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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	father_n	king_n	year_n	9,652	5	5.2913	4	true

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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

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

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

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