Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	night_n	time_n	11,545	5	3.7585	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95607	The teares of Sion upon the death of Josiah, distilled in some country sermon notes on Febr. 4. and 11th, 1649. Being the quinquagesima and sexagesima Sundayes for that yeare.	Phil-adelpho-Theo-basieus.	1649 (1649)	Wing T608; Thomason E560_18; ESTC R203771	14,321	26

speculatively for the care of his own but also practically for the cure of other mens soules yet is forced to confesse that he cannot live in so great Patience and charitie as his King could Die. For which cause hee conceives himselfe unworthy to be enquired after either for Approbation or for Reprehension And having undertaken to be Sions Pen-man though with Pans Reed in stead of Apollo's Quill hee is resolved to be known by no other Character then this of a true Citizen of Sion that he is yours in all brotherly love whether you be his so or no Yet if you be any other so he beseeches you not to separate those which God hath joyned together Love the Brotherhood Feare God Honour the King Hee desires that all three may be inseparably 1 Pet. 2. 17. joyned in himselfe and remaines Your servant in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tears of Sion upon the Death of JOSIAH c. 2 CHRON. 35. 24 25. 24. And all Judah and Jerusalem mourned for Josiah 25. 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 Ordubabce in Israel and behold they are written in the Lamentations T IS want of sorrow that is the greatest cause of sorrow Want of godly sorrow to compunction that is the cause of wofull sorrow to confusion Dives being in Torments hath not his memento given him for nothing Luke 16. 25. Son remember that thou in thy life time c. for Eternitie and Time are as different in their condition as in their continuance Heavinesse must endure for the night of this life that joy may come in the morning of Eternitie Psal 30. 5. such a Morning as never drawes to an Evening and cannot bee overshadowed with night Joy and gladnesse may be a vanitie at all times but 't is also an impietie at such a time when God calls to weeping and to mourning And in that day did the Lord God of Hosts call to weeping and to mourning Isa 22. v. 12. And behold joy and gladnesse v. 13. but what followes next Surely this iniquitie shall not be purged from you till ye die saith the Lord God of Hosts At such a time Joy is not onely a great Vanitie but also a great iniquitie a very great iniquitie For this iniquitie shall not be purged from you till ye die saith the Lord God of Hosts 'T is not an Host of men may forbid it when the Lord of Hosts calls for it Judah and Jerusalem would not be guilty of this iniquitie The Prophet Jeremie durst not be guilty of it For when God called unto mourning for the Untimely Death so untimely that time it selfe could wish to be untimed in that part of its succession the untimely death of their King Josiah their Religious their Devout their unparalelled King Josiah the Text saith All Judah and Jerusalem mourned and Jeremiah mourned and the Singing men and singing women mourned and left a Pattern of mourning to all Ages and all Sexes and all conditions and made them an Ordinance in Israel and behold they are written in the Lamentations Tears are the best comment upon the Text and they cannot be brought into method for sorrow is an ill Courtier and method is but the Courtship of Learning The eye that waters is not so quick-sighted as to spie out elegancies And where the Heart is full the Hand cannot hold till the eye hath done watering But saith Judah as he goes along mourning for he mourns till this day saith the Text and wee may trace him by his teares when I look upon the Parallel of the place Zach. 12. 11. I am directed to mourn with one eye for my King with the other for my Saviour and indeed he saith true for in this dismall Tragedie of Josiah there was very much of Christ both for the Innocencie of the sufferer and for the manner of his suffering The Archers that shot Josiah knew him not to bee King of Judah And the Jewes that crucified Christ knew him not to be their King denying Pilats question in stead of answering it John 19. 15. Shall I crucifie your King for they said We have no King but Caesar Professing that if hee were their King in their own knowledge they would never crucifie Him O Generation of Christians worse then Jewes Josiah kept a most solemn Passeover and after it was made the Paschal Lamb So Christ But with this Difference Christ for expiation and Diminution Josiah for denuntiation and increase of Vengeance Bothinnocencies suffer upon Golgotha in Christ to quicken the skulls in Josiah to increase them God permitted Christ to be slain that he might reconcile Israel But Josiah that he might reject remove it out of his sight 2 Kings 23. 27. Josiah had not fought against Necho if God had not fought against Judah He stood like Aaron betwixt the Dead and the living and God put him aside being resolved to destroy all by Death whiles Josiah lived Judah could not die and now Josiah is Dead Judah may not hope and scarce desire to live This is the Reason of the sad Dity in the mouths of all the singing men and the singing women who seem to groan and sigh out rather than sing this heavy Lamentation Ah thou bloudie Egyptian Tyrant Hadst thou brought all the plagues of Egypt with thee and left those Archers behind that shot Josiah well thou mightest have grinded Judah and Jerusalem into Powder but thou couldest never have dissolved it into Tears And now O yee singing men and yee singing women forget all the songs of Sion as if yee were already in Babylon for it will not be long before you will be carried away captive thither Let all your mirth be turned into mourning your Josiah is fallen and your Hopes and Hearts are fallen with him your voyces must fall too Yet a deeper note of sorrow your singing must be turned into groaning that your waylings may be as sad as are your spirits sigh out your last groanings and when you have thus quite mourned away your voyces then mourn out your eyes Let not the Crocodiles of Egypt outvie the men of Judah They weep over their slain traveller before they devoure him having mercy in their eyes to check the want of it in their jawes why should we that have or ought to have so much mercy in our Hearts have none at all in our eyes If this Josiah and his goodnesses 2 Chron. 35. 26. A magazine of all that 's good in all other good men layed up in one Josiah move you not yet the other Josiah in Zacharie must needs move you If not his kindnesses yet your own unkindnesses must needs excite you And were your hearts as Rocks yet struck with Moses his Rod the terrours of Gods wrath against sinners which your Josiah did undergoe in your stead there must needs issue forth Rivers of waters If you

and their first born not saved but destroyed by the sprinkling of his blood We have but one example that comes neer this and that is of our Saviour Christ And he bids the women of Jerusalem lament not for him but for themselves and for their children Luk. 23. 27. for though his death did satisfie the eternall wrath of God against other sinners yet did it open the floudgates to let in his temporall wrath upon them that crucified him by a whole deluge of Bloud But behold in this of Josiah is somewhat a more dismal Passeover For in the Passeover of Christ as it was typicall in the Lamb none but Egyptians as it was reall in himselfe none but Divels were smitten But in this of Josiah all Israel nay the best of all Israel Judah and Jerusalem nay the best of Jerusalem the Temple of God nay the best of the Temple the Altar the worship of God was smitten All the Plagues that Israel had formerly occasioned unto Egypt were now more then aboundantly repayed back again to them by the Egyptians in taking away their Josiah who stood alone betwixt them and the finall wrath of God From henceforth Jerusalem may expect to be made a Cup of trembling unto others Zach. 12. 2. and much more unto her selfe And the Inhabitants of Judah may take up that sad complaint of the Psalmist Psal 60. 3. Thou hast given us a drink of deadly wine Potasti nos Vino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremoris quod bibens homo contramiscit moritur Thou hast given us not onely a drink of deadly poyson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Jarchie that contracts and shuts up the Heart but also a drink of Palsie-poyson that first brings a shaking then death upon him that drinks it Jerusalem had such a Cup of Trembling at Josiah's death she could not but fear and tremble to think that since her sins were now so great as to make God snatch away her Josiah that he might recall the blessings of Peace and Truth which he had given they would not in hast be so little as to suffer him to renew again such blessed gifts This was the occasion of this great mourning and the condition is answerable to the occasion which is my second generall part The condition of this mourning in the train of Mourners And all Judah and Jerusalem mourned and Jeremiah lamented and all the singing men and the singing women spake of Josiah in their Lamentations c. The condition of this mourning is such as never was before nor after it all the imaginable degrees of sorrow are to be found in it Gradus extensionis Gradus intensionis Gradus Protensionis The greatest sorrow that ever was in Judah for its universality for its vehemencie for its continuance 1. Gradus extensionis The greatest sorrow that ever was for its Universality For t is Omnes singuli all Judah and Jerusalem in general Then Jeremiah and the singing men singing women in particular in their severall consorts and companies nay in their severall Families saith Zach. 12. 12 13. And the land shall mourn every family apart the family of the house of David apart for the great losse that is befallen the house of David And the family of the house of Levi apart for the great losse that is befallen to the house of God Every family apart for their great losse in the losses of the house of David and the house of God If true griefe of heart could endure to be Ceremonious it would here easily find an employment for a Litania major and busie another Gregory for here is a Mauritius too slaughtered by the Captain of his Armies to order this sad Procession wherein all the Families of Iudah and Ierusalem apart do bewaile and lament the losse of their dearest Lord the onely joy of their hearts whiles he lived and now dead the greatest griefe of them But I can take notice onely of their Passion which makes them cry out with great earnestnesse but greater sorrow in this dreadfull Quaking of men as those of Constantinople sometimes did in that dreadfull quaking of the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus Deus Sanctus Fortis Sanctus Immortalis miserere nostri Holy O God Holy O mightie Holy ô Immortal have mercy upon us have mercy upon us that are living who hast already magnified thy mercy towards the dead in taking him away by death from the insupportable miseries of this wretched life But why is there no mention of Israel in this Universall sorrow of all Judahs and Jerusalems mourning for Josiah I answer they were not so happy though this happinesse was the greatest of miseries they were not so happy as to have any share in this losse and therefore not in this Lamentation this sorrow had too much of God for the Israelites to be partners in it who had so little of God left in them Nay who had so desperately fallen away from him which Apostasie of theirs is remarkably set forth by one of their own writers R. David Kimchi upon Hos 3. v. 4 5. The words of the Prophet are these Verse 4. For the children of Israel shall abide many daies without a King and without a Prince and without a Sacrifice and without an Ephod and Teraphim Verse 5. Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse in the latter dayes The fourth verse sets down Israels captivity for their sin The fift verse their Restauration for their Repentance And Kimchie upon those words gives us this glosse The children of Israel saith he did in the daies of Rehoboam reject or forsake three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did reject the kingdome of Heaven in forsaking God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Kingdom of the house of David in forsaking Rehoboam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the house of the Sanctuary or temple of Jerusalem in setting up Calves at Bethel And in these three consisted their captivity Therefore in the fift verse where is promised their Restauration the Prophet saith they shall return again to all these They shall seek the Lord their God there is promised their return to the Kingdome of Heaven And David their King there 's promised their return to the house of David And shall fear the Lord and his goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonum ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kimchie that is His Sanctuary There 's promised their return to the house of God In their defection from these was their Apostasie in their Apostasie was their miserie and captivitie Before their Revolt in King Davids time it was O Israel trust in the Lord and he shall redeem Israel from all his sinnes Psal 130. But after Jeroboams Rebellion and Revolt from the house of David we find that Israel had not one good King in many successions of Ages and that it had very little share in