Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	authority_n	church_n	person_n	1,479	5	5.0691	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35184	Two sermons preached in the cathedral-church of Bristol, January the 30th 1679/80 and January the 31th 1680/81 being the days of publick humiliation for the execrable murder of King Charles the first / by Samuel Crossman ...	Crossman, Samuel, 1624?-1684.	1681 (1681)	Wing C7271; ESTC R17923	25,553	48

in the People We have been recovered by these Jerubbaeals from the corruptions of Popery in our Church They have gone as our Saviour into the Temple with authority and zeal casting out the abuses that had crept into Gods house They have left the state of divine worship so deliberately reformed in our Liturgie that in the judgment of our greatest sufferers under Queen Maries Reign no Christian Conscience could be offended at any thing therein contained And shall we now turn Gods Grace into Wantonness Shall we grow weary of our own Mercies as persons sick of that good Reformation which has received so honourable so respectful a right hand of Fellowship from the reformed Churches abroad We may not we may not and I hope we shall not Are we happily set free from the follies and trifles of former Superstitions and shall we now instead of them chuse new Gods Gods newly sprung up such as our Fathers the ancient Church and Primitive Christians never knew Such lenities they may indeed please us but as our ignes fatui they will most certainly mislead us The extreams of the circumference may seem strangely opposite one to the other and yet both equally distant from the centre of Truth 'T is not much odds whether it be frenzie on this hand or on that God in his mercy keep us from either To draw toward a close I see I must at present forbear what I would very willingly have added Let Israel's Lamentation become England's Instruction And the Churches deep Sighs thus mournfully expressed in the Text may they excite the like pious sense throughout the Assembly We must not by any means flatter our selves concerning the black action of this day 'T is well known and I wish it may be as well laid to heart how great an abhorrence primitive Christians had of such execrable Crimes We may easily finde Albinians or Nigrians or Cassians that is Mutineers and Rebels amongst you Romans says one who lived within less than 200 years of Christ but says he you shall never finde any of this seditious turbulent humour amongst us Christians Julian himself how bitter soever yet fairly vindicates the Christians of those times in this point If any says he carry themselves disorderly toward their Soveraign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the rest of the Church immediately inflict the most severe punishments upon them Rebellion against lawful Authority violence against the Lords Anointed this hainous spot 't was not then the spot of Gods Children And is it now ours Have we as Shebah lift up our rebellious hands against our David We must then mourn out the rest of the day and set our selves in the greatest seriousness to bring forth fruits meet for all unfeigned Repentance in this sad case the rest of our life This 't was the great confidence of his late Majesty as himself mentions it in his Advice to our present Soveraign You shall receive it in his own Princely words None says he will be more loyal and faithful to me and you than those Subjects who being sensible of their Errours and our Injuries will feel in their own Souls most vehement motives to Repentance and earnest desires to make some reparations for their former defects He has promis'd it oh let us perform it And we shall thereby translate our Prophets mournful lamentations into Anthems of praise and this Song shall be yet sung in our Land The breath of our nostrils the Anointed of the Lord sitteth in honour and safety upon his throne environed with the love and loyalty of his people under whose shadow we live in peace among the nations And let all true Christians and true English-men say AMEN The second SERMON LAMENTATIONS 4.20 The breath of our nostrils the Anointed of the Lord was taken in their pits of whom we said Vnder his shadow we shall live among the heathen UPon the like mournful Solemnity the last year we sat down and wept with this sad Elegie We found the Scene too truly in England the doleful Tragedy here and our selves the wretched Actors of it 'T were but a joyless question to ask as in the Poet quae causa indigna serenos Foedavit vultus aut cur haec vulnera cerno Oh how comes Majesty to be thus basely thus barbarously treated What mean such Instruments of Cruelty about the mourning Scaffold Such numerous Troops of arm'd Assassinates so furiously raging with that cursed cry Crucifie him crucifie him or in their own Language Justice Justice that is in plainer terms We will have the King's Bloud Such were our woful Outrages And instead of excusive Palliations we must with one common blush confess So it was Our Prophet's Jerusalem bleeds with us in Britain The Zedekiah in the Text proves to be our own Soveraign The Pit wherein he was taken the traiterous hands of his ungrateful rebellious Subjects The Honorary Character here given to him every way as proper in our case the Anointed the eminently Anointed of the Lord. And our concernment in his Weal or Woe as deep as Israel's could possibly be in Zedekiah's Our Prince was also the very Breath of our Nostrils and under his shadow had not we our selves laid violent bloudy hands upon him we might have liv'd with much comfort with much happiness and honour amongst the Nations You have already received some abrupt account of these several particulars the sadness of the matter invites not to any fresh insistance upon them 'T is the Glory of God that he is able to bring good out of evil 'T will be at present our work from the remains of this Text as far as we can humbly to imitate God in so divine an Art and to make tryal what good improvement we can likewise draw from so horrid so great an evil and that shall be twofold 1. To make our penitential Lamentation together for what was this day done 2. To adjure one another to the utmost Allegiance Loyalty and Duty as our preventives from relapsing into the like Villanies any more All curious discourses may now be very well spar'd the plainest matter if truely pertinent will be to this sad occasion most proper The first and fairest expression of our Piety in reference to so unparallel'd a Murder were plainly this To bear a due sense of it and to melt into a truly penitential sorrow for it If David's heart so deeply smote him because he had cut off the skirt of Saul's Garment how severely then ought our hearts to smite us who have cut off not the Garment but the person our Soveraign himself from the land of the living But sins especially of this nature are sooner committed than repented of Peccare non pudet de ligaturâ vulneris erubescit Where we could well enough brook the sin we can by no means bear the shame And 't is one very hard abodement upon England at this day that we are so loth ingenuously to acknowledge our iniquity

in this particular I shall therefore that I may the better promote that great humiliation which the day so earnestly calls for lay before you these few aggravating considerations 1. The violence this day committed 't was a most high affront to that Signature of Sacredness wherewith God hath invested the persons of Princes He hath said and certainly he hath not said it in vain Ye are God A kind of terrestrial Angels Heavens Viceroys sitting as was said of Solomon upon the throne of the Lord. 'T was Solomon's Throne and yet God's 'T was God's Throne and yet Solomon's 'T was God's in way of donation Solomon's in way of possession And this in a true propriety of speech Sic omnes throni Principum Dei throni dici possunt Neither was this Solomon's single prerogative The Thrones of all other Kings the Thrones of our Kings they are no less than the Thrones of God that we might always look with the more aweful reverence upon them The Jews tell us that man in his primitive condition had a bright mark set upon him which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavor at the sight whereof all inferiour Creatures stood in awe and became subject to him And this upon mans Apostacy they say became in a great measure lost We may safely say this orient Signature 't is fairly visible upon the persons of Princes that their Subjects might fear and tremble before them Oh let not us by our Rebellions attempt to deface it 'T is of some moment this way what we finde reported concerning our own Realm If a Villain pursued by his mean Lord could but come and prostrate himself ad sacra vestigia that is at the Kings sacred feet he was then esteem'd as one safe at Sanctuary his Pursuer might now trouble him no further And is the royal presence such an unquestionable Asylum to others Oh then let Reason and Modesty judge how Sacred must the royal person it self be to the Consciences of all good men From the deep sense of this Sacredness it is that the Addresses of religious persons to Majesty are usually tender'd in Holy Scripture with the utmost lowliness As an Angel of God so is my Lord the King The Princes Sphere 't is an Angelical Sphere and in our access to such we stand before those who are already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God Holy men of old were far from contriving the base Artifices how to expose Majesty as cheap in the eyes of the People They thought not fit to say to a King Thou art wicked or to Princes Ye are ungodly Their Language and Carriage savor'd of a far better Spirit Whether their Affairs went smooth or rough they were still at this good frame My Lord the King is as an Angel of God These impressions were then indelible when temptations were most busie with David and all outward circumstances concurrent to have made him if possible a bad Kings-man yet then even then he retains his Loyalty and Veneration for his Prince as high as ever God forbid that I should stretch forth mine hand against the Lords Anointed This Sacredness of the Soveraigns person was held inviolable in the Jewish Church where their express Doctrine was that no creature may judge the King this judgement 't is left to the holy and blessed God alone Thus hath God set bounds as at Mount Sinai that the people might not rudely break through or rush with insolencies upon those whose persons he hath made sacred 2. The violence this day committed 't was a most unnatural breach of that neer connexion wherein God hath knit Prince and People together The welfare of the one 't is the welfare of the other the distress of either the danger of both This 't is the plain language of the Text He that runs may read it Zedekiah's Calamity 't is all Israel's Lamentation Any evil befalling him 't is most deeply laid to heart by them We have in the Prophet Ezechiel an aenigmatical passage of this nature Fire is gone out of a rod of her branches which hath devour'd her fruit so that she hath no strong rod to be a scepter to rule this is a lamentation and shall be for a lamentation The Prophets phrase 't is metaphorical Zedekiah and his Sons were now miserably destroy'd and slain the other Branches of the Royal Family inhumanely cut off The first part of this dismal Tragedy 't was acted by Nebuchadnezzar at Riblah and Babylon The second part wherein fire is said to have gone out of a rod of her Branches and to have devour'd her fruit so that she had no strong rod to be a Scepter to rule this may possibly relate to Ishmael mentioned in the 41 of Jeremy who being of the Seed-royal might be not improperly called one of the Rods of those Branches Sure we are fire came out from him and devoured Gedaliah and 70 other eminent persons as that Chapter sadly attests so that there seem'd now no strong Rod left to be a Scepter to rule Hereupon the Prophet so pathetically cries out This is a Lamentation and for a Lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the 70 it is and it shall be a proverbial mourning a precedent a leading case to future Ages Ad suos usque nepotes as if the Prophet had said While time lives this sorrow will scarce die 'T is not The King is taken away the Government broken up and what care we no no the Church resents it with a far deeper sympathy the Funeral may be his but the Mourning must be ours both ours and our Childrens after us We must go down sorrowing to the Grave The joy of our heart is ceased the crown is fallen from our head May this Piety in Subjects toward their Soveraign live for ever 'T is thus in the natural body He that wounds the Head endangers the whole man 'T is thus in the civil body The smiting of the Shepherd 't is the scattering of the whole Flock We have the brighter side of this Truth fairly exemplified in Solomon's case where his Greatness and his Peoples Happiness his Grandeur and their Welfare went hand in hand kissing and congratulating each other Solomon he reigns over Israel and they brought presents and served Solomon all the days of his life Nor was Israel at all eclipsed by it And Judah and Israel dwelt safely every man under his Vine and under his Fig-tree from Dan to Beersheba all the days of Solomon Here needs be no envying The Princes Felicities they are as Aaron's rich Ointment which presently ran down to the skirts of his Garments where the Head is thus honour'd the whole Body shares and of course rejoyces with it The sadder the darker side of the Cloud we see that too fully verified in the unhappy interregnums under the Judges In those days there was no King in Israel but every man did that which