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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45554	A loud call to great mourning in a sermon preached on the 30th of January 1661, being the anniversary fast for the execrable murther of our Late Soveraign Lord King Charles the First, of Glorious Memory, before the Honourable Knights, citizens, & burgesses of the Commons House of Parliament, in the parish-church of Saint Margarets Westminster / by Nath. Hardy ...	Hardy, Nathaniel, 1618-1670.	1662 (1662)	Wing H730; ESTC R9601	30,912	58

A LOUD CALL TO Great Mourning IN A SERMON PREACHED On the 30 th of January 1661. BEING The ANNIVERSARY FAST for the Execrable MURTHER of our Late SOVERAIGN LORD KING CHARLES the First of Glorious Memory BEFORE The Honourable Knights Citizens Burgesses of the Commons House of Parliament In the Parish-Church of Saint Margarets Westminster By Nath. Hardy D. D. D. R. Chaplaine in Ordinary to his Majesty and Vicar of S t Martins in the Fields LONDON Printed by Abraham Miller for Joseph Cranford at the Gun in Saint Pauls Church-yard 1662. Veneris 31 die Januarij Anno Regni Caroli Secundi Regis 13. ORDERED THat the Thankes of this House be returned to Mr. Dean Hardy and Mr. Alsop for the Sermons by them Preached yesterday before this House at St. Margarets Westminster and they are desired to Print their Sermons And Sr. Thomas Meeres is desired to return the thanks of this House to Mr. Dean Hardy and my Lord Richardson to Mr. Alsop Will. Goldesbrough Cler. Dom. Com. To the Honourable and Loyal Knights Citizens Burgesses OF THE COMMONS HOUSE OF PARLIAMENT THere were some dayes which were called by the Romans Atri infansti black and omnious dayes dayes not to be reckoned with a white stone but marked with a black coale Such was and no doubt will be for ever accounted the 30 th of January 1648. by the inhabitants of England Scotland and Ireland as being a day wherein one King and three Kingdomes were beheaded at one blow The King deprived of his natural and the Kingdoms of their political Head Before that dismall Day came I thought my self many wayes oblieged to be among the small number of those who did in their Pulpits earnestly deprecate and vehemently declaim against that villanous attempt Since that time at the yearly Returne either upon or near the day I adventured to become a remembrancer To God be it spoken with reverence of vengeance To the people of penitence for that bloudy fact a fact indeed which though it is not to be mentioned without abhorrency yet cannot be forgotten without stupidity I have now lived to see an Yearly Fast enjoyned upon that dolefull Day to be kept throughout all Generations and by your favour Worthy Senators had the honour to be one of your servants in that solemne Work this last Anniversary I knew not any Subject more proper for such a Day than Mourning and God knoweth my designe and desire was to make all sorry but none angry If because of my impartial reprehension any instead of being pricked to the heart with sorrow were cut to the heart with anger I am heartily sorry I was so much disappointed of my aime My hope is that if they who heard with a left eare will be pleased to read with a right eye they will find nothing but what may very well admit of a Candid construction However I blesse God that my faithfull though slender performance met with your favourable acceptance In obedience chiefly to your desire and partly for my own vindication I have made the Discourse publick which without any wilfull omissions and with very few additions I humbly tender to your review and patronage above all commending it to divine benediction I cannot passe by that remarkable passage of providence which so directed the Preachers Discourses that by the discord of their Notes they made the sweeter Harmony whilst the one excited you to great Mourning the other to exceeding Joy So that I may very fitly invert the Psalmists words Heaviness endured for the morning but joy came in the evening Nor were the Texts upon this account more opposite one to the other than both apposite to the Day on which there was cause at once both of grief for the peoples vices and joy in the Kings vertues sadnesse for the sinnes which brought him thither and gladnesse that he behaved himself so well there And blessed be God that as even on that Day of Mourning there was cause of Rejoycing in the Magnanimity of Charles the First so that after many years of Mourning we have at length great cause of Rejoyceing in the Prosperity of Charles the Second Nor is it a small addition to our joy I speak without flattery that under our Gracious Soveraigne we have at this day an House of Commons made up of Gentlemen and those both faithfull Subjects to their King and zealous Friends to the Church so that we assure our selves Unde periculum inde remedium as an House of Commons was the source of our former miscry so an House of Commons will be the happy means of our future tranquility I shall only crave leave to inculcate in the close of this Epistle what was insinuated in the close of the Sermon That what was heretofore fondly mistaken nay falsely pretended may by you be effectually endeavoured namely a thorough Reformation not of our Religion which though I will not say it is not at all defective yet I cannot say wherein it is corrupt nay I dare say is exceeding good but of the manners and lives of people which are excessively bad That your impartial zeal would purge the Land at once of that faction and prophanenesse which still threaten our ruine Finally That you would go on as you have begun and improve your power to the utmost for promoting the honour of God his name his worship his dayes stablishing the Kings Throne confirming the Churches Rights and setling the Kingdoms peace That in order to these excellent ends the Spirit of the Lord may rest upon you the spirit of wisdome and understanding the spirit of counsel and might the spirit of knowledg and the fear of the Lord to guide and direct you in all your Consultations and that your labour of love to God the King the Church the Kingdomes may be recompensed an hundred-fold upon you and your Posterity is and shall be the fervent prayer of Your humble Servant Nath. Hardy A LOUD CALL TO Great Mourning Zachariah 12. 11. In that day shall there be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon MOurning is the principal word in the Text and it is the chief work of the day The Hebrew word for mourning signifieth sunebri ritu lugere a Funeral mourning and that this day calls for Finally the mourning of the Text is for the death of a Royal Person and that is the dismall occasion of this dayes lamentation Lace befits not a mourning Suit nor flourishes of Rhetorick a mourning Sermon On such a day and Text as this the Preachers words should be sighs his accents groans and the Auditors tears are the best commendation of the Sermon For this end I am come this day though not as my Saviour saith in another case to send fire yet to draw water that this place may now become like that where the Angel of the Lord delivered his sad message to the Israelites Bochin a

King and people That he would gather him to his Fathers in peace that his eyes might not see all the evill which he should bring upon Jerusalem whereby is clearly implyed that soon after his departure evil should come upon them and had they not reason bitterly to lament his death So that to sum it up since it was not captivity but death and that not late but early natural but violent of no mean man but a King and he not a stranger but a native not a Tyrant but a good King and this both the consequent of their sins and forerunner of their ruine just cause there should be a great mourning of Hadadrimmon in the valley of Megiddon 2. There remaineth nothing now to be discussed in reference to the Text but the particle of similitude As which knits the two mournings together by way of resemblance of one to the other and foretels that the mourning in Jerusalem should be as great as that of Hadadrimmon The mourning of Hadadrimmon as you have already heard was great in three respects but as the known saying is of similitudes in general that they do not run upon all four feet so I may say of this in particular it doth not hold in all three The mourning of Hadadrimmon was general so was not this in Jerusalem the greatest part of the Jews remained obdurate and so continue to this day But as the mourning of Hadadrimmon was perpetual so no doubt was the mourning of the converts in Jerusalem to their dying hour And in the mystical Jerusalem the Church of Christ the mourning for our crucified Jesus shall continue to the worlds end And as to that which the similitude chiefly aims at being as it were the edge of the knife the measure of the mourning this particle as is not only a note of quality but equality nay redundance and intimateth that the sorrow for Christ pierced should be as great nay greater than that which was for Josiah slain and good reason upon a double account 1. The mourning for Josiah was by them who were only spectators of his death yea assistants to him in the battell whereas these were the enemies of Christ and actors in that dismal Tradegy who had so much the more cause to weep bitterly for that blood whereof themselves were so deeply guilty 2. Besides which is principally considerable as it was said of Solomon so may I of Josiah Behold a greater ey and a better than Josiah is here one of whom he was but a Type and to whom therefore far inferiour so that what it was said by Lamech of Cain and himself in case of vengeance may be fitly used concerning Josiah and Christ in case of sorrow If Josiah were to be lamented seven fold truly Jesus seventy times seven the guilt of his bloud being not seventy times onely but seven thousand times seven yea infinitely greater than that of Josiah That which I shall observe from hence is that whereas the cause of the mourning of Hadadrimmon was an evill of afflliction and the cause of the mourning in Jerusalem was an evil of sin Our sorrow for sin ought to be as great nay greater than for any outward trouble what soever It is very considerable to this purpose that the Prophet maketh use of so many comparisons drawn from our mourning for worldly losses and those of the saddest nature as if one two nay three were not sufficient to expresse the greatnesse of that sorrow which ought to be for our sins The truth is the least iniquity is a greater evill than the greatest calamity and consequently the committing of the one ought to be matter of sadder lamentation than the suffering of the other But alas how unlike is our practice to this prediction how far short is our mourning for sin of our worldly sorrow if God be pleased to take from us any near or dear relation any earthly comfort whatsoever we are ready to fall into a bitter passion and mourn even to murmuring but though we provoke our gracious God by our sins we passe it over with little or no contrition Like Ulisses who wept more for the losse of his dog than his wife and that Citizen who was more grieved for the losse of his Hen called Roma than the ruine of the City called by that name we can weep flouds of tears for the miseries we endure whenas we have scarce a tear at command for the iniquities we commit Oh! let us be exhorted to heighten and enlarge our mourning for our sin and as those Disciples prayed Lord increase our faith so let us Lord increase our repentance It is easie to exceed in worldly but not in godly sorrow Let our tears for afflictions be only to the ankles but let those for our transgressions be to the knees nay chin they cannot be too high unlesse over head and ears I must not shut up this without a slave for weak Christians who may perhaps conclude against themselves as destitute of godly mourning because they are sometimes more affected with and afflicted for worldly troubles In order to which I shall propose this threefold consideration 1. If our mourning be not greater intensively yet it may and must be extensively for our crimes than our crosses our tears for a worldly misfortune may be like a land-floud more violent but for sin they must be like a river more permanent 2. Though our mourning be greater for afflictions expressively yet it may and must be greater for transgressions appretiatively There is a sensitive and there is a rational sorrow that maketh a great noise whilst shallow whereas this being deep is silent We have oft-times heard one sick of the gout or toothach roar extreamly whilst he that is sick perhaps of the plague saith nothing and yet this latter doubtlesse is inwardly more sorrowfull by how much the disease is more desperate our passion may break forth more violently upon some emergent losse and yet our will may be far more displeased at the sin we have acted than the comfort we have lost 3. Lastly If our godly mourning be not so great effectu in act yet I hope it is and certainly it ought to be greater affecta in desire and endeavour If we cannot mourn so much as we ought let us mourn that we can mourn no more and let us to our utmost strive that our penitential sorrow may exceed all other whatsoever And thus I have done the Composers part in setting as it were the several letters of my Text I shall now endeavour to perform the Printers in laying on the sheets and as it were pressing it home by a punctual and particular Application to the dolefull occasion of this dayes solemn Assembly This Scripture as you have already heard speaketh of a double mourning The one principal and directly intended to wit mourning for Christ the King of Kings and Lord of Lords who was pierced to death by nails upon the Crosse. The

was pierced by the Iews his own Countreymen of whom he came according to the flesh by those who of right ought to have been his Subjects and to whom he had vouchsafed many kindnesses yea he was betrayed into their hands by one of his own Disciples Was it not so here his own Countrey-men sold him his own Subjects killed him nay some of them that had been his own Servants and obliged to him by manifold favours were actors in his death And though comparing the persons murdered the aggravation was far infinitely far greater on Christs part yet if we compare the persons murdering there are several circumstances which render King Charles his murderers more inexcusable For 1. Though the Iews accused him and instigated the Romans against him yet the Iudg that condemned the Souldiers that executed him were Romans Here the Accusers Witnesses Iudges Souldiers and Executioner were all of his own people whereas the Romans were heathens and the Iews Moses his Disciples These were such as called themselves Christians nay professed the same Reformed Religion with him whom they destroyed 2. St. Paul saith of Christs murderers Had they known it they would not have crucified the Lord of glory these Miscreants knew acknowledged yea in their very Charge call him their King 3. There were no promissary Obligations from the Iews to Christ but these Rebels had by manifold private and publick promises protestations and oathes engaged themselves to preserve not only his life but honour 4. Finally Pilate wanted not the stamp of Caesars authority to constitute him a legal Iudg This Court of Iustice as they were unjustly called had not the least shadow of Authority Should both Houses of Parliament have conspired to erect such a Iudicatory which God forbid it had been altogether illegal much more if onely one The whole House of Commons have not nor when rightly constituted ever did challenge to themselves alone except in reference to their own Members a Iudicatory power over the estate or life of the meanest Subject much lesse over their lawfull King But in this case not both Houses but one and that the House of Commons and that not the whole nor yet the half but only a remnant the rest of their fellow Members having justly deserted them or being violently secluded from them most illegally gave a power to some of themselves the Army and others to undertake and accomplish this desperate and horrid design So that in this one Fact there was a concatination of many sins Malice and murder ingratitude and hypocrisie insolence and impudence false-swearing and forswearing rebellion and treason wilfullnesse and obstinacy are those black lines which do all center in this one black design and dismal fact of taking away the life of Charles the First And now tell me if all this considered there be not great cause of great mourning for so great wickedness Those whom this mourning doth in the first and chief place concern are the surviving murderers Surely if King David watered his couch and his bed with tears for the murder of Uriah his Subject what flouds of tears ought they to pour out day and night who being Subjects rebelliously and traiterously murdered their King Oh! let it be our hearty prayer in their behalf that by an unfeigned and propo●●●nal sorrow for shedding the blood of their King and through faith in the bloud of Christ they with some of those who crucified him may obtain remission of their sins and salvation of their souls and well may we when the Royal Martyr himself did so affectionately and zealously pray for them as you may read at large in the last leaf of his incomparable Book But if through Gods just judgment like their Father the Devil they be given up to impenitency yet let us mourn and that partly for them even upon this account that they do not mourn for themselves according to that example of a devout Father who told a wicked wretch Hoc plango quod teipsum non plangis I bewail this that thou dost not bemoan thy self Chiefly for the sin it self and that not only upon our own account it being our duty to mourne for the abominations which are acted by others least otherwise they in some sort become our own but principally upon the account of Religion which hath been made to stink that I may allude to Jacobs phrase in the nostrils even of Turks and Pagans by the committing of this horrid fact Nor yet is this all I must this day require all those to mourn who did in any kind either by tongue or pen purse or person contribute to or assist in that rebellious war which made way for this traiterous murder Believe it there is a remote as well as an immediate guilt As their hands were imbrewed in his blood which were lifted up at the sentence in the Hall so all their hands are sprinkled with it which were stretched forth against him in the field He that maketh another drunk is not only directly guilty of his drunkennesse but indirectly of what other sins he then commits though perhaps it was far from his intention that he should commit them It was not I believe at first in the design even of them that acted this villany much less in the thoughts of many others who ingaged in the war but neverthesse the assistance to that Rebellion involveth in the guilt of and therefore engageth to a deep sorrow for this blood which prosperous successe at last emboldned the Rebels to shed And now I heartily wish that may call for mourning might end here But I must crave leave to call upon those who assisted and endeavoured his welfare to mourn also for their oaths and curses intemperance and incontinence loosenesse and profanenesse by which God was provoked to blow upon his Counsels blast his Armies and deliver him up to the will of his enemies Josiah was slain by an Aegyptian but the sins of his people caused God to take him away Christ was put to death by the Jews but we all procured it by our sins it was so in this case the Scotch Rebel-Army basely delivered and sold him to the English Rebels Army who barbarously condemned and executed him But even the English Royal loyal Army were too too guilty whilst notwithstanding the goodnesse of their Cause through the badnesse of their lives they lost the Field upon which those sad events followed So that what hath been no lesse truely than commonly said in another way I may sadly allude to upon this account and justly say That whilst the malice of the Sectaries cut off his head the wickednesse even of the Royalists helped to bring him to the block Let us all therefore lay our hands upon our hearts smite upon our breasts and every one say in the bitternesse of our souls I am that Jonah for whose sake that terrible tempest came upon the Pilate and the Ship King and Kingdom And yet further let