Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	charles_n	king_n	son_n	5,345	5	5.4847	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

of the Church of Smirna Be thou faithfull to the death and I will give thee a Crown of life And surely though I may justly take up the words of the son of Syrack concerning Iosiah in reference to King Charles his eminent goodnesse The remembrance of Charles the First is like the Composition of the perfume that is made by the Art of the Apothecary it is sweet as honey in all mouths and as musick to a banquet of wine yet with all the remembrance of his death by which we were bereaved of so excellent a Prince cannot but be bitter as gall and wormwood and would be accompanied with sighs and groans So much the rather when we sadly take notice what I shall by and by enforce that this good King like Iosiah suffered for the badnesse of his people and withal duly consider what dismal miseries upon the people followed the death of this good King When Augustus dyed saith the Historian Orbis ruinam timueramus we feared the ruine of the world was at hand What fears of utter ruine to come upon City Countrey Kingdom did possesse our spirits when our Caesar was taken from us That malice which deprived us of him debarred us of the rightful Heir so that for many years there was no King in Israel The basest of the people were instead both of our Princes our Priests now a single and then a many-headed monster usurped the rule over us during whose Tyrrany what heresies and blasphemies what confusions and distractions what decimations of the Laity Silencing of the Clergy murthering of both slavery and bondage upon all so that we were no better than captives in our own Land Who can lay these things to heart and not wish with the Prophet Ieremy Oh that my head were waters and my eyes a fountain of tears that I might weep day and night for the slaughter of the Father and ruine of the daughter of my people What as on this day thirteen years and for a long time after was only done apart and in the closets whispering our sighs to Heaven let us this day do together and openly pour out our lamentations before God and man nor let the distance of time abate our sense of that grievous blow which was then given yea let it be mournfully remembred to all Generations and that not only with tears of commiseration for the sad loss but chiefly of compunction for the great sin which is the other branch of the Application 2. As there was to be a great mourning in Ierusalem for the Crucifixion of Christ so let there be a mourning this day in the Cities of London and Westminster yea throughout the Kingdomes of England Scotland and Ireland for the Decollation of King Charles the First I would not in this be misconstrued as if I went about to equalize the sufferings of my Soveraigne with those of my Saviour far be it from me could those glorified Saints know what was done here below as I am sure the blessed Virgin Mary would be enraged against the Papists for attributing as it were to the mothers milk what only belong to the sons blood so I doubt not but that blessed Martyr Charles would be incensed against any who should name his death the same day with his Saviours as if there were any comparison between the value of the one and the other And as I do not equalize the blood of my Soveraigne with my Saviours so neither the guilt of his murtherers with theirs who put Christ to death But yet I hope without offence we may take notice how near a resemblance there was and how as in some respects the guilt of the one was far greater so in some the charge lyeth heavier against the other To which end be pleased to observe 1. In putting Christ to death they put to death an innocent man they did so in cutting of Charles True here was a disparity Christ was perfectly innocent from all kind of sin whatsoever so was not he nor any other son of Adam yet thus far a congruity that as there was no just cause for the Crucifying of Christ so neither for Beheading him Indeed his impudent enemies drew up a charge against him so did the Iews against Christ but that as full of falshood as malice They charge him with raising a war against the Parliament how justly let the date of the Commissions on both sides decide it is his own Appeale and that not long before his death They accuse him for being a Traytor to his people which was so far from being true that it was impossible since he never received any trust from them I cannot here passe by that which was very remarkable that even those who raised the war against him voted his concessions at the Isle of Wight to be so far satisfactory as that they were a just ground for a peace notwithstanding which the Rebels Army proceeded to compass his death and yet I doubt not but some of the Centurions beholding his behaviour at his death said within themselves certainly this was a righteous man 2. In putting Christ to death they crucifie a King so the Magi affirm where is he that is born King simulnatus simul Caesar he was a King by birth So was he who was on this day murthered Who can stretch forth his hand against the Lords annointed and be guiltlesse was Davids Question and justly nay will you hear one of their own putting the Question Who did ever hear of any King put to death for any crime never indeed till in this monstrous age the greatnesse of his Person being in worth above any crime as civil The truth is Kings are Gods Vicegerants upon earth their persons inviolable and their actions unquestionable yet these Miscreants lay violent hands upon the Lords annointed Indeed here the disparity is vast since he whom the Iews pierced was not only a King but a God God Man and in respect of his Deity the eternal Son of God equal with the Father But still in this a congruity that as Christ in respect of his humanity was by descent from his Parents Heir to the Crown of Iudah So was Charles to this of England and consequently in this the parallel is good that the crime in both was the murder of an innocent King 3. The murther of the Messiah was not done in a corner but openly not sodainly but deliberately and that in a formal way of arraigning accusing condemning and executing was it not so here they would not strangle him in his Chamber he was not slain in heat of blood but he is brought with premeditation to the Bar as a Malefactor a charge is drawn up against him a sentence passed upon him with deliberation his enemies adding to use his own words the mockery of justice to the cruelty of malice and at length in the presence of his people at the Gate of his Pallace he is triumphantly Executed 4. Christ

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

other collateral and allusively applyed to wit mourning for Josiah King of Judah who was shot to death with an arrow in the fields And loe this day minds us of a third mourning to wit for Charles the First King of England Scotland France and Ireland who was sentenced to death and executed upon a Scaffold by an Axe That as he was a Martyr cloathed in red so we should be mourners cloathed in black The mourning in the Text as it was for two persons so it was of two sorts a mourning of contrition for the horrid crime of piercing Christ and a mourning of compassion for the untimely slaughter of Josiah both of these meet together in that mourning which this day calls for Here is damnum irreparabile a losse a grievous losse such as could hardly be repaired and that calls for the mourning of Hadadrimmon Here is crimen incredibile a crime an hainous crime such as will not easily be believed and that calls for the mourning in Jerusalem Oh! let us mourn this day with the mourning of Hadadrimmon for the losse of Charles the First and well we may if we observe the parallel For Charles the First is dead Those who first raised a rebellious Army against him went so far as to secure that is in plain English to Imprison him and their Army will not stay there they go on to Behead him Indeed as himself tells us there are but few steps between the Prisons and Graves of Princes but yet whilst only a Prisoner there was hope of being released Charles the Second our gracious Soveraign that now is was for many years banished from his Territories an Exile in forreign parts and is through Gods mercy restored but Charles the First is dead and gone never more to appear upon earth Besides He whose death we bemoan was no lesse than a King one of the greatest Monarchs in Europe was our King by the indubitable right of succession to the Crown And he dyed not in an old decreped age but in the strength of his manhood having not lived a Decad of years more than Josiah and being of that age of forty eight so vigorous as that he was likely to have lived beyond this time Nor did he dye the common death of men in his bed but that of Malefactors upon a Scaffold where by the way the strange providence of God would be observed Oliver the Wolfe dyeth in his den whilst Charles the Lamb is brought to the slaughter But though these thoughts may justly move tears yet there are other Considerations far more cutting Such is that which fixeth our eyes upon not so much the greatnesse as the goodnesse of King Charles the First in reference to which I shall not doubt to say and saying to make it good that he was another Josiah To which end I must intreat you to sit down whilst I shall let you see how clearly the various lineaments of the one are to be discerned in the other 1. We do not find any grosse personal crime laid to Josiahs charge It is said by the son of Syrack that except David Hezekiah and Josiah all the Kings of Judah were defective he meaneth apostatizing from God to Idols otherwise we know David was grosly culpable in the matter of Bathsheba and Uriah but no such sins are fastned upon Josiah His act indeed of going to war with Pharaoh Necho is questionable but at worst we must call it a sin of ignorance since no doubt he that believed and trembled at the book of the Law would not have gainsaid Pharaoh Nechos disswasion had he been sure that what he spake was from the mouth of the Lord. But as to those vices which too often Kings especially whilst young indulge unto we read not that he is charged with them Such an one was Charles the First unspotted either with incontinence or intemperance so that even his most malicious enemies could not lay either to his charge indeed he was an exemplary pattern of the contrary virtues 2. It is said of Josiah he did that which was right in the sight of the Lord and declined neither to the right hand nor to the left This was verified in Charles the first who declined in matter of practice both hypocritical precisenesse and prophane licentiousnesse and in matters of Religion turned neither to the faction of the Schismatick nor the superstition of the Papists for which cause he commended the Church of Englands Religon to his Son Charles the Second as keeping to use his own language better than which I cannot the middle way between the Papists superstitious Tyranny and the meannesse of fantastick Anarchy 3. Josiah was very solicitous to raise money and provide workmen for repairing the house of the Lord which had been long neglected and much decayed Great was the zeal of our Charles in this respect witnesse that Mother-Church of St. Pauls in our Metropolis to which himself contributed very largely he excited many others and in the repairing of which he had made a faire progresse And though the iniquity of the late times perhaps as well out of spleen against him as irreverence to God hath debased defaced and almost ruined it by making it at once a den of thieves and a stable for beasts Yet I hope the piety of this present age being so highly encouraged by our Soveraigne that now is will make haste to fulfill that religious design in reedifying beautifying and restoring it to its pristine splendor 4. Josiah had a great regard to the Priests and Prophets of the Lord it is said of him that he set the Priests in their charges and incouraged them in the service of the Lord he advised with Hilkiah the high Priest sent to Huldah the Prophetesse and Jeremiahs lamenting his death intimateth that he countenanced him in his life yea he would not suffer the dead bones of the man of God to be touched How justly may it be said of our Charles upon all occasions he shewed himself a fast friend to the Clergy he counted them worthy of the double honour both of Reverence and Maintenance and therefore would not suffer either contempt of their Office or alienation of their Revenues Hear his own words which we all know were seconded with his deeds I am so much a friend to all Churchmen that have any thing in them beseeming that sacred Function that I have hazarded my own interests chiefly upon conscience and constancy to maintain their Rights whom the mere I looked upon as Orphans and under the sacrilegious eyes of many cruel and rapacious Reformers so I thought it my duty the more to appear as a Father and a Patron for them in the Church No wonder if the Jeremiahs of the Land mourned bitterly for the losse of such a Patron 5. Josiah was very carefull to restore the worship of God to its antique and primitive administration as appeareth in that famous Passeover which was celebrated by

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