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	know_v	numb_a	21	3	9.4671	5	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

〈◊〉 〈◊〉 which help to stupifie the part affected and to make it senslesse which Mountebanks easily can doe rather then to work any perfect cure And therefore Ficin●s prescribes a better method of Physick who after his Tracts de Sanitate tuenda and then de Sanitate restituenda and de vita producenda because after all those courses gone through death will not at last be put off and if better course be not taken when it cometh will bring its sting with it he wisely addeth another Tract de vita coelesti comparanda to shew how when at death we can live no longer here we may then live with God in Heaven for ever which is only by Christ who alone can then make us happy and our deaths comfortable what therefore the Poets fable of Persius his borrowing of armour from several of their Deities to harness him against his conflict with Medusa may direct and See Bacons Augm. lib. 2. cap. 13. p. 137. quicken our diligence and carefullest endevour to get that from the true God in Christ which may compleatly arm and secure us against this our last enemies deadly sting Many are the precepts of the * De Arte moriendi Perkins Bellarmin I. Beust M. Cyrus Mi. Franciscus Art of dying well as Mr. Perkins calls it which he and other Christian writers afford us to whom I must for the present refer you and all that I shall now say is That in the general something nay much nay all is to be done in this time of our life that we may not meet with this sting in death nor will it be done with a Baalams wish that he might die the death of the Numb 23. 10. righteous as Euchrites who in this did not make good his name would be Craesus vivens and Socrates mortuus but he who would die Rom. 14. 8. comfortably must live holily we must live to the Lord if ever we would 2 Cor. 5. 15. die in him But in particular would we not have our death too stingy and its sting deadly many are the directions which are held forth to us by the Scriptures and from them by several Christian writers some of which I shall touch upon in the application of the second Doctrine which is that The sting of death and the victory Doct. 2 of the grave by Jesus Christ is taken away as to true believers who may with Paul triumph over both as the Apostle both in his own and their name doth here in the Text O death where is thy sting O grave where is thy victory A most blessed and comfortable Gospel-Truth mainly intended in the Text and was by me to have been now treated upon in my first choice of it as best suiting with the present occasion but an ill-made pen makes double letters mine was such and so instead of one wrote two Sermons the latter though more comfortable and better agreeing with our present businesse yet may be now the better spared because all that I should have said in the prosecution of it is so fully exemplified in the life and death of our lately deceased reverend and dear brother Dr. Thomas Hill late Master of Trinity Colledge and a most useful and happy prime member of this our University whose Mr. Withrington the University Orator at St. Maries Mr. Templar one of the senior Fellows of Trinity Colledge in their Hall Camero Myrothreiu Luk. 11. 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. Hierosol sad Funerals we now celebrate Concerning whom if any Panegyrick be expected of his deserved praises that will by and by be better performed by them whose work it is But as for him I believe that he was not ambitious with Augustus to go off the stage with a Plaudite so for my part I came not up hither to paint Sepulchers when the building and adorning even of those of the Prophets with our Saviour had no favourable construction The Jewes have a saying that non facienda sunt monumenta justis whose words and works are their best monuments and which praise the righteous man as well as the vertuous woman in the Gates Prov. 31. 31. And truly if when wee have done well to hear ill be a royalty then Be●è agere male audire regium est much more after a life well led whether we be rich or poor to have no more said of us then was of Lazarus that the poor man died and was carried by the Angels into Abrahams Lu. 16. 22. bosome I shall ever judge to be a very large Funeral Encomium But yet when I read of all Judah and Hierusalem doing Hez●kiah 2 Chron. 32 33. Act. 9. 39. honour at his death and of the widows weeping and shewing the coats which Dorcas made while she was with them I am not so strait-laced or superstitious as when any mans life hath been eminently remarkable and exemplary lest I should be guilty of idolatry in adoring him to commit sacriledge in robbing both the dead of his just praise and the living of an useful pattern for their imitation That this our Brother was such an one is so generally known to you all and more fully to my self by 34 years experience and acquaintance that I am the more secure that what I shall say of him will be less suspected of flattery or falshood He was born at Knighton in Worcestershire of godly Parents and David accounteth it his great honor Psal 86. 16 and blessing to be the Son of Gods Hand-maid both yet alive and they happy in so blessed a Son and although justly sad that he died so soon yet so as that they may chearfully blesse God that he lived so long to do so much good in his generation As they dedicated him to God so in order thereto they trained him up to School-learning in the Countrey and when he was fit they sent him for further ripening to Emanuel Colledge in this University where the Rose was not cankered in the bud his youth not corrupted and debauched as with grief wee have seen many so tainted and poisoned that they have been irrecoverably undone themselves and have also infected others But this morning like that 2 Sam. 23. 4. was without clouds not sullied with any noted miscarriage that I can remember but on the contrary as it is said of Sampson when young that Judg. 13. ●5 the Spirit of the Lord began then to move him so in his then sober and studious behaviour the Sun looked out betime in that Summer morning and through grace otherwise then it oft falls out in nature gave promising hopes of an after clearer day This was taken notice of by the Governours of the Colledge who thereupon chose him Scholar of the House hee as his Saviour still Luke 2. 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Theag. growing in wisdom and stature and in favour both with God and man O that young scholars in that vigorous but yet

to the day of 2 Chron. 26. 21. our death will make a very foul corpse and a body fouly distempered in life especially if the soul be found so in death will make deathbed-groanes more deadly strong bodies use to have strong pains in death John 8. 5. Numb 25. 8. 2 Sam. 17. 23. 18. 14. 15. 1 Sam. 28. 7 8 9. c. with 19. Matth 27. 5. and so have strong lusts especially if we be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zimri and Cozbi in the very act of uncleannesse Absalom and Ahitophel of rebellion if Saul consult the Divel this day and go to him the next and Judas by an untimely and woful death be suddenly brought before his Judge whilest he is yet reeking with the blood of his betrayed Lord and Saviour with what horrour and amazement must such needs appeare before the Judgement seat Joseph though Gen. 41. 14 under no such guilt yet being in the squalid condition of a prisoner shaveth himself and changeth his raiment when hastily brought out of the dungeon before Pharaoh an infinitely inferiour presence to that which we at death are to appear before And therefore here again the death of Christ applyed by faith proveth a Soveraign remedy for it is then safe drawing near to God when our hearts are sprinkled from an evil conscience Heb. 10. 22. and that is by the blood of Christ Heb. 9. 14. labour therefore in the way of mortification to be implanted into Christs death and Rom. 6. 5. this sweet fruit amongst others will spring out of his grave that what mortifieth sin will kill the fear of death which is caused by it 1. Partly as this daily practising of dying to sin will inure us with more ease to die to the world not onely whilest we live to be weaned from it but when God shal call in death willingly to leave it Lusts are members Col. 3. 5. and the content which a sinner taketh in them in his very life Isa 57. 10. dearer then his natural life and therefore it is that he is so often ready rather desperately to hazard it then not to gratifie and satisfie them he therefore who in a course of mortification hath done the greater will not stick at the lesse will not stick to part with his dear life who by the grace of Christ hath already parted with his dearer lust and so by continual loosing the tie of his soul and sin he may expect the last loose of his body and soul with more comfort 2. But mortification effecteth this more directly in that it properly and formally taketh away sin which is fomes morbi the very matter of the disease and of all these shaking fits in death and then as a sound and well ordered body dieth with little pain so a sanctified purged soul departeth with lesse anguish a great deal of grace in our life brings a great deal of comfort in death and why should I fear that which at once freeth me from sin which in this course of mortification is the cause of my greatest grief and perfect's grace which is the object of my chiefest desire what therefore now remaineth but that we labour to live holily that we may at last die comfortably and as they were Acts 9. 37. Luke 23. 56. Matth. 26. 12. wont to wash dead bodies and to anoint them for their burial so that we would do as much for our souls get them washed in the blood of Christ and daily more and more anointed and embalmed and perfumed with the graces of his Spirit So our deaths would not be more precious to Psal 116. 15. God then comfortable to our selves So with Asa we should be laid in our graves as in a bed filled with sweet odours 2 Chron. 16. 14. spices and what the Romans were wont to do in their Pageants at Herodian l. 4. the consecration of their dead Emperours would have more realty at our death and Funerals no Eagle as with them to carry the soul up to Heaven but our souls as the renewed Eagle would mount up out of such a bed of spices to those mountains of spices where Cant. 8. 14. Brightman Psal 16. 11 Matth. 25. 4 6 7. are pleasures for evermore O that we were once so wise as with those wise Virgins to get oil enough into our Vessels and then our Lamps will burn bright at midnight in this midnight of death and judgement when with them we shall either go to Christ or Christ will come to be married to us and then this shall be one strain of our marriage of our Triumphant Song O death where is thy sting O grave where is thy victory Tibi Domini Jesu qui spes es viventium resurrectio mortuorum FINIS