Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	transgression_n	6,929	5	10.8054	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23819	The regal proto-martyr, or, The memorial of the martyrdom of Charles the First in a sermon preached upon the first fast of publick appointment for it : an appendix to The grand conspiracy / by John Allington ...	Allington, John, d. 1682.	1672 (1672)	Wing A1214; ESTC R14382	21,772	40

window that first le ts in the thief consent the pass by which the Destroyer entreth into our Souls if it be so that Consent makes us guilty even of the sin of others for if Consent abstracted from all outward Action makes the whole Man guilty if guilt takes its rise not from the Act but from Consent it is all a matter who Acts for who ever consenteth he is also guilty In the Beginning of Time when the Devil first endeavour'd to bring sin into the World He took upon Him the form of a Serpent Gen. 3. in that he spake unto the woman told Her God meant nothing less than what He said That they should die yea rather they should become as Gods and all this only to gain a Consent so that it was consent that brought Sin into the World it was Consent that made Eve a sinner Consent that made Her guilty of the Devils Machination On the other side when our blessed Lord and Master come to Destroy the works of the Devil The Devil He could gain no Consent and therefore though He set before him All the Kingdoms of the World and the glory of them yet saith our Saviour John 14. 30. The Prince of this world cometh and hath Nothing in me Let the Devil and His Angels do all they can they can get no ground they can have nothing in us or any of us but with consent only so that of all things that are under our power of all the Talents committed to our charge we ought to be more choice of none than of this we have now in Hand Our Consent 'T is this that makes us miserable This that makes us happy it is this that maketh us virtuous and 't is this that makes us vitious 'T is this that makes us God's and 't is this that makes us the Devils 'T was Consent that made the Devils suggestion become Eves sin it was consent that made Eve's entisement become Adam's Transgression and it is consent that makes every Tentation become our guilt so that you see to very great purpose it was here observed that though Saul was not an Actor yet He was a Consenter to his death Whereas then the Business of this great Day is to be Humbled before the great God for the foulest Murder except that of the Son of God that was ever read on it concerns every of us to lay Hand upon the Heart and as the Twelve did when their King and Master foretold His Treachery to say Master Is it I Math. 26. 22. It concerns every of us to consider how far we were toward the guilt of this great Crime How far either by way of Default or Consent we have drawn up even to this Murther 1 Tim. 5. 22. Lay Hands suddenly on no Man neither be partaker of other Mens sins This exhortation of St. Paul not only admonisheth Timothy to take Heed of sinning by an over-hasty either Ordination or Absolution But also to take heed that He become not a Party or partaker in other Mens sins Now the great sins which we are this Day or at this Time to recollect it is the Murder of God's Anointed the betraying and butchering of our King Now this though it was Paucorum Crimen the abominable acting of some few yet it was Multorum Delictum the Failance and the sin of too too many and that upon these Accounts 1. In Respect of Acts Antecedent and going before 2. In Respect of Acts Consequent and following after Upon both which we shall find Consent and Guilt it will rise like a Land-Flood and carry almost all afore it so that albeit few were those who washed their Hands in His Blood we shall find few also are those who are not besprinkled with it First Then let us consider what previous and antecedent Acts may involve a Guilt in this Murther I shall instance only in Two 1. A Provocation of our God 2. A Desertion of God's Anointed For both these are as the School speaks Volitum in Causa a consequential consent or a consequential guilt First It is a Consequential Consent and guilt to do that which provoketh God to inflict such a Judgment so that in our provocation of God to permit this Murder we have contracted enough to call for our Tears For if gracious and good Kings be the Blessings of God upon a People certainly the Removing of such must needs be upon a provocation and nothing can be so but our sin Amongst us Men we justly account Him a partaker who is a Provoker unto sin He that provokes a Man to Anger provokes a Man to Drunkenness provokes a Man to Steal he is doubtless a partaker even in his sin Had Job cursed upon the provocation and instigation of his Wife She as well as He had been guilt Not Amnon alone but Jonadab who promoted and provoked was guilty in his lust 2 Sam. 13. Now look what is the provoking of a Man to sin proportionably the same is the provokeing of our God to Judgment A sin undoubtedly for only sin can do it and sin can do it even to as sad a Judgment as to permit the Murder of a good and a precious KING 2 Sam. 12. When the Child gotten by David in Adultery was delivered the Lord sent him word v. 14. That Because thou hast given Occasion to the Enemies of the Lord to blaspheme the Child that is born unto Thee shall surely die The sin of the Father it had an influence even upon the death of the Child because Thou hast given occasion therefore shall the Child die And even so because we provoked the Lord therefore did God suffer His Anointed to be thus smitten And indeed the School very well observes there is Volitum in Causa as well as Directe Voluntarium There is an indirect consent and a consequential willing of a Thing as well as a down-right and voluntary consent insomuch that many a Man gladly and willingly consents unto the cause who perfectly abhors and abominates the effect and yet where there is an inseparable coherence He who directly wills the one he doth consequentially will the other As for instance The Men of the first World Gen. 6. 5. They did directly will and consent unto those abominations and wickednesses for which God threatned yea and resolv'd to drown the world But as to the Drowning of the World they gave no consent nor had no will But for as much as they willed that which necessarily brought on the other therefore they were Volitum in Causa They were the consequential willers of their own Ruine For their sins provoked the Deluge Gen. 18. 20. Even so the Men of Sodom they had no will to have had Them and Theirs destroyed with Fire and Brimstone But being they continued to Act and do that whose cry clamored to Heaven for vengeance and for this Vengeance Therefore even they were Volitum in Causa they were the consequential cause and provoker of their own destruction And

this you shall find is gathered even from the very language of God Himself for the Lord by his Prophet Rebuking Israel Thus saith Why will you die O House of Israel Alas Israel had no mind no will in the world to die They would never have given suffrage or consent to their own death And yet for as much as they willed that which would infallibly bring death upon them God lays their death even to their own charge and makes their destruction an act of their own will saying Why will ye die O House of Israel Now as the Men of the old World the Deluge as the Men of Sodom their Fire and Brimstone and as Israel their Destruction so were all we the cause of the Kings death who continued to commit those sins and to act those wickednesses for which God was resolved to deprive the Nation of so great an Happiness 2 Chron. 35. We read how Josiah going out to Battel was slain before Necho King of Egypt Now Josiah was so good a King so right-hearted toward his God so Religious and so zealous of his Honour that it is generally concluded He was slain not for His own but for the sins of His People insomuch that some conceive Jeremiah made his Lamentations with Order unto him That Soveraign whose Murther we this Day Commemorate He was never so much Charls le Grand as He was le Bon. He was never so Great as he was Good He was to say no more as Gold tried in the Fire exact and pure or as Saul for height even so He for Piety was far above his Brethren and yet even He could not stand before His Enemies The Lord went not out with His Armies He fell as did good Josiah before the Uncircumcized And why so Was it for want of Valour or Prudence or Skill in Feates of War No He had all these what then Truly it was because the Sins of His Party fought stronger against Heaven than their Armes could do against the Rebels The lowd Volly of Oaths discharged against God Himself The Drink Offerings of the Mighty The Rapine Plunders and abominable Exactions done in his Name This made our King miscarry this prevented God from going out with our Hosts These Achans so troubled our Israel that as God the Son King of the Jews was smitten wounded and slain for the Transgressions of His People Even so the Transgressions of His People the sin of his Three full and flourishing Kingdoms these were the Provocations and these a great cause why God took away so great a blessing and delivered into Bloody Hands so innocent a KING 1 Sam. 12. 25 If ye shall do wickedly ye shall be consumed both ye and your King It is not said if ye and your King do wickedly then shall both be destroyed but it is onely said If ye shall do wickedly yet both ye and your King shall be consumed Whence it clearly appears to me that the provocation of a people and the sins of a Nation they may and oft have a great influence upon the death of a King and that a King may be taken away not so much for his own as for their Transgressions And therefore I beseech you all in the name and fear of God if it onely be that you may live peaceably and plentifully and every man sit quietly under his own vine and comfortably eat the fruit of his own labours let us therefore forbear any longer to provoke our God Forasmuch as swearing and whoring and drinking prophane and ungodly Ryots Forasmuch as doing wickedly may again provoke God to consume both us and our King let us upon this day of solemn Humiliation and Fasting for the glory of our God for the safety of our King for that sad share which we contributed toward this so foul a murther let us sow in tears that we may reap in joy let us henceforth abhor at least those sins which gave the Rebellious an advantage those sins which gave occasion to the Enimies of the Lord for to blaspheme and to say the Kings Friends they were onely Libertines Papists Atheists horrible Swearers and Blasphemers Enimies to God and the power of Godliness I beseech you for Gods sake that all who profess Loyalty may profess piety that Fear God and honour the King may be as close in our hearts as we find they stand together in the Book of God and then I am sure we shall ever prevent this first guilt the provoking of God to take away or to permit the murther of our King Secondly A second consequential Consent or previous disposition to the destruction of Gods Annointed it was The deserting of him Non obstans the not preventing the not bindring of it whilst yet it was in our power And this is an undoubted way of contracting guilt from the sin of others he who hinders not what he may and where he is bound doubtless he is volitum in causa of what effect followeth upon this culpable neglect As for instance he who stands or sits before a window thorow which the wind blows and the snow or rain beats if he will neither remove thence nor pull to the cazement he is undoubtedly a consenter to his own wetting and a consequential willer of his own cold-taking for he both might and ought to have prevented it That Father or Mother who by a timely and seasonable correction might have kept their children from lewd and vile courses and have not endeavoured it such parents they have a guilt even in their transgressions even in the misdemeanors of such children For 1 Sam. 3. you shall find God threatens a judgment upon old Eli because his sons made themselves vile and he restrained them not because old Eli hindred not when he might the Lord imputeth a portion of his sons sin even unto him Now to apply this to our present purpose First Had the people of this Nation kept close and conscientiously to their Allegiance and their Oaths there had been no Rising had they kept those cazements as they were close shut the Tempest of War and the Storms of Blood had never broken in yea had they clapt them to when they first opened there had been an end For to speak in the phrase of our Royal Martyr When the Devil of Rebellion first turn'd himself into an Angel of Reformation Whilst yet the Religious Mask of the Godly Party had but one Presbyterian Face to cover the Vizard might easily have been knockt off before numerous Faces and many Factions appeared under at first but one godly Hood before the Prince of Darkness transformed himself into an whole Firmament of New Lights the King in the right sense might have been secur'd For at first what Elisha said to his Servant was with us most true There was more for us than was against us more for than against the King But with a Non Obstante for not using the means and power they had for not preferring a publick and