Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	heart_n	soul_n	4,780	5	4.6461	4	false

Text snippets containing the quad

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

is offensive unto God 5. Lastly This mourning for Christs piercing is not to be confined to Jerusalem since all Gentiles as well as Jews are guilty of it The Jews were the instrumental causes by whose instigation but all men were the meritorious causes for whose transgressions he was pierced and therefore saith the Prophet Isaiah The Lord hath laid on him the iniquity of us all It was the hypocrisie of our hearts that mocked him the bribery of our hands which buffeted him the oaths of our mouths that spit in his face we betrayed him with our wanton kisses we whipt him with the cords of our oppression and gave him gall and vinegar to taste by our intemperance our pride in hair apparrel ornaments platted a crown of thorns upon his head and stript him of his garments Finally our many mighty sinnes were the nails which pierced his hands and feet and the speare that was thrust into his side The Lord of glory was brought to shame for our shamefull lives The Lord of life was put to death for our deadly sinnes and the word became speechlesse for our crying sinnes So that I may justly bring this home to every man in this Congregation with Nathans Tu es homo Thou art the man that piercedst Christ and every one of us were that question put to us seriously which was to him scoffingly Prophesie who smote thee may without the gift of prophecying returne the answer It is we that smote him And now methinketh every one of us should look upon him whom we have pierced and bespeak him in this or the like penitent language Blessed Jesus my sinnes pierced thy side and hands and feet shall they not my heart they bruised thy body shall they not my soul they fetched blood from thee shall they not tears from me they made thee heavy to the death shall they not make me penitent to life the Heavens were hung in black at thy passion and shall not I be cloathed in mourning the rock rent and clave asunder at thy suffering and shall my heart be more stony and obdurate than the rock Oh! my brethren let us both duly meditate on our Redeemers sufferings and our sins as the cause of those sufferings and that so long till our hearts be not only bruised but broken our head not only become dew but waters and our eyes not as a bucket but a fountaine of tears And thus I have given a dispatch to the mourning which was the matter of the prediction I now proceed to the other which is brought in by way of allusion in those words As the mourning of Hadadrimmon in the valley of Megiddon Which words I shall desire you to look upon with a double aspect to wit as they are in themselves and as they stand in connexion and accordingly there is a double assertion to be handled The mourning of Hadadrimmon in the valley of Megiddon was a great mourning The mourning of Jerusalem shall be as great as the mourning of Hadadrimmon 1. I begin with the absolute consideration of the clause which implyeth the mourning of Hadadrimmon to be very great in discussion whereof I shall enquire What the mourning of Hadadrimmon in the valley of Megiddon was Wherein it appeared to be a great mourning What reason there was for the greatness of that mourning 1. In answer to the first of these it will not be amiss to take notice of the various reading of and glosses upon these words 1. The Septuagint construe Hadadrimmon and Megiddon as appellatives and read the clause thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a pomegranate cut down in the fields of which reading the Greek Fathers give a double construction Theodoret borroweth the allusion from the noise which the woodcleaver maketh when in hewing down a pomegranate or any other tree he fetcheth as it were a groan at every blow he maketh but St. Cyril more probably conceiveth that it alludeth to the grief of the owner whose Orchard of pomegranates is cut down against his will as we have sometimes beheld in the late war a goodly Grove or Orchard for the safety of an adjacent Garison hewed down to the sorrow of the possessour 2. The Generality of Interpreters and most probably construe Hadadrimmon and Megiddon to be proper names but yet with variety By the more learned among the Hebrews saith Vatablus Hadadrimmon is thought to be the name oujusdam viri insignis ac cluri of some famous and eminent person who was cut off at Megiddon to the great sorrow of the people The Caldee Paraphrast takes it to be the name of him who slew Ahab the Son of Omri But S t Hierom and most rationally conceiveth it to be the name of some Fort or Town or Village near to Megiddon We read in the Story of the Kings that King Josiah going forth against Pharaoh Necho King of Aegypt was slain by him at Megiddon and consequently the mourning in the valley of Megiddon is the mourning for Josiah who was there slain And it is called the mourning of Hadadrimmon either because near that place he received his deaths wound or in that place the mourning for him began 2. That which is next to be resolved is Wherein this mourning appeareth to be great The Answer to which is returned from that in the Chronicles And all Judah and Jerusalem mourned for Josiah and Jeremiah lamented for Josiah and all the singing men and the singing women spake of Josiah in their lamentations to this day and made them an Ordinance in Israel and behold they are written in the Lamentations Where we may observe the greatnesse of the mourning in three respects namely the measure the extent and the duration It was Luctus intensus publicus perpetuus a vehement a common a permanent and consequently a great mourning 1. The mourning of Hadadrimmon was a very intense mourning the first word which is there used signifieth to mourn as one doth ob rei charissimae amissionem for parting with what is most dear and certainly where there is a dearnesse of affection there cannot but be an excessive lamentation The Greek there rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very significant also to note an high degree of sorrow It is not unworthy our observation that the two preceding similitudes of a first-born and onely Son are designed to expresse intensivenesse of sorrow for though that conceit of St. Hierom be ingenious that he whom they pierced was unigenitus proprietate naturae primogenitus à mortuis resurgentium the only begotten by the propriety of his divine nature and the first begotten of them that rise from the dead the only Son of his Father and the first born of his Mother and that in that respect there is a congruity yet doubtlesse the true reason of using those comparisons is upon the account of the mourning The losse of any Child much more of a Son of a younger

but especially of the first-born of one among many chiefly of an only Son cannot but be matter of exceeding grief and yet as if these were not full enough here is another similitude annexed which therefore doubtlesse was a sorrow exceeding the former and consequently this mourning of Hadadrimmon was very intense 2. Yet further this monrning was great in the extent because a common and publick mourning The mourning might begin at Hadadrimmon but it went through all Judah and Jerusalem Countrey and City rich and poor high and low People and Prophets for Jeremiah is mentioned in particular do all bemoan his death Indeed all were concerned in his death fit it is that all should share in the sorrow a publick losse calls for publick mourning 3. Adde to this that it was a continued mourning It was made an Ordinance in Israel either that every year there should be a sorrowfull commemoration of him or that the singing men and the singing women should upon all mournfull occasions speak of him in their lamentations yea to perpetuate the mourning Jeremiah composed Lamentations which some conceive to be that which is extant those words seeming very apposite to Josiah where it is said The breath of our Nostrils the annointed of the Lord was taken in their pits of whom we said under his shadow we shall live among the Heathen But the whole scope of that Book plainly refers to the Captivity which was after Josiahs death and therefore it was some other which Jeremy composed thereby endeavouring that what Venus saith in the Poet concerning her Adonis Luctus monumenta manebunt Semper Adoni mei repetitaque mortis imago Annua plangoris peragent simulamina nostri the mourning for Josiah might be continually renewed No wonder if upon all these considerations in progressu temporis abiit in proverbium as one well observeth it became a Proverb among the Hebrews planctus Hadadrimmon as planctus Adonidis was among the Gentiles and both designed to expresse an exceeding great sorrow 3. But why this great mourning of Hadadrimmon that is the last Question which when answered we shall find that it was not a foolish humour fond passion but a just and rational though a great mourning More particularly there are eight Considerations which did serve to greaten the mourning of Hadadrimmon 1. The occasion of their mourning is Death not a slight wound that might be healed not taking captive for which a ransome might have been accepted but death from which there is no return to life When we mourn for the dead we mourn in this respect as without hope of enjoying their society any more in this world and therefore no wonder if it be in a great measure 2. The death which occasioneth this mourning is of a King Know you not saith David concerning Abner that a great man is this day fallen in Israel yet he was far inferiour to a King Howl ye Firre-trees saith the Prophet for the Cedar a tall and stately Tree is fallen The King is not only superiour but supream in his Kingdome so that when he dieth the Sun as it were sets fit it is a night of sad mourning should follow Thou art worth ten thousand of us say the people to King David not flatteringly but truly as one Sun is worth ten thousand Stars In uno Caesar insunt multi Marij there are many Mariuses in one Caesar so that in mourning for a King we mourne not for a mean but a great Person nay not for one but many thousands at once What heart so hard which will not mourn bitterly to see ten thousand men lye dead in the fields 3. The King whose death is bemoaned was their King who mourned for him it was the King of Judah whom all Judah lamented Behold we are thy bone and thy flesh said the Tribes of Israel to David so may all people say of their own native King can it choose but grieve a man to have his bone broken or flesh mangled yea what the head is to the body that is the King to his Kingdome if any one of the members be in pain the rest are sensible of it but surely all of them cannot but be affected when the head is to be cut off 4. This their King whose death they bemoaned was a good King and that must needs aggravate their mourning The Chaldee paraphrast maketh mention here of a mourning for two Kings Ahab the son of Omri and Josiah the son of Ammon Ahab was a wicked King and yet lamented it seemeth he is a very bad King for whose death the people have not cause to mourn Josiah was a good a very good King how good will appear anon no wonder if there were a great mourning Those characters The light of our eyes and The breath of our nostrils though in some sort they belong to all yet more especially to good Kings well may our eyes weep when their light is put out and we sigh when the breath of our no strils is ready to expire A good King is Pastor populi the Shepheard of the people no wonder if the sheep be scattered when the Shepheard is smitten Pater patniae The Father of his Countrey well may the children grieve when their Father dyeth Sponsus Ecclesiae The Bridegroome of the Church and shall not the Bride mourn when the Bridegroom is taken away 5. The death of this good King of Judah was untimely in the slower and strength of his age Had he dyed as David did when he was old and stricken in years it might justly have been expected but to dye in the midst of his dayes whilst he was young was sadly to be lamented 6. This early death was not by some disease but by slaughter Had he with Asa been diseased in his feet or any other part of his body and dyed in his bed it were not so dolefull but to be snatcht away whilst he was in full vigour and health of body could not but be matter of sad complaint 7. This violent and immature death was that which their sins brought upon him This good King used his utmost endeavour to quench the fire of Gods displeasure but notwithstanding saith the Text The Lord turned not from the fiercenesse of his great wrath wherewith his anger was kindled against Judah and accordingly he began the execution of his wrath in bereaving them of so good a King and had they not reason to mourn for his death whenas it was that which their own sins had accelerated 8. Lastly The fall of this King was a presage of fatal ruine to this Kingdome what the pillar is in the house the corner stone in the building that is a pious King to his people and surely as the removing of the pillar and taking away of the corner stone weakneth the edifice so doth the death of such a King especially shake his Kingdom Besides God had declared by Huldah the Prophetesse to this

him and his people according to the Ordinance of Moses and at the observation of which that it might be the more solemn and splendid were the Singers imployed according to the Command of David It was not for nothing that the name Josiah was given him which according to the most probable Etymology I have met with is as much as the fire of the Lord. He was indeed ignis Dei and that both consumens and consummans The fire of his zeal did purge the Land from that idolatry which had been committed breaking down the Altars of Baalim the Images that were in high places cutting down the groves and the carved and molten Images and Idols that were in the Land and withall it did renew and refine the worship of the true God which had been disused and depraved in his Predecessors Reigns It is likely some of our fanatick zelots will be ready to blame King Charles for not imitating Josiah in pulling down those things and places which had been abused to Romish superstition as he did those which had been the instruments of Heathenish Idolatry But truely such zeal had not been a divine fire but wilde fire nor would Josiahs pattern have warranted it It was not lawfull for the Jews to make use of the idolatrous places for the worship of the true God since they were confined to that particular place which the Lord had chosen neither were the Images and Idols capable of being so made use of But here the case was far otherwise since those places and things were easily converted to a religious which had been perverted to a superstitious use Besides I suppose none will assert that there is as vast a distance between a Protestant and a Papist as there was between a Iew and a Gentile or is now between a Christian and a Pagan and therefore the like degree of zeal is not requisite against the one as the other As for our late Soveraigne however falsly calumniated in this particular he was though a prudent yet a real and zealous adversary to whatsoever is truely called Popery nor was he backward upon all just occasions to shew himself so But the truth is as our sad experience informeth us there were another sort of men whose head-strong violence at that time deserved and required his just indignation As to the matter of Gods worship his desire and design was like Iosiahs that it might be decently and solemnly performed that the ancient and primitive usages when Christianity first began to flourish might be brought again into practice and as it is said concerning the Passeover kept in Iosiahs time that there was no Passeover kept like it by any of the Kings of Iudah so may I truely affirme the publick outward worship of God was not so reverently decently and yet not superstitiously celebrated in any time of the former Kings of England as it was in the former part of the Reign of King Charles the first 6. Iosiah was a man of a very tender heart when he heard the curses which were denounced out of the Book of God against Ierusalem and the inhabitants thereof he rent his cloaths and humbled himself before God bewailing and trembling at the miseries which we●e coming upon his Subjects And was not Charles the First a tender hearted King how did his heart smite him for giving way to the death of the loyal and wise Earl of Strafford Will you believe his own words This tenderness and regret saith he I find in my soul for having had any hand and that very unwillingly God knows in shedding one mans bloud unjustly though under the colour and formalities of justice and pretences of avoiding publick mischiefs which may I hope be some evidence before God and man to all posterity that I am far from bearing justly the vast load and guilt of all that blood which hath been shed in this unhappy War How deeply was he sensible of the Irish outragious cruelties Hear his appeal God knows as I can with truth wash my hands in innocency as to any guilt in that Rebellion so I might wash them in my tears as to the sad apprehensions I had to see it spread so far and make such waste When through the unhappy division between him and his two Houses of Parliament and his enforced recesse from them he foresaw what calamities were likely to befall his Kingdom of England how did his heart bleed with what earnestnesse did he once and again importune his enemies to a Treaty and when with much ado he obtained one what fair terms of peace did he offer Shall I give you his own language Though I could seldome get opportunity to Treat yet I never wanted desire or disposition to it and again I was willing to condescend as far as Reason Honour and Conscience would give me leave 7. That expression concerning Iosiah is very emphatical Now the rest of the acts of Iosiah and his goodnesse or according to the Hebrew kindnesses What eminent kindness did Charles the First vouchsafe to his faithfull servants in particular and to all his Subjects in general he seldome or never suffered any service done to him to passe unrewarded and he was still ready to yea accordingly did Pass many Acts of grace and favour to his people 8. Finally In the close of the narration concerning Iosiah its said and his deeds first and last Behold they are written in the Book of the Kings of Israel and Iudah Manasseh his first deeds were bad exceeding bad but his last good very good Iehoash his first deeds were good He did that which was right in the sight of the Lord all the dayes of Iehoidah the Priest but his last deeds were bad hearkening to the wicked counsel of the idolatrous and bloody Princes of Iudah but Iosiah his deeds were good first and last In the eighth year of his Reign whilst he was yet young as being but the sixteenth year of his age he began to seek after the God of David his Father and so he continued to the last year of his Reign and day of his life Our Charles was at the first in his tender years a Prince of great hopes nor did he forsake that path of Religion and virtue which at first he had taken up to the last Notwithstanding many strong temptations and sore tryals he retained his integrity Hear his own words What tumults and Armies could not obtain neither shall restraint The fear of man shall never be my snare nor shall the love of liberty entangle me neither liberty nor life are so dear to me as the peace of my Conscience the honour of my Crown and the wellfare of my People and how fully did he verifie his saying The cursed proposals of his cruell enemies he with scorn refused even then when death as it were looked him in the face having no doubt before his eyes that of our Saviour to the Angel