Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	bid_v	moses_n	22	3	6.8602	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95353	Thanatoktasia. Or, Death disarmed: and the grave swallowed up in victory. A sermon preached at St. Maries in Cambridge, Decemb. 22. 1653. At the publick funerals of Dr. Hill, late Master of Trinity Colledge in that University. With a short account of his life and death. To which are added two sermons more upon the same text, preached afterward in the same place. / By Anthony Tuckney, D.D. Master of St. Johns Colledge in Cambridge.	Tuckney, Anthony, 1599-1670.	1654 (1654)	Wing T3218; Thomason E1523_2	63,890	147

never any more trouble nor the Devil tempt 3. Nor which is a far greater word God frown which yet in the time of our life he seeth just cause sometimes to doe and to vail his face from us but then we come to live not by faith which admits of doubting but by 1 Cor. 13. 12. Rev. 22. 4. vision and that face to face that morning will be as 2 Sam. 23. 4. without clouds because we shall be above them and in nearest conjunction with the Jam. 1. 17. Father of Lights with whom there is no over shadowing whatever the loansom estrangments be that we meet with here yet when Lazarus is once dead he who was kept out of the rich mans Luke 16. 32. gates is then found in Abrahams bosome the place of warmest love And that most lively warmth most lively felt in this chill and dark evening of death in it there is light Zech. 14. 7. in grace as well as in nature the afternoon Sun is oftentimes very warm and the setting Sun shines out sometimes most gloriously So Oecolampadius making good the splendor of his own name now dying and that of an uncomfortable death viz. the plague could lay his hand upon his breast say hic abundè lucis est here here in this dark evening is abundant light then then in that gloomy shadow of death have humble Beleevers and oftentimes none more then they who before had been most sad and broken-hearted met with divinest raptures ravishments of Gods love with gloriousest shines and most pleasing smiles of his countenance and sweetest kisses of his mouth as the loving mother kisseth the sweet babe and so layeth it down to sleep So the Maimonid More Nevoch parte tertia cap. 51. ad finem Buxtorf Lexic R●bin ad vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Florileg Hebr. pag. 205. Jewish Masters expound that Deut. 34. 5. of Moses his dying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ●s Jehovae as though God did take away his soul with a kisse and so of their 903 kindes of death which they use to reckon up this their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death which commeth by such a kisse they say is omnium placidissima of all most pleasant and comfortable which they say also Moses and Aaron and Miriam only dyed of but many besides them through Gods mercy have at that time known what the kisses of Christs mouth mean And yet this both in Moses and Aarons deaths is to this purpose singularly remarkable that whereas you read of Gods bidding Moses to goe up to Deut. 32. 49. 50. Numb 20. 25 26. Heinsii exercit sacrae in Matth. cap. 16. mount Nebo and there die and of Aaron to go up to mount Hor and strip him of his garments die there you shall not finde in either places that ut capistrati ad mortem mali trahebantur that as Malefactours they were dragged to it as to an execution but on the contrary without the least reluctance they did as they were bid like me thinks well natured children although others of the Family sit up latter and it may be have greater provisions preparing for them yet without crying or the least whimpering make themselves ready and go up to bed when their Father bids them and well they might although others staid behinde and were to be entertained with Canaans milk and hony which they were cut short of seeing they were thus sent to bed with a kisse never to have the least appearance of a frown more 4. But might we here adde and never Ezek. 28. 12. sin more you may say this would seal up the summe complete all and leave of this sting neither mark nor remembrance Nor will this be wanting and therefore in the last place I shall be bold to add this too For as sin in this life had as to the Beleever lost its condemning guilt and dominion so in death it will be deprived of its beeing or inexistence indeed as long we shal here continue to dwell in these houses of clay it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which will keep possession and have its dwelling in us Rom. 7. 17. but when our souls shall then be dislodged of our bodies this incroaching and troublesome Inmate shall once for ever be thrust out of doors from both bodies and souls together the death of our body delivering us perfectly from this body of death by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s controverted whether be meant this our mortal body or the body of sin which Rom. 7. 24. Docet non finiri hos conflictus quandiu mortale corpus circumgestamus quando corpus peccati aliquando exuemus Paraeus in locum is more deadly I grant the latter but would not exclude the former because both of them are put together as when Samson died the Philistines died also together with Judg. 16. 30. Vide Annotat in V. T. incerti Autoris Canta brig 1653. In Lev. 11. 25. See Mr. Cotton on Eccles 7. 1. him This some think was typed out by that in the Law where it is so often spoken of mens being unclean until the evening but more fully and plainly asserted in the New Testament where the souls of just men once got to Heaven are said to be made perfect Heb. 12. 23. Other places are brought by some to the same purpose as that Rom. 6. 7. He he that is dead is freed from sin which though meant of a death to sin in mortification yet alludes to what is in natural death as Interpreters agree upon the place and those expressions of Christs presenting us to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faultlesse Jude 24. not having spot or wrinkle or any such thing Eph. 5. 27. which to our particular persons is done in death Ecles 12. 7. and that also 1 Cor. 15. 26. where death is said to be the last enemy which is to be destroyed which they conceive it could not be if sin should remain in us undestroyed after death but because these places may seem to be capable of a satisfying answer I wave them and content my self with that one before mentioned I Confesse some * See Mr. B. his vindiciae legis pag. 118. Divines of very great worth conceive it is not death but Cinerefaction that wholy rids us of sin i. e. that we are not wholy freed from it as soon as the soul is departed and the body is now dead but when it is turned into dust and ashes and this they would inferre from the instance of Lazarus who after he had been John 11. dead four dayes was raised up to life yet so as he died again which yet he should not have done if the Image of God had in his first death been perfected in him and so he wholly freed from sin To which I briefly answer 1. That it is no good way to prove that to be the ordinary and general course which God takes

victorious triumphant Conquerour treading on the necks of these vanquished enemies cries victoria and shout 's out with triumphant song O death where is thy sting O grave where is thy victory In which words as to the strength and elegancy of the expression take notice of 1. His Rhetorical Prosopopaeia and Apostrophe in this Catacleuasticall compellation O death O grave It seem's this man of God durst look these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bugbears in the face and speak out to their heads without fear and astonishment 2. His as elegant but stinging Interrogation Where is thy sting Where is thy victory Which addeth weight to the expression but yet more elevateth and sleighteth the adversary as wholly vanquished and his power and terrour quite vanished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Chrysost in● locum sought for it cannot be found This question of the Apostle being like that of Zebul to Gaal Jndg. 9. 38. Where is now thy mouth when hee stood before him speechlesse Or rather like that chap. 1. of this Epistle Where is the wise man where is the Scribe c. v. 20. which he had answered before ver 19. in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were destroyed and brought to nought And so here when he asketh the question O death where is thy sting O grave where is thy victory he also had before answered it in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 54. both words being strongly significant to our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is destroyed abolished made idle and vain that it can do nothing at least to our hurt whilest its sting is broken and quite taken out the Bee is become a Drone It is as a vipera medicata that whatever good it may doe to be sure it can doe us no harm but rather as Moses his Serpent becometh a staff in his hand to support him which before he was afraid of and ran away from and might he not then well ask the question O death where is thy sting And then adde O grave where is thy victory when he had immediatly before in the fore-going verse said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self was swallowed up in victory Thus the strong man is overcome by Luke 11. 21 22. the stronger who by taking out this sting hath taken from him his armor and so even the lawful captive of the Isa 49. 24. 25. mighty is taken away and the prey of the terrible delivered whilest this terrible enemy is thus despoiled and this painted Lion is not armed which is now a foul fault in Deaths Heraldry Now as an Ex-Consul a quondam Tyrant like the beast that was and is Rev. 17. ● not and miserum est fuisse our enemies misery but our happinesse when being once landed on the shore of Eternity we shall with everlasting joy look on death and the grave with all their power and terrour as at waters that are past and amongst Job 11. 16. the many other dead corpses of our Egyptian enemies see Death it self Exod. 14. 30. with 15. 1. Revel 15. 2 3. also dead on the sea-shore and then having the harps of God sing the song of Moses and the Lamb Or if you will this of the Apostle in the Text O death where is thy sting O grave where is thy victory In which Myrothec pag. 37 31. words Came●o think 's the Apostle hath special respect to that great promise of our Saviour Matth. 16. 18. that the gates of Hell shall not prevail against his Church which gates of Hell he expound's of the power of death and the grave which being weakned and annull'd by the death of Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not be able altogether to prevail as that compound Verb signifieth Something indeed death and the grave are able to doe and that to the elect of God those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those cords and chains of Psal 18. 4. death will be able to draw them to the grave and there for a time keep them bound under their dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valebit sed non praevalebit as he speaketh of death but at worst this will not be alwaies time will be when this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text which have so long kept us prisoners in the grave shall at last themselves as condemned prisoners be cast into the lake of fire Rev. 20. 14. when the the Elect after all their fore-tastes of this mercy here as it were by faith antedating this Triumph and before-hand tuning the Instrument against that blessed Consort being then fully and for ever freed from this last enemy as well as all others shall sing out aloud this blessed triumphant song which shall then fill Heaven and Earth with the sound of it O death where is thy sting O grave where is thy victory But more particularly That death even in this life hath lost its sting to such appeareth from this that 1. for any hurt it can doe them they have been enabled to sleight and despise it 2. In regard of that great good it bring 's with it they have earnestly desired that it would come and as chearfully welcomed it when it did 1. For any hurt it can doe them they have been able to sleight and despise it and as it is here in the Text to triumph over it O death where is your sting As though he had said to this Serpent you make an hissing but you hurt not Your Canon makes a roaring but it s no bullet that you shoot but powder which cannot blow me from Christ and my stedfastnesse such Shaw-fowls doe not scare me which instead of being affrighted I can smile at Mors Christianis ludus est So Vincentius nay as Chrysostome expresseth it In 1 Cor. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is such as tenderest Virgins and weakest children could laugh at and although they were more serious then with Sir Thomas More to die Bacon Aug. ment l. 4. ca. 1. p. 205 So also Vespatian died with a jest and Augustus in a complement Ecce miser tuam partem assasti verte alteram with a light jest in their mouths yet they could with an holy derision of their cruellest Tormentors as Laurentius when now broiling on the grid-iron to Decius in that facetious Sarcasme Behold wretched Tyrant thou hast roasted thine own part turn the other It would be too long to relate in particular how ambitious and sometimes too forward Primitive Christians have been by crowds to presse to death and martyrdome blunting the edge of the keenest persecutors swords and choaking those ravenous beasts of prey whose throats were as open sepulchres or Rom. 3. 13. like the Behemoth Job 40. 23. thinking to swallow down all the tenderest age being enabled chearfully to endure the greatest hardship and the weakest sex to over-master strongest pains and torments as so many flea-bites or medicinable

and great changes use greatly to affect us and therefore the great change at the last day will make even the powers of Heaven to shake Matth. 24. 29. by which some understand the Angels of Heaven though they be safe enough so proportionably the day of our death being the day of our particular doom in which we have one of our last and greatest changes to be undergone and one of our most important tasks to be set upon and gone through with Wonder not if you should then see the wary busie thoughtful carefull soul trembling as for instance The parting of the soul and body so nearly united and so long acquainted and never yet severed is a very hard twitch The leaving of this world of men to goe now into the world of souls into that farre strange Country is a great change The pains and pangs of death with some are very strong so that possibly you have sometimes seen some of strong bodies yea and faith too though they had nothing else then to doe yet then finding it a work great enough to be able to die Our last accounts are then to be given up Eccles 12. 7. Luke 16. 2. and that is a very awfull businesse And this to a most glorious Lord and Judge whom we are then to appear before and if here we find a dread Majesty in his very smiles when he is on a mercy-seat now that he is on the Judgment seat his presence cannot but be very dreadful Remembrance of former sins though pardoned may make the dying mans pale cheeks blush And sense of present defilement and weaknesse though now dying with him may make the pure in heart shrink back from appearing before so pure an eye And those last conflicts with the world sin and Satan are oft then most fierce and violent and unlesse the Sun of righteousnesse do then more gloriously shine out upon us with his more enlightening and enlivening beams in this chill and gloomy shadow of death even the man of God may tremble and yet all this in these and the like cases but as an Isaacs trembling Gen. 27. 33. or a Moses his quaking Heb. 12. 21. Reverential holy comfortable and more awfull then fearfull 2. But farther then God helpeth and strengtheneth the best of us may then be subject to worse and more sinfull fears some of the causes wherof may be these to which I shall particularly subjoin their cures remedies 1. First a more generall cause of this fear of death is a secure carelesse neglect seriously beforehand to meditate of it and accordingly to prepare for it in time of life for so by comming suddenly and unexpectedly it puts all on heaps and confusion So suddennesse and fear for 5. ult in other cases are joined together Prov. 3. 25. and suddennesse of destruction coming upon any is a description of a most carefull and dolefull condition 1 Thess 5. 3. it is so here when in our life time we have not taken a due and timely estimate of the antecedents concomitants and consequents of death of all the evil that is in it and so have laid in no provisions of those cordialls and comforts that should antidote and sweeten it before we are aware of it or prepared for it to tast of it rendreth it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cup of trembling the Heb. 2. 9. Zech. 12. 2 man unawares hath set his feet on a Bog and he and it tremble and quake and sink together like Nabal whose heart died before he did 1 Sam. 25. 37. And therefore the Prophylactick here is a frequent and thoughtful meditation of it and a dayly answerable preparation for it and so when it commeth it prove's lesse terrible Whatever the Philosophers meant by defining their Philosophy to be a meditation of their Metaphorical death I am sure that in plain terms the frequent and serious meditating of this death we now speak of is a great part of true saving Christian Divinity and if with Joseph of Arimathea we John 19. 41. would have our Sepulchres in our Gardens if thoughts of death did oft recurr in our best life especially if in every sicknesse disease and danger in which God knock's at our door Luke 12. 36. and tell 's us that he is coming wee could more livelily see deaths face and so grow more acquainted with it as Souldiers are wont we should at last be lesse afraid of it I protest by your rejoycing in Christ Jesus I die daily saith our apostle v. 31. of this Chapter a daily dying is joyned with a last days rejoycing and our continual putting our lives into our hands as Judg. 12. 3. Psal 119. 109. ready to offer them up to God will be a means willingly to part with them when God shall please to call for them a dying before hand in thought will make dying indeed lesse troublesom for how forcible and effectual would forethoughts of death be to make us to fear to sin and thereby not to fear to die whilest the eye of Faith hath before taken view of death in all the evil that any way is in it and of all that good which to a believer cometh by it But so as this meditation be accompanyed with an answerable preparation for otherwise as Solomon in another case saith he that increaseth knowledge increaseth sorrow Ecles 1. 18. so here the more I know the more I fear and grieve whilest I know so much evil in it which then abides me and withal that all that good which may be in it I for my part shall fall short of With how much shaking doth the unripe apple fall off when a ripe one drops down without that trouble the Vine weepeth when the branch is cut off before the harvest and Isa 18. 5. the sowre grape is but yet ripening in the flowre but with what harvest joy shall we come to the grave when we shall be like a shock of ripe corn which commeth in in his season Job 5. 26. to which for a close of this let me adde what there followeth Lo this we have Ver. 27. searched it so it is and therefore hear and know it for your good 2. And because in this preparation for death praier is one special part of it therefore the neglect of prayer is one great cause of the anguish and and fear of it and so we finde that want of prayer is joyned with want of hope at such a time in the hypocrit Job 27. 8. with 9. 10. they that use not to look up to God to seek him before will then hardly finde him and then for the child in that dark entry not to have the Father by the hand wil be very terrible the true children of God may possibly be more to seek for their comfort at their deaths by reason of their lesse seeking it in their lives in that it oft falleth out that amongst their many and earn●●●uits for grace to carry them