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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's our King that 's our Governour ambition luxury covetousnesse malice these are they which would reign these are they which would give Law unto us but I have abundantly shewed you it is the Mind and the Mind only which God hath entrusted with this power not sin under any pretence of Law whatsoever but the regenerate Mind is that must reign over our mortall bodies not the Law of the Members but the Law of the Mind is that we must hold to yea for this Law we must war in defence of this Law we are bound even to die the Death So fight I saith St. Paul not as one that beateth the Aire but as one who had a reall enemy to subdue for it straight followes contundâ— corpus meum I beat I chastise I bruise my body he would rather live upon Bread and water then suffer his members to give Law unto him And indeed this is the fight that good fight we are all to finish this that fight in which striving we must resist unto bloud every imagination every thought every desire lust or act which exalts it self against that knowledge and Law of God This we are to bring under this we must lead captive for not a member can go to Heaven which doth not orderly follow the Mind thither In a word to conclude all It is an observation amongst controversall Writers and too true That when mens affections and Members do frame Opinions and pass Lawes men are much more earnest in defence of such errors then are sober Christians in the maintenance of what the mind and solid judgement proposeth to them there is no diligence no care no means wanting in the pursuit of that which the affections and members declare expedient And indeed in this my hearts desire is the minds of us all should be instructed by our common enemy that is to follow with more earnestnesse the War and Duties which God requireth we should manage against the Rebellious Members so shall God of his Mercy then give grace unto the Mind that it may subdue the Members that so the whole man may from this his Militant Kingdom of Grace be translated and advanced to his Eternall and Triumphant Kingdom of Glory and that for Christ Jesus sake the only King without rebellious members To whom with the Father and the holy Spirit be all Honour and Glory now and for ever Amen Sit Deo omnis gloria THE GRAND CONSPIRACY OF Jews against their King A SERMON Preached in August 1647. ROM. 5.7 Scarcely for a Righteous Man will one dye yet peradventure for a Good Man some would dare to dye LONDON Printed by E. C. for R. ROYSTON at the Angel in Ivie-lane 1654. SERM. II. Preached 1647. JOHN 18.36 Jesus answered My Kingdom is not of this World if my Kingdom were of this World then would my servants fight that I should not be delivered to the Jews OUr Blessed SAVIOUR Born King of the Jewes is in this Chapter brought in question for his life accus'd arraign'd and condemn'd for the defence of his Birth-right A dangerous thing it seems to be born a King But yet behold he hath a Personall Treaty for it and that not in Patmos but in the City Royall he is brought before Pilate to whom even in Jerusalem as my Text tels you he put in this answer My Kingdom c. In the words are here two generalls I. An Assertion a Kingdom I have but my Kingdome is not of this World II. The Proof of this Assertion If my Kingdom were of this world then would my servants fight c. 1. Oâ— the Assertion a Kingdom I have but my Kingdom is not of this World That Christ had and hath a Kingdome this the very first Particle in his answer doth imply Regnum meum my Kingdom now a Kingdome there must be in which he hath a property or else he could never have said My Kingdome is not of this World and again If my Kingdom were of this World then would my servants fight And indeed thus Pilate understood him for in the verse immediately following Pilate replieth Art thou a King Yea in his Condemnation Pilate thus testifyeth of him Jesus of Nazareth the King of the Jews A King he was and a King of the Jews too for Tell the Daughter of Sion Behold thy King cometh unto thee meek and sitting upon an Asse The King of Sion a meek King and this was indeed his ruine for a meek King is no fit King to be King of Jews Had he come to Sion as a Lyon of the Tribe of Judah had he come in fury had he manifested his power in the confusion of some thousands of them then he should have been King then Grandees as well as the Boyes would have cryed out Hosanna in the Highest But if he come without his Militia if he come meek and sitting upon an Asse if he be content for the peace and happinesse of his people to make himself a Sacrifice to vail his Majesty and lay by his Scepter Then as if he were in a condition not fit to governe they apprehend his person Declare against him and though they can prove nothing they deliver him up to be judged by a Foraine power So that what we sometimes said of a neighbour King that he was Rex Galliae but not Gallorum King of France but not of French men Even so might our Blessed Lord and Master say he was Rex Mundi sed non Mundanorum He was King of the world though not King of the Men of this world a Kingdom he had but saith he My Kingdome is not of this world Now for the better explication of this assertion we shall proceed by these three degrees 1. The Kingdome of Christ is over this world 2. Christ hath a Kingdome in this world 3. The Kingdome of Christ is not of this world First The Kingdom of Christ is over this world Psal. 99.1 The Lord is King be the People never so impatient The Lord is King even our blessed Lord and Saviour and that not only as God but even as Man also For being it is said that All power is given to him both in Heaven and in Earth Clear it is that he hath and that he hath as Man too power and dominion even over the whole World For being it is said All power the Power of Soveraignty and Dominion cannot be exempted And being it is said All power is given This shewes in what capacity he hath this power to wit in that by which he is lower then the Father in that by which he is made capable to receive ex dono to take of gift in that by which he is become the Saviour of the world So that indeed the same person who was the Saviour he is also the Soveraign of mankinde And this may not improbably teach us that Kings his Vice-gerents they are proportionably Saviours as well as Soveraignes nursing Fathers as well as potent
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