Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bring_v	israel_n	zion_n	16	3	8.6204	4	false

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

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