Selected quad for the lemma: death_n
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A23813
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The grand conspiracy of the members against the mind, of Jews against their King as it hath been delivered in the four following sermons / by John Allington, (a sequestered divine).
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Allington, John, d. 1682.
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1654
(1654)
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Wing A1209; ESTC R15485
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77,977
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218
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forged against poor Naboth was in 1 King 31.10 Thou didst blaspheme God and the King Whereas then the Jewes were in the Book of God thus instructed of the Majesty and excellency of a King Exod. 2.28 Their Law forbidding them to revile their God or so much as in thought to curse the King Eccles. 10.20 't is no wonder to hear them disclaime their Soveraign and to deny him their King whose life they hunted after Shall I Crucifie your King saith Pilate The chiefe Priests answered We have no King but Caesar Though they destroyed and made away him who was indeed their King yet they would not subscribe they would not as King own either the butchering or betraying of him so that you see both Pilate and the chief Priests both Jew and Gentile they would both wash their hands from this foul offence they would not did not put a King to death The Judgement both of Jew and Gentile was against it The Application of this point shall teach us to take heed that we do not betray our Consciences that we do not either for fear or favour for covetousnesse or malice go against our own Consciences do against our own Judgement Most true it is that of the Poet Nemo repente fit turpissimus No man at the first mounts to the height of wickednesse but he who declines his Judgement and he who can stretch or shrinke his Conscience as advantage admonisheth such a one is preparing to all manner of enormities Pilate and the chief Priests in my Text they are fearfull examples of this truth for when Fear sate upon the Bench and Malice stood Solicitor at the Barre the poor King with all his Innocence and for all his wisdome was sure to miscarry in the tryall Mat. 27.24 When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands saying I am innocent of the bloud of this just person See here in Pilate how Affection and Judgement how Fear and Conscience struggle his Judgement that tels him the person was just the bloud innocent the King faultlesse and therefore as if the washing of his hands would have cleered his Conscience he calls for water and doth that but him whom his Judgement and Conscience pronounced innocent him whom as a just person and a King he would have delivered even him when fear suggested the fury of a multitude when fear suggested a complaint to Caesar when fear startled him with the hazard of himself then I say even him whom Judgement acquitted Fear condemnes him whom Conscience pronounced just Fear delivers up him who as a King he was loath to Crucifie even him though a King and a just one too he will rather send to a Crosse then venture a Crosse himselfe So that indeed not only the King in my Text but even Pilate the Lord President himself he had in stead of a Scepter but a Reed a Reed shaken with the winde a Reed not able to stand in judgement a Scepter that must bend as fear would have it When Caiaphas sate in Councell on the King in my Text you shall finde he did not consider what was just but what was safe John 11.49 Ye know nothing at all as if he had said if ye move upon Principles of Right Law and justice ye can do nothing by them ye cannot take him away but if ye consider the exigences of State the safety of our selves the security of the people then expedient it is that one should die ver. 50. And indeed which of us is there that hath not a Caiaphas in his bosome Which of us is there that doth not rather consider the expediency then the justice of an Action which of us do not consider whether what we do be not rather secure then conscionable much more poising an outward broile then an inward peace and is not this the way to become as so many Pilates Men who will sacrifice both Judgement Loyalty Conscience and all honesty to avoid an inconvenience When Pilate gave eare unto his feares he feares not with the same lips to sentence whom but now he pronounced without a fault Now the good God grant that there be not a curse impending over this Land even for such Judges for such who have rather steered by their Feares then by their Consciences for such who have rather for expediency then Justice condemned the Innocent Again as Pilates feare even so the Pride the Ambition and Malice of the chief Priest these also perverted judgement and these made the Conscience passe what they pleased Mat. 27.18 Pilate knew that for envy they had delivered him the persecution of the King was a meer piece of envy they had nothing to lay to his charge nothing could they prove nay nothing did they pretend but some State and forged suggestions John 11.48 If we let him alone all men will believe on him and the Romans shall come and take away both our King and Nation Because they were jealous of the Romans therefore must he be taken away whereas indeed the Romans were reserved to be the avengers of his bloud The Romans came not till that time was come in which his bloud was required of them and their children vers. 12. Sometimes his charge is he made himself a King whereas indeed he was no admitted no elected but a native King born King of the Jews Mat. 2.2 yea in vers. 7. He ought to die because he made himself the Son of God see the peevishnesse of envy they accuse him for being what he could not but be from all eternity the begotten of the Father and no sooner born then born a King and yet because the Son of God and because a King he must die the death yea yet t is worth the time to see how when Envy and Malice persecutes so the person fals they care not by what means care not to ruine themselves so they see but his fall The chief Priests in my Text those who pretended their King must therefore die because if not Venient Romani the Romans will come in even these rather then he shall not die will lay down even their own necks to the Roman servitude for as if they were the fast friends and greatest honourers of Caesar who but they cry out We have no King but Caesar Crucifie Christ destroy Jesus for behold we are for the Roman party no King but Caesar They who know any thing of the Jewish story cannot but know Caesar the Roman foraine power those were to the Jews the most hatefull things under Heaven and yet to glut their spleen and to satisfie their envy behold Caesar preferred to Christ and a foraine jurisdiction before their own King to such a madnesse are men brought when leaving judgement and conscience they follow the wilde byas of corrupt affections I shall conclude this point with that of the Prophet Isay Isa. 8. 6. For as much as the people refuse the waters of
Jerusalem to you my death is the â—arbinger of many deaths For in the 29. vers. Behold the days are coming in the which barrennesse shall be held a blessing in which you will hold it easier to lie under the weightiest mountaine then under the burthen of my bloud You will rue the time that ever you Crucified your King And therefore Weep not for me but for your selves And indeed good Kings are sure Survivors must feel their losse good Kings are sure they passe to peace but seldome or never leave peace behind them And therefore the taking away of a King a good King cals for penitence and especially the taking away of this King In the fourth verse of our present Chapter Behold saith Pilate I bring him forth unto you that you may know I finde no fault in him a faultlesse King cannot be put to death without a fault would you know then whose fault it was It was Pilates fault it was the Jews fault it was the Gentiles fault yea which is more it was thy fault and my fault it was the fault even of us who live at this day our sins as well as his Subjects voted him to death It was our Pride that brought him into derision our Covetousnesse made him poor our Pomp that stripped him our Wrath that wounded him It was our Drunkennesse that made him thirst our Lust that procured his thornes our Riot that drew his bloud so that indeed it concerns not only the Jews but even us also to be penitent it concernes not only his immediate persecutors but even us also to be humbled and be cast downe for the death of our King for not his Enormous crimes but the Rebellion of his Subjects brought him to his end Act. 3.19 when Saint Peter had laid before the Jewes the murther of their King he exhorteth them in these words Repent ye therefore and be converted that your sins may be blotted out no way to be delivered from the bloud of their King but by penitence they must repent that ever they voted repent that ever they apprehended repent that ever they Arraign'd Condemn'd and Crucified their King Pilate in all emâ—nent languages proclaimed their guilt Hebrew Greek and Latine spoke their shame but not a Declaration in all the languages under heaven not all the oratory in the world no not any thing in the world but what St. Peter specifieth nothing but acknowledgement nothing but repentance can purge this guilt Repent therefore and be converted that your sins may be blotted out The way to change our guilt into an Interest the way to avoid the curse and procure the blessing of this bloud it is to be truly penitent to be heartily sorrowfull to be grieved and pricked at the very heart that we have done that for the which Royall and Divine Majesty did so deeply suffer Nor only must we repent saith St. Peter but convert also that is we must set the King upon his throne we must as Saint Paul renders it 2 Cor. 10.4 Pull down all strong holds cast down every imagination and bring every thought to the obedience of our King For he who was despised rejected of men even he was the beloved the Anointed of the Lord he who was insolently triumphed over and trampled upon by his Subjects yet even he was more then Conquerour yea he who was cut off from the Land of the living even he yet liveth and liveth the King of glory So that indeed unlesse we be converted unlesse we suffer him to raign over us unlesse we kisse reverence and obey the Son we perish from the right way we cannot avoid the guilt of his bloud In a word to conclude all with that in Rom. 8.17 If so be that we suffer with him we shaâ—l also be glorifyed with him if the King could not but by sufferings enter into his glory why should we dream or reckon upon a smoother way If he through Thorns and shame through anguish sorrow and shamefull death if he through bloud even his own bloud was forced to march unto his throne how can we hope to sit on thrones unless we will trample on thornes No Crosse no Crown It is enough for the Servant to be as his Lord enough for Christians since their King before was not even after death to be glorious And indeed did we as he so look upon the joy that is set before us as to spurne at the splendid vanities of this World had we an Eye piercing into the Heavens we would then as did he indure the Crosse and despise the shame we would not then to go to God much fear or care what man can do unto us Let us then in all our sorrowes all our sufferings in all the changes and chances of these sad Times remember we are the professed Servants of a Crucified King of a King who as to the immaturity injustice shame scorn and cruelty of his death suffered more then we can fear and all this to take away the sting of our sufferings to teach us looking upon him not to fear to suffer to teach us that his sufferings are the sanctification of ours to teach us not to value our bloud in his cause who was pleased to shed his upon the Crosse for us To that King then who bore our shame let us asscribe al honour to that King that bare our sorrowes let us give all praise to that King who gave his life for us let us give up our lives so shall we who believe him Crucified behold him glorified and out of his fulnesse receive such a glory as shall never be taken from us Which he vouchsafe who was Crucifyed for us Jesus Christ the righteous To whom be all honour and glory now and for ever Amen THE GRAND CONSPIRACY OF Jews against their King A Demonstration of the highest insolencies proceed from men of the lowest and most base Extractions THE Husbandmen Kill the Sonne Vine-dressers Kill the Heire Peasants Kill the Lords Anointed Virg. Aen. 12. v. 236. Nos patria amissa Dominis parere superbis Cogimur Herc. oet. ad fin Act. 2. O quod superbae non habent unquam Domus Fidele semper Regibus nomen LONDON Printed by E. C. for R. ROYSTON at the Angel in Ivie-lane 1654. Herc. oet. ad fin Act. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Homer Iliad 7. de foeminis Capt. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I. SIns of Ignorance sins of Knowledge some wittingly and some unwillingly put the Heir to death II. Persons eminent either for Honour or Holinesse they are the most liable to Envy Spleen Hate and Malice The Heir in whom Honour and Holinesse met in a most eminent degree him above all others did the Husbandmen put to the most Ignominie and most affliction Lam. 1.12 III. Since Covetous and Ambitious persons fear no difficulties the Conscientious and Religious should much lesse do it IV. All Conditions are comprehended under Coloni to teach that all