Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	babylon_n	lord_n	zion_n	35	3	8.7472	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85769	The throne of David, or An exposition of the second of Samuell wherein is set downe the pattern of a pious and prudent Prince, and a clear type of of [sic] the Prince of Princes Christ Iesus the sonne of David and his spirituall kingdome by William Guild D.D. and minister of Gods word at King-Edward in Scotland.	Guild, William, 1586-1657.	1659 (1659)	Wing G2212; Thomason E984_8; ESTC R207805	271,425	357

sent it back on a cart drawn by beasts which seems to be the fault of the Levi●s who gave themselves too much herein to their own ease And David and all who were with him exprest great Spirituall joy in the performance of this Religious enterprise but because though it was bonum yet not bene performed therefore their joy is turned quickly into matter of grief and mourning by the sudden death of Vzzah without warrant for taking hold of the Arke when it seemed to stumble and fall being shaken by the oxen that bore it which as it greeved David so it greatly feared him to bring the Arke at that time any further to his own house at Sion and therefore carried it aside to the house of Obed-Edom where it remained three moneths during which time David hearing that the Lord had blessed the house of Obed-Edom his fear thereby being removed he was encouraged to attempt of new the perfecting of what he formerly intended and to bring from thence the Arke to his own house in Sion which accordingly he performed with all ●olemnity and expressions of joy and gladnesse and offering of sacrifices to the Lord. OBSERVATIONS 1. DAvid now being established in his Kingdome enjoying peace he applies his minde to the establishment of the Lords Arke and promoteing of his worship a worthy pattern to all Princes and Magistrates of imitation which whosoever have followed have prospered as on the contrary who have done otherwise they have been justly punished For who honours God them he will honour and who dispises him shall be dispised 2. Hence we see the errour of such who think that the care and reformation of Religion belongs not to Magistrates or laiks as they call them Princes being custodes utriusque tabulae and this having been ever the practise of the Godly Kings of Iudah who as their power was from God so they exercised it for God as the Godly Emperors did so in like manner 3. This purpose of his touching the Ark and religion he puts to execution by convocating the chiefe men of Israel of every estate consulting and concluding with them that by common consent and concurrance the same may be the better and more solemnly done every one assisting according to his calling but especially the chiefe part of this action belonging to the Levites where we have the example of a prudent King and of a Godly Councell and Parliament As we see was followed after by Constantine in the Councell of Nice Theodosius in Chalcedon In that of Ephesus likewise and Constantinople and in those religious Princes Edward the sixth and Queen Elizabeth of England 4. Vers 2. We see that the Ark which was a signe and symbole of Gods presence is called by the name of God himselfe the Lord of hostes which may serve to the comfort of his own and terrour of his enemies as in sacramentall speeches the name of the thing signified is given to the signe as has been said so that it is a wrong and vaine reasoning of the Papists to argue from these words this is my body that therefore the bread is turned in the substance of Christs body 5. Vers 3. The manner of carrying the Ark is by Oxen on new cart wherein we see two errours of the Levites 1. They leave the Word and ordinance of God which commanded that it should be carried upon the Levites shoulders And 2. They follow the example of the Philistines their sending back the Ark upon a new cart drawn by beasts which they do partly for celerity and partly for their own ease Where 1. we may see what is the rule in reformation or setting up of religion that it should not be by warrantable example or practise of others but by the direction and warrant of Gods Word 2. We may see what is the bane and ruine of religion when men give themselves to ease and the burthen of the Ministry is committed to lasie ignorant and unworthy beasts 6. Vers 5. The Ark is conveyed with musick of sundry sorts and great rejoycing which shewes 1. That the prospering of religion and advancement of all lawfull courses for the flourishing and establishing thereof should be the matter of our greatest rejoycing And 2. That musick and the art thereof is lawfull in the Church of God for praising of the Lord in Psalmes and Hymnes and spirituall songs 7. David is specially and first here named as ringleader in this holy exercise which shewes the duty of all Godly Magistrates and others in Prime place to go before Gods people in a good and Godly example of piety and religious exercises according as is said regis ad exemplum c. And not to be defective herein or givers of evill example as many do now a dayes 8. Vers 6. In the midst of this joy intervenes a sad and tragicall accident which obstructs the same by Vzza'hs unwarrantable laying hold on the Ark when it was shaken by the Oxen that bare it and his being suddenly striken dead for his errour by the Ark of God Where we see 1. How soon may our rejoycing or joy in this life be changed into matter of griefe and mourning such is the vicissitude whereunto we are here subject unto till we come to that fulness of joy Psal 16. 11. Which we shall only without interruption enjoy in the heavens 2. We see that Vzzah's good intention in holding up the Ark ●rom falling when it was shaken by the Oxen wanting a warrant and distrusting as it were Gods own care of his Ark makes not his action acceptable nor freeth him from errour ●nd punishment Neither will the good pretended intentions of my in the manner of Gods worship or other unwarrantable actions be an excuse unto them or free them from guilt and punishment as we see in the example of Nadab and Abthu and all will worship Col. 2. 23. 3. Where so good a man as Vzzah was so severely punished for such a small seeming errour as it might be called what may those expect who boldly commit grosse and scandalous sinnes without any remorse or amendment of life 9. Vers 7. Where it is said that for this fact of Vzzah though upon a good intention the anger of the Lord was kindled against him and he smote him for his errour c. We see that sinne and errour kindles Gods wrath and looses his hand of justice unto punishment therefore how watchfull and loath we should be to sinne as we would be loath and feare to kindle Gods anger against our selves and thereby to procure his judgments 10. Where it is said that God smote him and he died by the Arke we see that in the Lords hand is life and death and how suddenly he may inflict the same especially when we provoke his wrath and therefore we should eschew sinne the wages whereof is death and feare God as our Saviour exhorts us Who when he has killed the body can cast both soule and body in hell fire

sword of Pestilence And O how little pleasure doth the Lord take in the death of sinners ere David could see the destroyer the Lord had restrained him whose compassions if they did not both withhold and abridge his judgments what could we look for but hell and destruction 16. Vers 17. In Davids supplication to God we see his admirable Love to his poore subjects who would ingrosse the plague to himselfe and his house from this people of Israell and sues to interpose himselfe between them and the destroyer Thus did our Saviour Christ and sonne of David who is that good and great shepheard of his sheep offer himselfe to death which they had deserved yea more did dye for them and interposed himselfe between the Fathers wrath and them to deliver them there from and from everlasting destruction and as David did for his people still interced's for his Church to the worlds end 17. We see likewise though David saw the Angell with the destroying sword above Jerusalem yet he supplicates not the Angell but him who is the God of Angells and of heaven and ear●h which shewes us how farre the practice of this holy King and Prophet doth disagree from the practice and doctrine of Romanists who pray to Saints and Angells and so gives that religious worship to the creature which is only due to the Creator as we have shewen before and is so farre from ahe example which we have in the Word of God Revel 22. 9. ●nd that Apostolicall precept Coll. 2. 18. 18. Vers 18. It is said that Gad came to David and said Go reare an Altar to the Lord. And vers 19. It is said that David went up to do so as the Lord had commanded So that David reverenced and obeyed the Word of the Prophet as the Word of God which should serve as a good and imitable example to all people of high and low degree to heare reverence and obey that which is taught out of the Word of God and warranted therefrom by his faithfull Ministers not as the word of man but as the Word of the Lord this being the cause of so small resort to the hearing thereof so little attention thereto or reverence and obedience to the same and consequently of so great loosness of life and abounding in sinne that Gods Word which is preached is not accounted to be Gods Word and that they that heare not the sam● as our Sav●our speakes heare not him 19. This Alter must be reared up in the threshing floore of Arannah the Jebusite which was as we have shewne upon Mount Moriah so that on that very hill where the Angell held the sword of Abraham from killing his sonne Isaac who was a tipe of Christ doth God now with hold the sword of the Angell from killing his people and upon this very ground after did the temple also stand where the holy Altar should be whereon the expiatory and propitiatory sacrifices for Gods people should be offered up in succeeding generations not without a mysterie of that oblation of Christ Jesus as is said prefigured by Isaac and whose blessed body was the true Temple tiped by that of Solomon as Christ himselfe shewes Joh. 2. 19. And his oblation of himselfe is that expiatory and propitiatory sacrifice by which Gods wrath is appeased and we reconciled unto God his Father neither was that also without a mysterie that it was on the floore of a Jebusite prefiguring thereby the calling of the Gentiles 20. Vers 22. David having declared to Arannah the cause of his coming up unto him for buying his threshing floore to reare an Altar to the Lord that the plague might be stayed from the people he meets David in so holy a motion and liberally offers the same freely in gift unto him with his oxen and wooden uteusills for a fire to the b●rnt offering Where we see that a Godly heart will part with any thing that is needfull and may serve for the worship of God who is the giver of all good things which we have here and of all good things which we hope or look and long for hereafter Which serves to rebuke and condemne the tenacious and base avaricious disposition of many in this age who can part with nothing for the maintenance of Gods worship or promoting of religion or any good work 21. Vers 23. Arannah's liberality and princely munificence is therefore highly praised by the spirit of God and registrate to all after ages in the holy Scripture that all these things did Arannah as a King gives to a King and that he said to David the Lord God accept thee Whereupon we observe that what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance as was the breaking of that box of precious oyntment by Mary Magdalen upon Christs head and as here is the remembrance and registrating both of Arannahs liberality and power whereas on the contrary the remembrance and name of the wicked shall rot and either be buried in oblivion or else like the parcells of traitours and malefactours bodies that are executed and fixt up in publick places remaine to posterity as a badge of eternall infamy 22. Vers 24. Since it was for God and to David Arannah would give but seeing it was for God and offering sacrifice which should be of his own substance David will not take O laudable and pious contention into which would God or in like all contentions amongst Christians were resolved David therefore who knew that it was more blessed to give than receive therefore would not receive from Arannah what he offered in gift but as Abraham delt in like manner with the sonnes of Heth Gen. 23. He would buy it of him as he did for 50. shekells of silver and built there an Altar unto the Lord and offered thereon burnt offerings and peace offerings and so the Lord was intreated for the Land and the plague ceased To which God Father Sonne and Holy Ghost invisible and indivisible be all honour praise and glory for ever more Amen FINIS Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. ●●ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. ● Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (a) Note also that Davids sentence vers 5. threatning death is the voyce of the Law but Nathans words vers 13. Promising life to penitents is the voyce of the Gospel 2 Sam. 5. 4. 1 Chron. 22 5.

place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary c●●●se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malef●ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three ●ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his