Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	lord_n	read_v	2,705	5	6.4090	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94769	A thanksgiving sermon. For the blessed restauration of his sacred Majesty Charles the II. Preach'd at Upton before Sir Richard Samwel, knight, May 29. 1660. By William Towers Batchelor in Divinity; eighteen years titular prebendary of Peterburgh; sixteen, titular parson of Barnake. Now (by the friendly favor of Mr. Reynolds) continued curate at Upton in the diocess of Peterburgh. With a short apostrophe to the King.	Towers, William, 1617?-1666.	1660 (1660)	Wing T1964; Thomason E1034_1; ESTC R209028	13,502	23

of Nature The first and loveliest office of Musick t is Plutarch's in his book upon it is to imploy it in a tune-full acknowledgement of the blessings of God which blessings we this day celebrate which thankfulnesse we this day pay and I could heartily wish we paid it with some other Organs then those living ones of our body even with livelesse though not with breathlesse Organs which body of ours is but a kind of instrument a Corpus Organicum and the Soul the Musitian that tunes it Most certainly Grace will not deprive God of any those honours which nature it selfe affords him but much rather explain and exalt and adde unto them If therefore we be not beastially in love with slovenlynesse and profanation If we will not still seem to worship God in a more proud and sawcy manner then we dare to shew our respects to man for thus only to shew them is to conceal them the more and there is a kind of Harmony in a submisse behaviour a kind of Ayres in a respectful deportment so to worship God as if some Heathen should chance to come in amongst us he would rather think we were abasing of God we shall then all of us with hands up to Haeven and knees down to the ground chearfully admit a chief Musitian a Chanter as chearfully as him selfe sings at least in the Chapple-Royal and in every Cathederal In some I hear these glories are already restor'd to our now-Israel which so long hath been an Egypt could I see them too and hear them themselves as well as hear of them Sylv. 4. I would exultingly ask that question of Statius Aspicis ut Templis alius Nitor Conclude we upon the Title with the note of that eminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That great King-lover and in the Kings absence that stout Church-defender the Loyal and learned the Holy and Judicious Dr. Hammond This 21. Psalm was committed by David to the prefect of his Musick to be sung by the Quire in the assembly of the people as a form of thanks-giving to God a very set form upon occasion of any victory even an unbloody one Upon the Kings recovery of his Rights and Prerogatives to Rule the people and ours of our Rights and Priviledges not only really but a vouchedly unmolestedly to obey the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil in another case It may be our pitch of honour to be stiled the servants of so worthy a Master upon these do we right to God and his Church too serve we him as she hath appointed and be this it selfe no small part of our joy and thanks-giving that we may all of us praise thee again O God we may acknowledge thee to be the Lord we may praise and acknowledg even as heretofore Were there nothing else said in the defence of set formes of Common Prayers then what that late Martyr of Christ and for his loyal people the now-King's Royal Father of dear and blessed memory hath wrote that alone were enough to prevail with any in whom there is the least spark either of devotion or unpassionate reason to return upon the call of the Church of England and the counsel of the late nursing Father of it who would nurse and feed it with his own blood rather than forsake it to their Almighty and most merciful Father to confess how much they have erred and strayed from his waies by their disacquaintance with such wholsome and intelligible prayers Review we what we have gained out of the Title hopes of the establishment of Bishops in that there is a Title a King to be sure out of the Greek Title A Holy King in his sufferings and a victorious after them out of Doway A King constant to his Religion by whom and by which his people are delivered out of bondage in the Carthusian A King under whom we do already injoy the true worship of God by set formes in St. Hammond and hope to injoy the Ornamental and decent worship too with Musick and vestments in the Church-Bible and in that of Junius and Tremelius A King for whose restauration and in him for our own we owe to the King of Kings to the great God in Doway If such an obscure title will afford us so much of Appositenesse such a clear Text as this the King shall joy in thy strength O Lord will do it much more The King we have him in the Text we hope in the Land too patiently blessing God that what was but Hope in the Pulpit is Fruition at the Presse in his own Land In which and the Heir of which he was born in which this year he is and of which these twelve years he hath been King Look we in the Land and we have him look we on the Text and up to that God who Inspir'd it and we have him not from the Seas only but from Heaven The King O Lord. The King first so we read it but the Lord before him so we must construe it O Lord the King shall joy in thy strength O Lord the King How sweet and orderly they sound Deus Rex 't is a Methodical and Scholarly Title a Book in some degree but without any Blasphemy of comparison nothing not Comparison it self so Odious as that Holy like that of Gods a Book next to God's and the King 's the Bible and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to be in the hands eyes and hearts of all Christian Loyal and intelligent Readers The King he is Our Lord The Lord Thy King 1 Sam. 26.15 My Lord the King Dan. 1.10 He is the Lord of us All both Thine and Mine Rex Ego will befit the mouth and pen of Any the biggest man under the King It wil become the door of his lips and be a more suitable Motto over the Portal of his Buildings too Ego Rex meus must be laid aside by all sorts of Subjects the lofty Cardinal and the more lofty Fanatick who with a Blood-Red Sword in his hand sets himself higher above his King than he with a Blushing red Hat upon his head durst ever attempt to do 'T is the Stile Of God and for God alone of him for whom the King himself King David in the Grammer of my Text saies O Lord the King The King indeed is the First word in our translation but that we may Give unto Cesar the things which are Cesars and unto God the things which are Gods and give to both in their right place First to God his and then to Cesar his in how many other translations read we God fore the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Domine Rex in St. Hierome's Jehovah Rex in the Protestants Junius and Tremelius and Lord the King in the Papists the Colledge of Doway 'T is well done by all in placing God before the King but of all best by the Elder the Greek and St. Hierome

in setting God and none but God above the King I wish that forever hereafter both the rest would Go and do likewise that none of the former would unauthorizedly join the People nor any of the latter Vnconciliarily put the Pope in Commission with God to sit upon the Honour Power and life of Kings against Gospel and Law too Sessions at home and Conclaves abroad have no such authority either of these two waies and therefore Can have none at all but Imaginary and Vsurp'd That neither of them would go about to make Treason duty by an arrogant and lame King and Country and self-betraying distinction either with a Vniversis Minor or with an Inordine ad Spiritualia To void the First As Knights and Burgesses are respectively their representative Townes Countries So the King is the Representative All He is Legally the whole People I am told so by the writing of an eminent Lawyer the Author and his book had this Eulogy from aright reverend person of that Function which now we are got into our wits again is as it ought to be honoured by all that God made the man to make this book he did his work and dyed which I the more boldly and I hope the more unenviedly recount now because both are expired the deserving Author and his Loyal hearty Encomiast Livor post Fata Quiescit Ovid. If this be doubted for good Law to make amends I am sure it is sound Scripture the King is as much our selves as our own life makes us our selves he is the very Breath of our Nostrils Lam. 4.20 Is it too much for the King to Represent the People I tell you and I crave no pardon from any of those who believe him to be what he is God's Vice-Gerent He represents more even God himselfe To evacuate the latter and thereby the more strongly for the very Popery sake of it to render the former an abomination If this Inordine may passe for Authentick how easily will Ambition and Covetousnesse be tempted to call Every Temporal The Crown of the King and the wealth of the People Interpretatively and by Reduction Spiritual When this is done all Christendom and all Temporals therein A Religious Mine and a Spiritual Cole-Pit too will be the Popes The Land and the Sea too will be his the Sea shall be Holy-Water and all shall be Fish that comes to his Net the Gold and Silver shall be Fish and the Fish shall be Spiritual When all this is done he may next do as another Pope we read of did before him Throw away his fishing-Net send the Distinction to the Colledge from whence it came call himself Christs Vicar and every King his Curate to stand to his allowance and own himself Lord of Temporals in the very Name of them and Quatenus such Which of the two the unlucky distinction the lame member of it of some who call themselves Protestants or of others amongst the Papists is more repugnant to Scripture or more mischeivous to man 't is hard to tell so like they are the one to the other Non est tam similis Issae nec Ipsa Mart. The very Reformer is in this what he loaths to be a Papist the Papist's self is This way What no intreaties disputes of ours can preswade him to be the right way a Reformer and therefore would be hated with a perfect hatred by all those who believe themselves bound by Either Table by any one command of God who either love their neighbour or their very God The King we have him God blesse him be blessed by him By us for him from the Lord we know O Lord the King his helpe and Our help his helping of the King to us and of us to the King Psa 121.2 our help both by God and the King stands in that Name But what means did the Lord honour by using whereby to restore our King to us His Kingdoms to him strength an Army Conquest by that strong Army Incruenta victoria the Best the Noblest the Royallest the most Chistian the most Heavenly an unbloody Conquest a Wise as well as Valiant Army an Army whose Lookes did conquer a strength which overcame wiithout a Stroake so overcome as that the Miracle of the Victory the peaceablenesse of the War does evidence and demonstrate no lesse then the Kind power of God to be the Conquerer So that though we May look up to the Hills to the strength to the Hoast From whence cometh our help v. 1. yet we Must in the very next verse look beyond them to the Heavens to the Name of God to the Lord of Hoasts In whom standeth our help In Man it was not the Sharpnesse of his Wit or Sword but a very Rumor of him in God it was not the utmost the non-sicut of his Power and Love but the very Name of Him which hath gotten for us which hath Gotten to himselfe the victory Nomini Tuo Gloriam Domine This is the sense of the Text this is the story of the Times And what can the result of all this be but Joy the Joy of all The King and the Kingdome shall rejoice The King is a Terme Relative and it would continue to be a wise and happy Age if we would all of us be sober Arithmeticians and as much count the prosperity of the King to be the welfare of the Nations as to cal somewhat we some times know not what the successe of the Kingdome the honour of the King Most bodily afflictions will the more easily be born and speedily remedied whilst the Head scapes the Blow whereas a broken head endangers and a cut-off-head dis-livens every Member with it The King is not Himselfe He is in some measure the Kingdome too We are not Our selves We are Slaves without the King There is a Reciprocalnesse of affection betwixt King and People The only difference is he hath loved us more than we have regarded him or our selves His present joy is ours as our past griefs have all along been his Here is joy greater sublimer than can be seen unlesse by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Fathers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homor calls him that God which causes it All our Bone-Fires and Bells have been but Dark and Dumb representations of it our Drums and Trumpets but still Musick our Heralds at-Armes meer Pageantry Pictures and Shadowes our Voices to the Eare and our Languages to the Eye our Pulpits and Presses but Extempore silences and at best but Studious ones our very Deliverance it selfe till we look upon the face of the King but a pleasant Dream When the Lord turned again the Captivity of England we were Psa 126.1 as those of Zion before us Like them that Dream When after the sighes of our hearts the Options of our Souls O That the salvation of Israel were come out of Zion the Lord hath been pleased to bring back the captivity of his people Psal 14.7 though Jacob does rejoice and Israel is Glad yet our joy is louder and brighter more Harmonious and more Substantial more Manly and Soully more Strenuous and inward than can be uttered Res severa est Verum Gaudium Senec. All the rest are but the Poast and Signe the outward pearance The Heart is the House where Joy Inns dwels Thou O Lord hast granted him the King his Hearts desire as well as thou hast not with-holden the request of his Lips and the desire of his heart is the joy of us all we Joy that he hath his desire and his desire it is that we should joy Apostrophe To the King GReat King Great to the most of us in your sufferings and to all of us upon your Throne Whom we greet as the honest Heathens did their Jove with a Mioa Thuris and a Libamen Farris as the devout Christians doe their God with Mens Pia and Cor Sincerum may I crave your Royal pardon that I purposely wave all the little skill I have and make choice to appear before your Majesty rather in the Graceful Nakednesse of high Loyalty than in the ornaments either of a Learned or a Flourishing Stile I must have Time well to Digest my Joy before I can be able well to pen it and yet I lye under an other impotency it being impossible for me to Rule or stiefl my Joy to esteem my self lesse than Traytor unlesse I am so bold to make even Irreverent hast to tell to your Royal Face that I have alwaies been almost more than Loyal the Honour of my Poverty beares me witnesse and I would rather Perish still than to have been rich nor yet flies my Ambition beyond a Touch or a Glance one Look from your Eye one Kisse of your hand will out-value all Ecclesiastical preferment That That Look may not be a Frowning one may I also Plead for my pardon as He did to another Caesar Non Displicuisse meretur Mart. Festinat Caesar qui placuisse Tibi All this is but a Proeme to a Sermon as all the Title is but a Preface to the Psalm and in all this I serve my self more than my King in desiring this as a means whereby to blesse my Eyes in the Kings Face and my Lips upon his hand If I may have command or leave to print the Sermon upon the verse I shall therein serve my King and in doing that serve my self again so much is Loyalty's self the great conscientious reward of Loyalty in shewing those who are my Superiors Equals Inferiors and yet all of them my fellow Subjects how inseparable the authority of Majesty is from the person of the King what blessings the people have in Regal Government especially under the best of Monarchs My Dread Sovereigne I fall-down with my very Soul at your Majesties Feet to tell you I am Your Majesties most Alligeant Subject William Towers FINIS