ob∣seruing (as a Physitian his Patients) the seuerall carri∣ages and conditions of diuers men, in their healths, sick∣nesses, liues and deaths, occasioned by those frequent visitations of the sicke; which, by reason of my place, I vsed these last yeeres, in a great and populous Parish: in which particulars the searcher of the heart and reynes, and the intelligencer of all Spirits, euen the Father of Spirits, knowes that I haue not aymed at any base, ser∣uile or sinister ends, as gaine, profit, prayse, neyther am fed with any such ayerie and froathy conceits, being so conscious to mine owne imperfections, that I haue been by the importunities of others, rather passiue then actiue in this kinde, as is well knowne to some who are ac∣quainted with my, more then Fabritius-like, lingring, euen to the preiudice of the Printer, who expected and prepared the Presse for mee much sooner: but my onely end and ayme is Gods glory, his Churches good, con∣uiction of the World of Sinne, conuersion of the Wicked from sinne, confirmation of the Weake in grace, discharge of my Dutie in my generall and speciall Cal∣ling, furthering mine owne Account in my particular

and generall Iudgement, desiring, and with all the powers and parts of soule and body endeuouring (as I purposed and proposed betwixt GOD and my owne soule, in my first ingresse into this sacred Function) to imploy my Talents to my Masters best aduantage, pain∣fully and gainefully as I could, so farre as a wearyed (if not weakened body,) would hold any proportion with a willing soule. Further good, further gaine then these, in these I desire not, I require not, besides satisfaction to mine owne soule, and comfort in my conscience, in deliuering in this Tractate, the very Image and Idea of mine owne thoughts, which as constantly as vehement∣ly worke vpon this sad and sable subiect of Death, euery day more and more occasioned by the preparatiues to it, and summons of it, the crosses of life, chiefely from the discouragements and discomforts of an vngratefull and vngratious world, in that part of my life, which is eyther Morrall or Ministeriall, concerning my Person or Pro∣fession. 2. In respect of others, from the obligation of loue, I desire to lend the best light that is in mee (being originally fetcht from the word) to lead them thorow the darke wildernesse of the world, euen in the very sha∣dow of death, to their Canaan, shewing all along in this Passage and Pilgrimage, to the weake and willing Christian, the Amalekites, and the Amorites, &c. the World, with her warres, weapons, horrours, terrours, breuitie, miserie, vanitie; fitting them to fight, and in∣couraging them to their desired rest, by meditating of death, and preparation for death.

Which points and parts, with their seuerall adiuncts, as they are penned and published for the behoofe and benefit of all in generall, so more specially (as in my first designes and desires I did both pretend and intend) in all dutious and deuoted affection, I humbly recom∣mend them vnto your Lordships perusall, protection, and practise, and that for sundry and weighty Motiues.

First, in respect of the subiect here intreated of, which

is not light and triuiall, such as Virgils Gnat, Erasmus his Mori••, or commendation of Folly, Sir Thomas Moores Eutopia, or the generous Sidney's Arcadia, or such as Lu∣cians Flie, Apuleius his Golden Asse, Plutarkes Gryllus, &c. nor such friuolous and licentious stuffe as our Poets and Poetasters, Comedians, and Pamphleters, staine so much Paper withall, and adulterate and defile the minds of so many: but the subiect is graue, sad, waighty, pon∣derous, euen that which is the suburbs eyther of heauen or hell, the Prologue to euerlasting sollace or sorrow, as it is good or euill, euen Death, worthy your Honours Grauitie, Graces, Yeeres, Place and Iudgement; be∣seeming your most retyred Meditations, sincerest Thoughts, greatest Priuacies, and deuoutest Soliloquies; yea, euen in the confluence of these earthly Honours, and Blessings, which you haue receiued from your King, your Country, your late happy Espousals, &c. euen as Ioseph of Arimathia made his Sepulcher in his Garden; as the Heathen Emperours were wont to be crowned amongst the sepulchers of the dead, as the Nobles of Aegypt were wont to banquet, beholding the Anatomie of Death: as King Agathocles was wont to drinke wine out of a Cruize of earth: as Philip of Ma∣cedons eares were euery morning saluted that hee was mortall: as S. Ieromes thoughts were euery houre pos∣sest with that imaginary sound; Arise you dead and come to Iudgement; that so with these thinking of Death, amidst your earthly Honours you should so moderate or mor∣tifie all earthly desires and delights, that liuing holily, dy∣ing happily, you shall be rightly Noble in life and death, with God and man.

Secondly, in respect of the sympathie and propor∣tion betwixt your Honour, and those Heroes, Moses, and old Simeon; the one a Magistrate, the other a Mini∣ster, both Prophets, both great, both good, both truely Noble, (like those Beraeans ^x,) in the best and new birth: the one walking with God, and comming in as

neare priuacie and familiaritie with GOD, as euer did meere mortall man y; the second a man venerable a∣mongst the Iewes, called Simeon the righteous z, fearing God, replenished with the Spirit of God, fellow-Disciple with that great Ionathan, to that famous Hillela, of whom euen their owne Rabbies haue writ, and they belieuedb, that the Disciples of Hillel should neuer faile, till Christ were come: in which Simeon the spirit of the great Sy∣nagogue vtterly failing and ceasing, as is vrged against them c, it is an euident signe both that our and their Messias is come, which they deny; as also that God doth vtterly abhorre that Synagogue and Sanctuary which they condole. Now, both these holy parallels (as propounded, and in some measure expounded, in their persons, in their practise) I by these Presents propose as Patternes worthy your Lordships Imitation and ver∣tuous Aemulation, liuing and dying; as your Honour is a shining President to others (euen of your place,) of Wisedome, Iustice, Clemencie, Sinceritie, Modera∣tion, Affabilitie, and other Vertues both Morrall and Christian.

Thirdly, this poore Orphan of my Intellectuall powers, and first mentall Childe as it were of my Vn∣derstanding part, wrapt in these shedules and sheetes (which Trauell and Time, as the Mother and the Mid∣wife haue brought to light) in a dumbe and silent Ora∣torie, seemes to call your Lordship Patrone, both in Dutie and Desire, of Right and of Necessitie: for hauing (as its inchoation in the Citie) so continuation and per∣fection in that place of the Country, where I my selfe had my first breathing, beginning, production and education, euen within the confines of your owne terri∣tories: to whom doth it owe as due, his first dutie of Homage and Fealtie, but to your Lordship? Besides, it being strayed from mee (whither and to whom GOD knowes) being as Wafe and Straife, to whom belongs it but to the Lord of the soile? Neyther doth it lesse incline

to your Honour in necessitie, least it be abased and abu∣sed of the iniurious world, in the nonage and minoritie; least it be torne and rent with Doegs, or Dogs like Euri∣pides; least it be poysoned and enuenomed with the black and Theonine teeth of Enuie, Ignorance, Aemulation, or their Daughter Detraction, Monsters that I haue al∣wayes fought withall in humane shapes, as Paul did with Beasts at Ephesus: therefore least some Flyes buzze, some Snakes sting, some Crittiques carpe, and Cynickes scoffe; least it finde his Hieronomastix (as Homer found his Homer••mastix, and Virgil his ••••neidomastix) it appeales not onely to your Honourable, but Learned and iudi∣cious p••otection.

Fourthly, and especially, that I might at last accom∣plish not the least of my earthly desires, to shew my selfe in some measure gratefull to your Lordship, for so many and manifold a••cumulated fauours, euen to my desires, exceeding my desarts: from whom, and from whose Honourable House, as primarily from God, so instru∣mentally (next vnto my King, from whom I draw the common ayre; my Parents, from whom I had my be∣ing; the Vniuersitie, my Mother, and Tutors, from whom I had my education and well-being; besides those that are my selfe and from my selfe in my Familie,) as I know I haue receiued most good, so I acknowledge my selfe to be most oblieged for that good: not onely par∣ticipating in those generall and common fauours with my friends and bloud, but in speciall reflecting vpon those by whose meanes I was first furnished with meanes in the Ministerie, competent and certaine, vnder the sha∣dowes of whose wings I haue been protected, by whose Graces I haue beene countenanced; by whose counte∣nance encouraged; nay, by whose very counsels I haue beene directed in my best courses in my calling: and lastly, by whose largesse I haue beene prouided for, not onely for the present, but with a free donatiue for the future. For all which fauours, if I should not thinke my

selfe as much indeared and indebted as Virgil to his Au∣gustus, Horace to his M••c••nas, Varro to his Asinius Pollio, Cicero to his Pomponius Atticus, Oppian to his Anthome, Euripides to his Archilaus: or (to leaue Heathenish Paral∣lels) as a Preacher can be to his Patrone; I should shew my selfe as Viperously vngratefull as the continuation of these fauours is submisly desired. Accept therefore, Right Honourable, and in my heart, truely honoured Mecaenas, this Rapsodicall poore Paper present, this Per∣sian gift, as an argument of my vndoubted and redoubled Loue and Dutie to you and yours, my much respected Lady, your Honourable Coniugall Yoake-fellow; my Honourable Fauorites, S^r. William Eurie, together with his no lesse wise then religious Lady, with my vnfayned Prayers to the God of Heauen, for the continuation and augmentation of all Blessings temporall and spirituall, with accumulation of all Graces externall, internall and eternall, vpon your Honours, and vpon those pleasant and fruitfull Oliue branches, the hopefull Honours of the House of the Euries, in all humilitie I take my leaue, submisly resting in all duties to be commanded,

Old Malton. March 10.

Your Lordships truely deuoted Chapleine, STEVEN IEROME,

Notes

• To a ho∣minis vita mortis me∣ditatio.
• a

  Gen. ch. 1. ch. 2. ch. 3.
• b

  Gen. 4.1.2
• c

  Gen. 3.19
• d

  Gen. 18.17.
• e

  Gen. 24 63
• f

  Gen. 37.35
• g

  Gen. 47 9.
• h

  Gen. 50 25
• i

  Gen. 18 9
• k

  Gen. 23.4 5.
• l

  Psal. 90.12
• m

  Iob 10.14
• n

  Psal. 120.3. Psal. 49.1.2.3.
• o

  Phil. 2.23
• p

  2 Pet. 1.3
• q

  Iohn 11.15.16.
• r

  Mat. 17. v. 4. v. 9.
• s

  Deut. 32.49.
• t

  Act. 7.56
• u

  Luke. 16.22.
• y

  Acts 17.11. Heb. 3.2.5.
• z

  Luke 2.25
• a

  Zanc. de sacr. Scrip.
• b

  See the Iewes Tal∣mud in the Treatise Iomach, cap. Tereph B••∣calphi.
• c

  See Mor∣neyes true∣nesse of Re∣ligion. Pag. 500.
• M••lton in Yorkeshire.
• Dente Thae••ino.