Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	good_a	life_n	16,696	5	4.8534	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48660	Sad memorials of the royal martyr, or, A parallel betwixt the Jewes murder of Christ and the English murder of King Charls the First being a sermon preached on the solemnity of His Majestie's martyrdom in the Cathedral-Church of Sarum, An. Dom. 1669 / by T.L. ...	Lambert, Thomas, 1616-1694.	1670 (1670)	Wing L244; ESTC R8199	19,276	39

without the Holy Spirit of God Religion hath still the same Embassy and Ministration the World hath the same needs Vice and Sin hath the same baseness the Rule hath the same perfection and the Holy Ghost hath the same efficacy But I conceive the reason of the so great difference ariseth principally from these two things 1. From the different temper of the hearers then and now 2dly From the different way of working preaching and ministration then and now As for the temper of the Primitive hearers this is certain They were more simple serious and sincere Religion to them was a thing in earnest the interest of their Souls and eternal salvation or everlasting Death was that which their hearts had a most awful regard to and you meet not the sowrest knot the most neglectful unbeliever among them but when these things were urged his heart was smitten with consternation and amazement From which neither glory nor riches nor throne nor honour nor tribunal could ever shelter him St. Peter 's preaching wounds the Jews and at St. Paul 's (a) Act. 24.25 preaching Felix trembled As for the heartiness and sincerity in the Converts two things there are that put it out of all question the first is (b) Act. 4.34 The devoting of their whole Estates to the service of the Church and Religion and the other is Their free and penitent (c) cap. 19.18 confession of their sins And without all controversie He that forsakes this Worlds good that gives up his Estate for Religion and the Kingdom of God's sake and that confesseth his faults with tears in his Eyes is in earnest On the contrary the Hypocrisie of our Religion is made as conspicuous in that we are so far from parting with any thing to religious or charitable uses that we pant after the Estates that are so given by others and are so far from being ashamed of profaneness and impiety that we (d) Esa 3.9 boast and proclaim our sin as Sodom and make our (e) Phil. 3.19 glory of that which is indeed our shame The second difference the different way of preaching and ministration between them and us is as visible and conspicuous We want that heroical Spirit and courage in the cause of God that plainness and zeal in our Ministration that they always used they called incest Incest and murder Murder without mincing of crimes they most sharply reproved where the sins were great their hearts were above all base despondencies they neither feared the frowns of Greatness nor the tumults of the Multitude but spake out with all severity they were not so weak to imagine that the most head-strong Beast was to be best managed with the loosest Rain No they pleaded the cause of God with rigour and sharpness as we may see in St. Stephen's discourse with the Jews Act. 7.51 52. O ye stiff-necked and uncircumcised in Heart and in Ears ye do always resist the Holy Ghost As your Fathers did so do ye Which of the Prophets have not your Fathers persecuted and they have slain them which shewed before of the coming of the just One of whom ye have been now the betrayers and murderers They feared not life they could not debase themselves to soothing and flattery because Fawning became Doggs better than Shepheards On the contrary we deal with smooth Hands and oily Tongues we reprove with Figurative weapons we use Metaphorical conviction only and then our hearers think that they have nothing to answer for but metaphorical sins and why should it then be thought strange that we should work nothing in them but a metaphorical repentance We imagine we have well performed our duty when we have done it neatly and conceive sin is duly chastised when our hearers think that we do not mean them Believe me Brethren I have too much affection for my people and particularly for this Assembly to deal so treacherously with you but am resolved that I shall then have best performed the office of this Day when I shall have left this glorious Martyr's Memory in your minds as a Miracle of Men as a Mirrour of Princes and convinced you that Charls his Blood was enough to sink a Kingdom and the least drop of it to damn this whole City 'T is the repentance of the guilty I seek and if any Man be discontented at this I have but little cause to be troubled at it If I can pronounce peace to my self Ezek. 3 19. Liberavi animam meam I have freed mine own soul The Apostle's Charge on his Auditory is couched in the 22. and 23. Verses of this Chap. Ye Men of Israel hear these words JESVS of Nazareth a Man approved of God amongst you by Miracles Signs and Wonders wh●ch God did by him in the middest of you as ye your selves also know Him have ye taken and by wicked hands have crucified and slain I will but a very-little vary the words and lay the very same Charge on the greatest part of this Assembly Ye Men of this City hear these words CHARLS the First King of England a Man approved of God amongst you by a just and righteous Title unto these Kingdoms by a Princely clemency by an incomparable piety by a most innocent and a vertuous life by a flourishing estate which God wrought by him in the middest of you as ye your selves also know Him have ye by rebellious and treacherous hands delivered and taken and in a most barbarous and cruel manner murdered and slain The least that can be said of this Wickedness is this that it is a publick and a National Sin and cannot be expiated but by a publick and a National Repentance And this the service of this Day confesseth where we deprecate this Blood from our selves and posterities for ever But because you will never be able to proportion your grief as you ought till you have a full sight of your guilt I shall endeavour to make you more sensible of that by paralleling the Sin that is before us of Murdering King Charles with this History of the Jews murdering of Christ Nor do I find in the whole Scripture any Case so neer alike as this We read indeed in some places of great Calamities and in some too of calamitous Deaths that have fallen on many eminent Persons and of some that have dyed for Righteousness sake as (g) Mat. 14.10 John the Baptist by Decollation for reproving Herod but he was a Prophet not a Prince (h) Act. 7.59 St. Stephen stoned to Death but he was a Disciple not a King Saul was a King and he dyed by the Sword but he neither lived a good life nor dyed by the hands of others David was a king and yet a man of great Sorrows a Type of Christ Himself and yet although he was a Confessor he was no Martyr but dyed in his Bed But now The Murder of King Charls is like the Murder of our Lord Jesus Christ in several Relations

Charles by the insolence of the English Christ was charged as a Traytor to the State and so was Charles too even by those very Men who if they had had no other crime were themselves Traytors in the highest degree for that very Fact Christ had obliged His Persecutors and Charles had obliged his and yet Christ was put to Death on a pretence of (s) Jo. 18.14 saving the Nation to whom His Blood became an utter ruine and on the same pretence was Charles murdered too Sed Deus avertat omen 6. They were alike in the cause of their Death both for Religion and for righteousness sake Christ dyed to fownd and to save his Church Charles because he would not betray it Christ to save all the World from Eternal slavery Charles to deliver the Kingdoms from illegal Tyranny one from the dominion of the Devil and the other from the power of devilish Men And it is certain if he would have yielded to the subversion of the Laws the ruine of his Subjects and the overthrow of the Church he needed not to have dyed On these tearms (t) Heb. 11.35 38. He would not accept deliverance nor was the World worthy of him 2. Again secondly The ways by which the Men of this Kingdom have contracted the guilt of the blood of this pious Prince are much of the same nature and manner with those ways by which the Jews have contracted the guilt of the blood of Jesus Christ which will be very discernable if we inquire what the Guilt of the Jews was 1. Some Jews contracted the guilt by direct persecuting apprehending condemning sentencing and executing of Christ 2. Some contracted the guilt of his Blood by prosecuting of him and soliciting his Death 3. Some by consenting to it and delighting in it 4. All of them by two ways 1. By not hindering of it as much as they were able 2. By being lyable to the Acts and Consultations of their Representatives and Proxies in those great Counsels 1. Some by direct persecution apprehension condemnation sentence and execution Thus were the High-Priest and Sanhedrim guilty when they combined against him Mat. 26.3 The chief Priests and the Rulers and the Elders of the People conspired against him to take him by subtilty and to kill him They resolved to put him to Death before they apprehended him But because they would delude the vulgar and not be thought to do any thing unjustly after Caiaphas had examined him he calls for the suffrages of the Councel vers 66. What think ye And they said He is guilty of Death Thus these were guilty of his blood by condemning of him Judas by betraying him Pilate was guilty by sentencing of him and others guilty by executing of him 2. Some became guilty of Christ's blood by soliciting of his death when (u) Mat. 27 22 22. Pontius Pilate asked the Multitude what he should do with Jesus their answer was Let Him be crucified let Him be crucified And when he according to that ceremony usual in the Law had washed his hands thereby as he thought acquitting his conscience they take all the guilt of it on themselves and their posterities (x) Vers 25. Let his blood be upon us and our children for ever 3. Some became guilty of the blood of Christ by consenting to it and that either à priori or à posteriori Either 1. before the fact by approving the proceedings by being pleased with the sentence or execution As (a) Acts 22.20 St. Paul became guilty of the murder of St. Stephen by holding the Garments of those that stoned him 2. Some became guilty of his death ex post-facto by taking content in the thing done by being enemies to the good way that he preached and dyed to build up Saul was a Persecuter of him after his death because he was about to apprehend the Apostles and hinder his word Saul Saul why persecutest thou me Act. 9.4 4. All the Jews were guilty of this Murder by these two ways 1. Because they did not * Voluntas est cause peccati per accidens non impediendo vel non reprimendo cum possit Aq. Sum. 22 q. 15 ● 5. hinder this horrible Murder as much as they were able Justice and righteousness doth exact that according to our power we defend the innocent and plead the cause of the oppressed whereas they tamely connived at the burden of that impious sentence Qui non vetat peceare cum possit jubet although he spake as never man spake and did Miracles in their sight which none but God could do 2dly But however they were guilty in the very Fact and condemnation of the Sanhedrim or great Council because it was a Council delegated by themselves † Franc. Jun. Analytic expos Num. 12. chosen out of their Tribes Six out of a Tribe by the Elections and Voices of the People And truly since those Tribes made no more conscience what kind of Persons they did elect it was most equitable that the guilt which their representatives had contracted should fall on the whole Nation And these I apprehend to be the principal causes and reasons why when the Apostle chargeth Christ's murder so directly so determinately on the Jews the whole Multitude of the Jews promiscuously there is not any that openeth his Mouth against it there is not one Person that doth at all object there is no Man that doth deny or that doth attempt so much as to excuse or extenuate the Fact but they acknowledge it to be a great and a fearful truth the remembrance of it is bitter unto them and they consult their safety and the expiation of it When they heard this they were pricked to their hearts and said unto Peter and to the rest of the Apostles Men and Brethren What shall we do Truly the same several ways and many more are the English guilty of the Blood of this Incomparable Prince 1. Some By direct and point-blank-fighting against him to conquer him to kill him to imprison to implead condemn sentence and execute him and thus were all those guilty of his blood that ever lifted up their hands or tongues against him thus was every Man guilty that ever drew a Sword in that cause or quarrel against him the question of the Prophet David is impossible to be eluded (b) 1 Sam. 26 9 Can any Man lift up his hand against the Lords anointed and be guiltless that is No Man can ever lift up his hand against the Lord's anointed and be guiltless And therefore such have no way to reconcile themselves to God for it but by a real and perpetual Sorrow and Repentance as long as they live and by the satisfaction of Christ's blood But especially those bloody and barbarous Regicides that sate as Co-Assessors at his condemnation or as Assistants at his Execution 2. Some contracted the guilt of his blood by soliciting his death and thus did the blind and ignorant