Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	see_v	soul_n	8,246	5	5.1684	4	true

Text snippets containing the quad

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

the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out

Enemies as he professeth Vers 3. and 4. Yet this his confidence we see is not without fear the Spirit bidding him trust in God but the flesh causing him to fear man such is the battle in the Godliest between the flesh and the Spirit and there being no perfection in this life that so we may watch pray and be humble working out our salvation in fear and trembling 12. By the rehearsall which David makes of his miseries calamities and dangers wherein he was and out of which the Lord to the glory of his grace delivered him We learn that the chief way to glorify God and be pertaker of his mercy is to be sensible and understand our own misery and seriously and truly to acknowledge the same as we see Revel 3. 17 18. 13. Vers 7. David sayes That in his distresse he called upon the Lord. Whereby we learn that sanctified troubles drive us to God as the hardship which the prodigall indured drove him home to his Father and as we may see in the book of the Judges at large Judg. 3. 9. And elsewhere as the bodily diseases also which Christ cured brought the sick unto him and as the storm Matth. 8. 24. drove Peter to come to Christ and pray to him for safety 14. David also sayes That he called upon the Lord and he cryed which shewes unto us two things towit the frequency of his prayer as also by crying the fervency of his prayer which like a loud cry sounds in Gods ears whereby we are taught in like manner to be frequent in prayer asking seeking and knocking and as our Saviour prayed in the Garden and we are exhorted Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As also to be fervent in prayer and not tepid or luke warme but as the importunate Widdow and friend and as the Cananitish Woman for her Daughter to be carnest wrestling with Jacob. t●ll we get the blessing for as the Apostle sayes The prayers of the Godly availe much if they be fervent and therefore it is said Act. 12. 5. That the Church made earnest prayer to the Lord for Peter 15. David in like manner sayes not onely that he called upon the Lord but also I cryed sayes he to my God Whereby we see the application which faith makes as David made in his greatest distress Psal 22. 1. And as Thomas said my God and my Lord. Which application and appropriation as it were excites the Godly to prayer emboldens them in prayer and gives them a holy assurance after prayer of obtaining their requests 16. He also saies that the Lord did heare him and his cry entred into his eares thereby signifying what a comfortable returne the Lord made of his prayer Whereby we are taught not only that we should pray but also that we should try what returne is made of our prayers as when we pray for grace mortification and other spirituall gifts that are necessary to salvation the defect of which triall makes our prayers to be more out of formality then fruitfull As likewise this is an argument that prayer should be made only to God and to no other because this is his property that he heares the prayers of the Godly wheresoever they are which no creature can do who is not omnipresent and omniscient as the Lord is and who heares not only vocall but mentall prayers as we see Exod. 14. 15. and 1 Sam. 1. 13. Therefore saies the Psalmist Psal 65. 2. O thou that hearest prayer untō thee shall all flesh come and consequently to no other 17. Vers 8. This allegoricall expression of the manifestation of the Lords presence for the terrour of his foes vers 15. And comfort of his own vers 17. Shewes how many waies the Lord hath for the confusion of the Enemies of his Church and the deliverance of his own from their rage and all other danger When we behold then these meteors and mutations in the elements albeit there be naturall causes thereof yet we should ascend higher than nature to supernaturall considerations and deeply contemplate in them the might and Majesty the power and presence in them of the creator for the ends forenamed 18. If the manifestation of the Lords presence be so terrible to his foes as by such ●empests that are temporary and but transient here as is exprest and as we see was at the giving of the law in Sinaj How much more unspeakably terrible shall the Lords presence be as a dreadfull judge to malefactours when he shall come at the last day to exact a strict account of the breach of his law and when the tempest of his dreadfull wrath and dint thereof shall rest upon them unto all eternity 19. Where it is said that the earth shook being without sense and so great a body when the Lord was wroth and that it trembled and that the very foundations of the heaven also moved and shook which is a farre greater and glorious fabrick then the earth O then when the Lord is angry for sinne how should the greatest and most high and glorious Kings and others on the earth who are but the dust thereof and ashes tremble and shake and feare to offend so dreadfull a Majesty and so almighty a God and if his wrath be kindled but a little as is said Psalm 2. 12. How restless should they be till by humble submission they pacify his anger 20. Vers 11. It is said That the Lord rode upon a Cherub and did flie and was seen upon the wings of the wind All which Allegoricall speeches are used to express the Lords celerity which he uses for deliverance of his own people when they are in straits or in danger As we see when his people were pursued by Pharaoh at the red sea were also in danger of an universall massacre by the procurement of Haman How many wayes and from how many dangers David was delivered Daniel from the Lyons den the three Children from the fiery furnace Peter from the prison and imminent death Act. 12. The Lords people in this Island from the Spanish Armado in 88. And the Powder treason 1605. Which should make us in dangers or distress not only to go to God as David speaks who is our present help and our shield but also to wait upon him and have our eyes towards him who assuredly will come and not tarry and make our extremity to be his opportunity 21. Vers 12. By darkness which he made his pavilion dark waters and thick clouds though he dwelleth in unaccessible light is purtrayed out unto us as he comes with speed for the comfort and deliverance of his own in the former verse● so here how he comes to execute his judgments upon the wicked to wit as it were in darkness unseen or perceived by them till they light upon them unawarres as we see in the destruction of Pharaoh and his Army in the red sea and of Herod Act. 12. Haman Achab Jesabell Eglon the