Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	wound_v	young_a	16	3	5.7594	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

vaunting brought us all these things are passed away as a shadow c. I the pleasure of sinne passeth away but the sting remaineth to torture the sinner to eternity Believe me brethren sin is big with sorrow and shame which it must bring forth at the appointed time In that day there shall be a great mourning 2. But though this be an usefull meditation I conceive the other to be the most genuine Interpretation which construeth the mourning here spoken of to be penitentiall Indeed some Expositors glance at the mourning of the women which was in die passionis in the day of our Saviours passion when beholding his sorrowes their bowels yearned and their eyes melted with tears at which time also others of the spectators smote their breasts and were astonied But this mourning in Jerusalem was to be as appeareth by the former Verse not by the spectators but the actors in that cruell Tragedy those who pierced him and since it is set down as an effect of the Spirit of grace and supplication or as some read it lamentation which was to be poured out upon them it cannot rationally be expounded any otherwise than to intend that godly sorrow which shall in that day that is die conversionis eorum in the day of their conversion be expressed by them for so hainous a crime As it is here foretold it was afterwards accomplished On the day of Pentecost the Spirit of God did in a visible and glorious manner decend upon the Apostles to furnish them with gifts and fill them with courage for preaching the Gospel At that time one of the Apostles S t Peter preached to the Jews and set before them them the hainousnesse of the fact which they had committed and when they heard this saith the Pen-man of the Acts they were pricked in their hearts and said to Peter and the rest of the Apostles men and brethren what shall we do Whilest they heard S t Peters Sermon the Spirit of grace was poured upon them and so at once their ears their eyes and hearts were opened to hear reproof and see and bewail their wickednesse Nor was it a slight and superficiall sorrow but a great and deep mourning so deep that it went to their heart and so great that according to the Emphasis of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used it was as if the sharpest points of many poisoned Daggers and Scorpions stings had been all at once fastned in their hearts And of the word here used by the Septuagint it was such a sorrow as did cut and vexe and wound their spirits nor yet was their sorrow confined to their hearts but it breaketh out at their lips and no doubt testified it self in their gesture for the Hebrew word in the Text properly refers ad externum gestum to the outward behaviour They that had shed the bloud of Christ by the instigation of the Devil shed tears by the effusion of the holy Ghost and as they had cruelly wounded him to the death they are penitently mercifully by his Word and Spirit themselves wounded with repentance unto life From this part of my Text thus unfolded give me leave to present you with these five Meditations 1. The day of a sinners Turning is a day of mourning true conversion is ever attended with contrition Man is described by the Philosopher to be animal rationale risible a reasonable living creature endued with the power of laughing but the new man is described by the Divine to be animal spirituale flebile a spiritually living creature endued with the grace of weeping When God doth inspirare breath in his Spirit the sinner cannot but suspirare breath forth sighs when he doth infundere pour in his grace the sinner begins effundere to pour out tears Turn you unto me saith the Lord with all your heart with weeping and mourning rent your hearts and not your garments and turn to the Lord your God where you may observe that turning to God must be accompanied with weeping mourning and renting the heart with sorrow for our sins whereby we have turned from him and which seemeth a riddle but is an undoubted truth we must at once turn to God with all our hearts and with a broken heart yea that we may turn to God with our whose heart we must rent our hearts Indeed on the one hand conversion could it be without contrition will not serve Non sufficit mores in melius commutare saith St. Angustine nisi etiam de his quae facta satisfiat deo per penitentiae dolorem humilitatis gemitum contritionis sacrificium It is not enough to amend our manners for the time to come unlesse we make satisfaction for what is past by the sorrow of repentance groans of humility and sacrifice of contrition But on the other hand it is impossible true conversion should be without contrition Wash you make you clean saith God by the Prophet Isaiah to the Jews to intimate that we cannot be made clean unlesse we first wash our selves with the tears of penitential grief Godly sorrow saith St. Paul worketh repentance as the sharp needle maketh way for the thred Conversion is a Regeneration a new Birth which cannot be without pangs though not in all alike yet in all some the building which is raised high must be laid low so must that reformation which is to salvation be founded in a sincere humiliation 2. Mourning for sinne must not onely be internal but external True the Prophet Joel saith Rent your hearts and not your garments but that must be taken as a comparative not an absolute negation In that day saith the Prophet Isaiah did the Lord God of hosts call to weeping and mourning to baldnesse and to girding with sackeloth where every word refers to external expression weeping to the eye baldnesse to the head sackcloth to the body and the Hebrew word for mourning the same with this in the Text to the behaviour of the outward man We see in natural mourning when the heart is grieved it will find a vent We observe in civil mourning what correspondency there is in the habit and think we that religious mourning ought not to shew it self as well as either such I mean as the Text intends not closet sorrow for secret but publick for open sinnes This I am sure was the practice of the people of God of old who at the times of their solemn humiliation were wont to rend their garments sprinkle ashes upon their heads put on sackcloath and the like And if we reflect upon the practice of the primitive Christians we shall find penetents prostrate at the Church doore with neglected haire hollow eyes withered faces bare feet begging the prayers of Saints washing the feet of Lazars never thinking they could abase themselves sufficiently But alas how is the face of Christendome especially in our parts altered Repentance is grown stately and even upon such dayes

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

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