Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	solomon_n	11,542	5	9.1098	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95607	The teares of Sion upon the death of Josiah, distilled in some country sermon notes on Febr. 4. and 11th, 1649. Being the quinquagesima and sexagesima Sundayes for that yeare.	Phil-adelpho-Theo-basieus.	1649 (1649)	Wing T608; Thomason E560_18; ESTC R203771	14,321	26

this dreadfull truth That the untimely death of their good King Josiah was not a Judgement upon the King but upon the People not upon him but upon Judah and Jerusalem and that 's the second cause of their great lamentation their dreadfull apprehension for what was like to befall them Judah and Jerusalem mourned for themselves in mourning for Josiah And the Prophet Jeremie shews them as much who though he writ his Lamentations upon this sad occasion the Death of Josiah as Jarchi expounds these words of my Text Behold they are written in the Lamentations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that is In the Book of Lamentations yet he begins his complaint with the miserable estate not of Josiah but of Jerusalem How doth the Citie fit solitarie that was full of people None of all the Prophets seem so framed for and composed to Lamentations as Jeremiah he had a Heart to conceive it a Hand to endite it and a Tongue to expresse it Surely because he writ much about the time of Josiahs death which was the Inlet of all Judahs miserie For immediatly after that Judah was captivated under sin and that brought in the captivity under Babylon whiles Josiah lived he made Judah and Ierusalem serve God so devoutly that Non fuit simile huic in Israel was the Eulogie of their Passeover 2 Chron. 35. 18. And no sooner is he dead bus 'tis said of them They walked after the imagination of their own heart a most secret but a most sottish kind of Idolatry And after Baalim which their fathers taught them Jer. 9. 14. for in all probability this Chapter was not penned till after Iosiahs death This is the reason Ieremiah Prophesies so mournfully a fit Prophet for those calamitous times both for the Disposition in himself and for his Invitation of others to sorrow and contrition insomuch that a great part of his Prophesie is but a meer Lamentation especially the former part of it which was neerest the time of Iosiah for after the 21. chapter all his Prophesie is in the dayes of Iehoiakim and Zedechiah wherein he somewhat exceeds the sorrow of his own spirit writing not onely more dolefully then any other Prophet but also more dolefully then all the other parts of his own Prophecie I will give you but one instance for all and that is cap. 4. v. 19. My bowells my bowells I am pained at the very heart 'T is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am pained as a woman in travaile at the walls or bulwarks of my heart that which most struggles to keep life hath the stroke of death upon it The sorrows of a woman in her travail are almost insupportable But a wounded spirit who can beare Prov. 18. 14. The pain of the heart is for greater then the pain of the bowells but lest wee should think he was not in the greatest extremitie of pain he joyns them both together saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am so pained at the heart as if I were in child-birth such was his griefe for Iosiah's death a pain that both rends the bowells and breaks the heart and batters down the very walls and bulwarks of life And what 's the reason of all this great pain He tells us in the next verse Destruction upon destruction is cryed for the whole land is spoyled which could not be while Iosiah lived and therefore in these and such like sad expressions he did Prophetically foretell if not Historically bemoan Iosiah's death or rather indeed bemoan Ierusalem not but that his affection was most dutifull to Iosiah but because his apprehension was more dreadfull for Jerusalem For he saw that Iosiah was taken to the Reward of mercy for his great zeale to God and Religion but Jerusalem was left exposed to Judgement for her multiplied Abominations and Impieties And to the most heavy judgements of this world Fire and Sword and Bondage and to the most heavie bondage that could be to them a Bondage under the Egyptians A Bondage which their Fathers before had groaned so long under and which they could not at that time but tremble to think upon for Josiahs Passeovers according to the Law Exod. 12. 26 27. could not but fill their eares with the narration and their hearts with the horrour of it It was the Bondage of Egypt which those children could not but expect mercilesse whose Fathers had been formerly the spoylers and destroyers of the Egyptians Let us a little view this new Bondage that it may appeare their feares were not greater then their dangers though they were greater then their hopes for now Egypt had learned to act beyond it selfe in the practise of cruelty Before it was contented to take the tribute of their hands in work or of their backs for not working by the Brick-task-masters But now besides these it hath found out money task-masters to demand Tribute of their purses The former Tyrants had made them slaves but this Necho makes them pay for their slavery nay he made not onely their Purses Tributary but also their Patience whiles they were forced to see Jehoaaz whom they had declared King in his Fathers stead deposed by this Tyrant and themselves punished for their Alleageance towards Josiah their beloved Josiah and his seed in an hundred talents of Silver and one talent of Gold 2 Chro. 36. 3. For it is more then probable that Necho condemned the Land in that mulct or punishment for presuming to be true and faithfull to the Succession of the Crown without his leave And yet there is a worse Bondage then this the bondage of their Religion begun by the Egyptians and compleated after by the Babylonians This bondage of their Religion was now begun by the Egyptians for Necho made Eliakim change his name to Jehoiakim 2 Chron. 36. 4. before he would admit him to bee King as if he should renounce or forget his Circumcision wherein his name was first given him or lose his Kingdoms And this same Bondage was compleated by the Babylonians who carried away all the Treasures of the house of the Lord and cut in pieces all the Vessels of gold which Solomon King of Israel had made in the Temple of the Lord Thus were they forced to see the abomination of Desolation standing in the Holy place which carried the Desolation further then the Temple even to their souls that saw it whiles they were compelled to look on prophannesse in stead of Religion and see their Temple and worship both made havock of by uncircumcised Babylonians they not in the least degree able to help either themselves or their Temple All the Book of God sets not down so sad an History of a King destroyed for his People as this of Josiah And therefore no wonder if we find not any where else so sad a lamentation they had kept a solemn Passeover before but now they were forced to keep a dismall Passeover when their innocent Josiah was made the Paschal Lamb

and their first born not saved but destroyed by the sprinkling of his blood We have but one example that comes neer this and that is of our Saviour Christ And he bids the women of Jerusalem lament not for him but for themselves and for their children Luk. 23. 27. for though his death did satisfie the eternall wrath of God against other sinners yet did it open the floudgates to let in his temporall wrath upon them that crucified him by a whole deluge of Bloud But behold in this of Josiah is somewhat a more dismal Passeover For in the Passeover of Christ as it was typicall in the Lamb none but Egyptians as it was reall in himselfe none but Divels were smitten But in this of Josiah all Israel nay the best of all Israel Judah and Jerusalem nay the best of Jerusalem the Temple of God nay the best of the Temple the Altar the worship of God was smitten All the Plagues that Israel had formerly occasioned unto Egypt were now more then aboundantly repayed back again to them by the Egyptians in taking away their Josiah who stood alone betwixt them and the finall wrath of God From henceforth Jerusalem may expect to be made a Cup of trembling unto others Zach. 12. 2. and much more unto her selfe And the Inhabitants of Judah may take up that sad complaint of the Psalmist Psal 60. 3. Thou hast given us a drink of deadly wine Potasti nos Vino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremoris quod bibens homo contramiscit moritur Thou hast given us not onely a drink of deadly poyson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Jarchie that contracts and shuts up the Heart but also a drink of Palsie-poyson that first brings a shaking then death upon him that drinks it Jerusalem had such a Cup of Trembling at Josiah's death she could not but fear and tremble to think that since her sins were now so great as to make God snatch away her Josiah that he might recall the blessings of Peace and Truth which he had given they would not in hast be so little as to suffer him to renew again such blessed gifts This was the occasion of this great mourning and the condition is answerable to the occasion which is my second generall part The condition of this mourning in the train of Mourners And all Judah and Jerusalem mourned and Jeremiah lamented and all the singing men and the singing women spake of Josiah in their Lamentations c. The condition of this mourning is such as never was before nor after it all the imaginable degrees of sorrow are to be found in it Gradus extensionis Gradus intensionis Gradus Protensionis The greatest sorrow that ever was in Judah for its universality for its vehemencie for its continuance 1. Gradus extensionis The greatest sorrow that ever was for its Universality For t is Omnes singuli all Judah and Jerusalem in general Then Jeremiah and the singing men singing women in particular in their severall consorts and companies nay in their severall Families saith Zach. 12. 12 13. And the land shall mourn every family apart the family of the house of David apart for the great losse that is befallen the house of David And the family of the house of Levi apart for the great losse that is befallen to the house of God Every family apart for their great losse in the losses of the house of David and the house of God If true griefe of heart could endure to be Ceremonious it would here easily find an employment for a Litania major and busie another Gregory for here is a Mauritius too slaughtered by the Captain of his Armies to order this sad Procession wherein all the Families of Iudah and Ierusalem apart do bewaile and lament the losse of their dearest Lord the onely joy of their hearts whiles he lived and now dead the greatest griefe of them But I can take notice onely of their Passion which makes them cry out with great earnestnesse but greater sorrow in this dreadfull Quaking of men as those of Constantinople sometimes did in that dreadfull quaking of the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus Deus Sanctus Fortis Sanctus Immortalis miserere nostri Holy O God Holy O mightie Holy ô Immortal have mercy upon us have mercy upon us that are living who hast already magnified thy mercy towards the dead in taking him away by death from the insupportable miseries of this wretched life But why is there no mention of Israel in this Universall sorrow of all Judahs and Jerusalems mourning for Josiah I answer they were not so happy though this happinesse was the greatest of miseries they were not so happy as to have any share in this losse and therefore not in this Lamentation this sorrow had too much of God for the Israelites to be partners in it who had so little of God left in them Nay who had so desperately fallen away from him which Apostasie of theirs is remarkably set forth by one of their own writers R. David Kimchi upon Hos 3. v. 4 5. The words of the Prophet are these Verse 4. For the children of Israel shall abide many daies without a King and without a Prince and without a Sacrifice and without an Ephod and Teraphim Verse 5. Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse in the latter dayes The fourth verse sets down Israels captivity for their sin The fift verse their Restauration for their Repentance And Kimchie upon those words gives us this glosse The children of Israel saith he did in the daies of Rehoboam reject or forsake three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did reject the kingdome of Heaven in forsaking God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Kingdom of the house of David in forsaking Rehoboam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the house of the Sanctuary or temple of Jerusalem in setting up Calves at Bethel And in these three consisted their captivity Therefore in the fift verse where is promised their Restauration the Prophet saith they shall return again to all these They shall seek the Lord their God there is promised their return to the Kingdome of Heaven And David their King there 's promised their return to the house of David And shall fear the Lord and his goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonum ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kimchie that is His Sanctuary There 's promised their return to the house of God In their defection from these was their Apostasie in their Apostasie was their miserie and captivitie Before their Revolt in King Davids time it was O Israel trust in the Lord and he shall redeem Israel from all his sinnes Psal 130. But after Jeroboams Rebellion and Revolt from the house of David we find that Israel had not one good King in many successions of Ages and that it had very little share in