Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	david_n	king_n	saul_n	5,115	5	10.1244	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86711	The royal joy. Or, A sermon of congratulation upon the five first verses of Psalm XXI. Made upon the occasion of the first news of the proclamation of Charls II. King of Great Britain; brought to His Majesty in the town of Breda, the 21. of May, in the year 1660. Preached at the Walloon Church of the said town, the 23. of May, the day before His Majesties departure: by Anthony Hulsius, pastor of the said Church.	Hulsius, Antonius, 1615-1685.	1660 (1660)	Wing H3363; Thomason E1048_11; ESTC R208129	18,758	33

literal sense our Text belongs to King David as to the mystical sense it belongs to the Kings of Kings our Lord Jesus Christ and as to the accommodated sense it belongs to this Kings Who is the Present subject of the publick admiration And we shall with the assistance of the grace of God expound by that triple sense keeping still within the division already made of it I. The Literal sense THe Rabbines among the Hebrews do expound that Psalm two ways Some upon the ground of the History do apply it to King David others upon the ground of the Prophecy do apply it to King Messiah as R. David Kimchi upon the Psalms doth witness We do imbrace both these Expositions referring it to King David in the litteral sense and to the King Messiah in the mistical sense as we have declared It is a Psalm of Thanksgiving which David makes unto God the subject whereof is not expressed in the Title but if we consider the Contents and the matter of it we may easily conjecture that he hath sung that acknowledgment unto God about the beginning of his Reign after the time of his affliction The Crown had been designed for him upon the second year of the Reign of Saul when he was anointed by Samuel the Prophet to be King in Israel but he could not enjoy it during Sauls time who persecuted him from place to place So that he hath been the object of all manner of adversities for the space of nine or ten years namely until the death of Saul at which time he was anointed the second time and was exalted upon the Throne at that time then when God had accomplished the days of his calamities and had delivered him from the hands of his persecutors and had set the Crown upon his head he composed that Psalm of Thanksgiving unto God 1. You see then therein a Joyful King yea and greatly rejoycing The original Text expresseth two Verbs whereof the one signifies the joy of the hearts and the other the joy of the forehead viz. when it shews it self by the outward gestures as doth ordinarily an excessive joy And truly that of David ought to have been of that nature considering the notable change of his condition from one extream to the other from the extremity of calamity to the extremity of lustre and glory But there are two sorts of joy in the Kings and Princes of this world an evil and carnal joy and a joy which is good and approved of God Their carnal and bad joy is when they do rejoyce alone their Subjects not being partakers of their joy Such was the joy of Ahashuerus and of Haman Esther 3.15 The King and Haman sat down to drink but the City Shushan was perplexed Such is also the joy of all the Tyrants who do forget Tyberius his lesson which permits indeed to shear the sheep but not to flay them But Davids joy was a joy rebounding upon the foreheads of his people The near conjunction that is between the King and his Subjects as between the head and the members of the body can suffer no alternative as to their rejoycing if it be just it is reciprocal That of the King cannot hold without that of the Subjects nor that of the Subjects without that of their King The Kings being exalted upon their Thrones are as the Sun in Heaven which is not seated in that high lustre that by the splendor of his beams he might dazzle the eyes of men but that he might communicate his light to the Stars and his heat to the Earth and give to all the Creatures he doth illuminate a pleasing aspect and a smiling look The Psalmist doth signifie so much v. 7. Thou hast made him most blessed for ever It is a property which doth accompany the good Kings to be made most blessed not only for a passive blessing relating only to their own persons that they might acknowledge themselves blessed by the Dominion and Power they have upon the people but for an active blessing also relating to the people that they might likewise acknowledge themselves to be happy and blessed by the good and wise conduct of their Kings So the joy becomes reciprocal and is approved of God when it is limited by that joy of the people viz. when the people is partaker of the joy of their King and the King is sharer of the affliction of his people That that of David hath been of that nature it hath appeared in all his actions carrying himself towards his Subjects as a Faithful Shepherd towards his Sheep for so also he calls them 2 Sam. 24. when he presented himself with his whole Family to the edge of the sword of the destroying Angel to cause the plague of the people of Israel to cease II. The Cause of his Joy hath been his Deliverance the greatness whereof may be known by the two aforementioned extreams viz. the preceding calamity and the present felicity He had been wandering the space of nine or ten years hunted and persecuted from one place to another no rest in any place every where exposed to a thousand dangers and ambuscadoes And as St. Paul faith 2 Cor. 11. That he hath been in perils by his own Countreymen in perils by the Heathen in perils in the City in perils in the Wilderness in weariness and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness This King hath gone through the same Fortune not finding any safe retreat pursued by his enemies through the Wilderness betrayed by his own Countreymen discovered in the Towns of the Philistines often compelled to disguise himself to escape and flee in the middle of the night to retire into the Dens and Rocks Yea sometimes he hath been brought to such necessity that for want of Victuals he hath been forced to eat the Shewbread consecrated unto God and hath subsisted by the Presents sent him by Abigal a vertuous woman See 1 Sam. 21. and 25. c. God having then delivered him miraculously from all those dangers and inconveniences having setled him King in Israel having put the Scepter into his hand and the Crown upon his head see whether he had not cause to call that a remarkable deliverance and so be exceedingly joyful But he is not content to acknowledge himself delivered he shews us further the Author the means and the effects of this deliverance 1. The Author of his deliverance is the Lord who by his strength had exalted him therefore he doth not say my deliverance but thy deliverance As if he should say that it was not a deliverance obtained by his own dexterity and conduct or by the strength of his arms as it hath often happened that by victorious arms and bloody battels illustrious men have made to themselves a way to the Crown and have conquered Kingdoms But David doth attribute his deliverance solely to the strength of God And indeed he was proclaimed King after Savls death

Art of setting Crowns who can so well settle th●m on the heads of Princes that they keep firm and will not fall Men may meddle with it but without the heavenly favour and assistance they cannot succeed well therein As experience hath shewed it in all ages that Crowns either usurped or unjustly snatched set on by Sedition and Rebellion have fallen with those that went about to wear them For it is too heavy a burthen and not to be born by every one but by such only as God calls thereunto and in bles for it 2. The lengthening of days Thou gavest him length of days for ever and ever The years of the life of David amounted to seventy and those of his reign to forty For he reigned seven years in Hebron and thirty three in Jerusalem a lengthning of days considerable enough which he durst not hope for during the time of his persecutions but at the beginning of his reign by the gift of Prophecy he promised it unto himself And what hath been wanting as to the perpetuity of it mentioned here hath been made good by the lengthning of days of eternity in heaven above which is the true life of the faithful But this seems rather to belong to the Mystical sense II. The Mystical sense FRom the Literal sense we come to the Mystical David was the Type of Jesus Christ and therefore what is said of the one may be referred or applied to the other yet still observing that general rule that the mystical sense takes onely place in such matters wherein the thing is verified in both that is to say that what is taken mystically in one place be found literally in another place as we have declared before So that all the parts that cannot be perfectly verified in the Antitype do remain solely appropriated in the literal sense to the Type without pasting to the mystical sense And mutually such as cannot be verified in the Type do remain solely appropriated in the literal sense to the Antitype without passing to the mystical sense For then the Holy Ghost does propound the literal sense in figurate words the Type being set down for the Antitipe Upon this account let us expound this Text as all others of the like nature But at this time we shall only trace the introdnction of that relation between the Type and his Antitype For our Lord Jesus Christ being the ordinary subject of our meditations the more large deduction of that matter is often enough made upon other occasions I. The joyful King is the King Messiah not he of the Rabbines a meer carnal and imaginary Messiah but Jesus Christ the object of all the ancient Types and Prophecies This joy is great since the subject of it is great it is perfectly pure suitable to the holy Soul of Jesus Christ which is not expressed by outward gestures of exultation as that of men which is more carn●l It is communicative for that King knows of no other joy but such as is common to his Church yea he rather came to the world for the joy of his people then for his own Luke 2. I bring you good tidings of great joy which shall be to all the people Matth. 1. For be shall save his people from their sins And what he faith John 11.15 I am glad for your sakes we may apply it to the end and aim of his exaltation II. The Cause of his joy is the deliverance of the state of his exinanition and of the sufferings both of his soul and body Es 53.8 He was taken from prison and from judgement 1. The Author of his deliverance is God who through his strength hath exalted him Eph. 1.19 20. According to the working of his mighty power which he wrought in Christ when he raised him from the dead c. 2. The Means is his hearts desire and the request of his lips The prayers of Jesus Christ during the time of his humiliation have been frequent and although he had the revelation of the eternal Decree of God touching himself yet he hath prayed unto him for the accomplishing of it John 17. Father glorifie thy son that thy Son also may glorifie thee 3. The proofs of his deliverance are likewise obvious 1. Also the general part that he hath been prevented with blessings hath rather been true in the Type then in Jesus Christ for to speak properly he hath been prevented with no kinde of blessings in the the state of his exaltation neither for himself nor for his Church which before he had not fore seen and foretold And in that point as in many other he being God and Man and Mediator between God and men ought to be distinguished from all others 2. As to the particulars 1. The setting on of the Crown yea and of a Crown of pure Gold it signifies here the Royal Office wherein he wears a Crown that surmounts and is more excellent then the Crowns of all the Kings of the earth For God hath highly exalted him and hath given him a name which is above every name c. Phil. 2. Far above all Principalities and Powers and might c. and hath put all things under his feet and gave him to be the head over all things to the Church c. 2. The lengthening of days even for ever and ever is rather verified in Christ then in David his Type Rom. 6. Christ being raised from the dead dieth no more death hath no more dominion over him Es 53. He shall prolong his days who shall declare his generation III. The Accommodated Sense IF we compare the example of that King who is the present subject of our admiration with King David as to those things we have spoken of him we shall finde them extreamly like one unto the other We do not intend here to fall upon Panegyricks and praises of the vertues and excellent qualities of that Prince it being a thing neither suitable to our persons nor to this place which is the Chair of truth and simplicity and not of flattery But our design is only to shew you that admirable conformity that is between those two Kings and to pray God for this that he might be pleased to grant him the grace to acknowledge that his deliverance comes from him alone as you see he hath done unto David I. The joyful King is KING CHARLS Second of that name lately Proclaimed by the favour and grace of GOD KING OF GREAT BRITAIN FRANCE AND IRELAND DEFENDER OF THE TRUE FAITH THE LAWFUL HEIR OF THE CROWN FROM THE VERY DAY OF THE DEATH OF CHARLS THE FIRST HIS FATHER OF GLORIOUS MEMORY If David hath greatly rejoyced even unto exultation I leave it to you to judge whether this King hath not had reason to rejoyce too his fortune having been like unto that of David Although we have been told that when the first news came to him of it no kinde of alteration upon his face nor any motion in his spirit was observed

by the meer affection of the people having had no need of compelling them by his arms to yield him obedience And truly those kinds of deliverances that come immediately from the hand of God are the best and the Scepters which God puts into the hands of Princes without shedding of blood as David had his are far more excellent then those they do snatch themselves by violence of arms And that for four reasons 1. The joy for it is purer and more universal In the violent Conquests the joy of the Prince and of the people cannot be so perfect but they must needs see some afflicted Widows that have lost their Husbands in the Fight some Children crying and lamenting the death of their Fathers and some Fathers and Mothers weeping for the loss of their Children But such Conquests as come immediately from the hand of God are not subject to any calamities of that nature 2. The Peoples approbation is more manifest The violent conquests are often against the people's good will who submit themselves to the yoke not willingly but out of necessity The contrary is seen when the people themselves by the direction of the sole providence of God who hath the hearts of men in his mighty hand doth set their Prince on the throne That cannot be done but with a general applause and with all the visible apparences of a flourishing and peaceable Reign 3. The confidence and trust that a Prince so delivered and exalted puts in his God is greater when he doth acknowledge with humility that it hath been the right hand of God which hath done that wonder without contributing thereunto his own power and industry You see that in David Ps 20. Some trust in chariots and some in horses but we will remember the name of the Lord our God And Ps 44. I will not trust in my bowe neither shall my sword save me but thou shalt save us from our enemies and shalt put them to shame that hate us 4. His lustre is the more eminent His subjects look upon him as upon the mirror of Gods favor and do with obedience submit to his scepter seeing it is God who causeth him ro reign His Enemies are afraid of him and do flie from him learning to say with Balaam Numb 23. The Lord his God is with him and the shout of a King is among them His Neighbours do honor him as Gods Anointed and do seek his amity and alliance as did Abimilech King of Gerar Gen. 26. coming to the Patriarch Isaac who told him Wherefore come ye to me seeing ye hate me and have sent me away from you Abimelech answered him We saw certainly that the Lord was with thee and we said Let there be now an oath betwixt us even betwixt us and thee and let us make a covenant with thee 2. The Means whereby David came to that felicity hath been his hearts desire and the request of his lips that is his ardent Prayers The Communion he hath had with God during the time of his affliction is known by the Titles of several Ps●lms He composed 3. at that time when he was flying before Absalom his son the 34. when he was expelled by Abim●lech the 52. when he was discovered unto Saul by Doeg the Jdumean the 56. being taken by the Philistines at Gath the 57. and the 142. in his flight from before Saul hiding himself in the Den the 59. when Saul sent to kill him the 63. being in the Wilderness of Judah the 102. is a Psalm of complaint made by him unto God in his extream perplexity and distress All these holy meditations do testifie the Piety of that King and shew whom he had recourse unto in his calamity viz. to God who hath also heard him at length and hath granted him the desires of his soul For Prayer is the Key and openeth that which is shut by men and Godliness hath the promise of the life that is now and of that which is to come But it is to be observed that among all the expressions used by him in his Psalms not one can be found wherein he directly demands the Kingdom of Israel or shews the le●st token of impatience for the long continuance of his afflictions but he doth meerly represent the state of his c●●●mity and with an admirable temper of trust and patience doth refer all to the providence of God and prayeth only for the support of his grace and for the peace of his Church Thereby teaching us that it is not the least of Gods graces when he is pleased we should suffer for his glory that we be able to refrain the desires of our hearts and the expressions of our lips that nothing that is irregular may escape from them that may tend to the dis●dvantage of his service and of the obedience we do owe unto him He teaches us likewise which are the true Prayers viz. such as do proceed from the desires of the heart and the attention of the soul before they be expressed by the lips Otherwise they are as the founding brass or a tinkling cymbal i. Cor. 13. 3. The Effects and the Proofs of his deliverance have two parts The I is general and doth consist in being prevented with the blessings of goodness God in delivering of him hath prevented him two several ways 1. As to the time 2. as to the means 1. As to the time For he had only asked life to escape safe out of the hands of Saul who persecuted him unto death And behold not only he delivered him and preserved his life but also he prevented him with a blessing he expected not yet viz. that Saul being killed in the Battel against the Philistines the door was opened to him to the Crown and he not only found means to breathe a little from his troubles and to live but also to live securely long and happily 2. As to the means no doubt but David thought he was to conquer the Kingdom which God had promised to him by strength of Arms but God prevented him in that thought and not only made him Master of the Towns but also of the hearts of his subjects For it is said 2 Sam. 2. 4. And the men of Judah came and there they anointed David King over the house of Judah So doth God hear the prayers of his own children giving them ordinarily more then they do ask The II. particular end is I. The setting upon him the Crown Thou settest a Crown of pure Gold on his head viz. the Crown of Saul which was brought to him from the Battel 2 Sam. 1.10 By which words the Royal Dignity wherewith God had honored him is signified Note that he faith God had set on him that Crown and not men nor he himself True it is that men are those that set Crowns on the heads of Kings but when God doth not put his hand to it they are not well set He is that great Master who alone doth understand the Trade and the