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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	angel_n	heaven_n	lord_n	10,698	5	3.8517	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50026	Sionis reductio, & exultatio. Or, Sions return out of captivity with Sions reioycing for her return. A discourse, intended for the solemn festivity of the English nation, at Livorno in Italy, upon the happy news of King Charles the Second his return into England, which was there celebrated with munificent feasting, and magnificent shows, fire-works, and other signs of triumph, three days together, in the month of July anno Dom. 1660. Since occasionally preached in part, at St. Margarets in Westminster, the Sonday [sic] after the solemnization of the Kings birth-day, and entry into London; and now presented to publick view, as to correct the mis-apprehension, and mis-interpretation of some that were present; so to prevent the mis-information, and depravation of others that were absent. By Ro. le Grosse, cleric. An orthodox priest of the Church of England; and D. Oecumenical, then residing in Livorno, at his return from grand Cairo in Egypt.	Le Grosse, Robert.	1662 (1662)	Wing L961; ESTC R222044	50,728	74

birth-day the day wherein King Charles the Second was both born into the world and reborn or restored to his Kingdoms The day wherein he rose from the Clouds of Infamy to the Sunshine of Glory the day wherein he returned from the Pavilions of exilement to the Palaces of his inthronement I say on the 29 th day of May may we ever said I may I should have said we must and so I say in the revolution of each year we must ever as the year comes about sing on that happy day every English Subject must and I cannot believe but every true-hearted English Subject will with the multitude of the Heavenly Host sing that Genethliacal Anthem which the Angells did begin in Heaven Gloria in Altissimis Deo Glory be to God in the highest Heavens and on Earth peace good will towards men A Song which I may not improperly call and I hope without offence to the King of Kings Ode Carolina King Charles his Carole or a Carole to be sung on King Charles his birth-day the day of his double Nativity both to the World and to his Throne By which we ought to give glory to God on high who then on that day did send our King from Heaven and with him that day did send Peace upon Earth when we were in Hostility and War one with another by reason of his absence from us and good will towards men to English men especially in bringing home our King from foreign parts to be present with us and making a good understanding between King and People who so long time had been mis-understood and so unhappily by that means so long kept asunder and by both turning our Captivity from us Nor must we only in imitation of the multitude of Angells in Heaven sing as an Hallelujah that Natalitial Anthem which at the Nativity of Christ when he was born they did sing for joy in the fields but we must also in imitation of the multitudes of men upon Earth sing the Hosannah which at Christ his riding in triumph into Jerusalem before his death they did exultantly sing within the City For Mat. 21. as the Evangelists unanimously consent in the relation of that History Mark 11. six dayes before the Passover Luk. 19. when Christ was come near to Bethphage and Bethany John 12. by the Mount of Olives the Disciples having according to his order brought him a Colt and spreading their garments set him upon it and having strewed their garments and branches of Palm-Trees in the way the multitudes that went before him and the multitudes that followed after him cried saying Hosannah to the Son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed is he that cometh in the name of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosannah in the highest In like manner all of us that profess to be Christs Disciples and Christians as we do and all that profess to be King Charles his Subjects as all English men are upon every 29 th day of May anniversarily we ought to sing our Hosannah likewise For on that day that happy day as I said before a day è meliore notâ to make use of the Poets phrase niveo signanda lapillo Horat. Of more than ordinary account a chief day to be noted with a white stone and a golden letter and to be observed as a high Festival King Charles the Second Nulli pietate secundus that hath not his second for piety and goodness riding in triumph to his Palace at White-Hall which before had been Black-well-Hall through the Streets of London then his Hierusalem or Vision of Peace after his return from Mars his Camp the Aceldama or bloody field of War accompanied with his Nobility and Gentry in the habit of Souldiers what said I in the habit of Souldiers said I not amiss spake I not improperly No for it is not unknown though there was Species Praeliantium yet there were Voces Cantantium though they had the habit of Souldiers yet they had the voices of Singers and the multitudes that went before and the multitudes that followed after him cryed saying Hosannah to King Charles the Second the happy Son of King Charles the First of most happy memory Blessed is he that cometh in the Name of the Lord Mat. 21.9 Hosanna in Altissimis Hosannah in the highest Thus as you have seen I have turned over the first Topical Wheel in the Biga of the Churches Hallelujah which is Sionis Reductio the Reduction or Returning of Sions Captivity wherein I have shewed you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quid factum Ex parte Dei What God hath done on his part for and in the behalf of his People The Second Wheel in the Churches Hallelujah Convertit Captivitatem Populi sui He hath turned the Captivity of his People I should now according to method proceed to moue the Second Wheel in the Biga of the Churches Hallelujah which is Sionis Exultatio Sions Rejoycing Sionis Exultatio or Sions Rejoycing for her Return for the Return of her Captivity or for her Return out of Captivity which is the next thing to be considered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quid faciendum Ex parte Populi What Gods People ought to do on their part and return to God by way of thankfulness for returning their Captivity which is expressed in the last words of my Text Exultabit Jacob 2. Quid faciendum Ex parte Populi Laetabitur Israel Then shall Jacob rejoyce and Israel shall be right glad In which Topical Wheel if time would permit me to turn it round there are two Spokes to be spoken of likew●se 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Duty enjoyned 2. The Persons to perform it 1. The Duty First We should consider the duty enjoyned and that is twofold 1. Exultation 2. Laetation Both which are set forth in the two Verbs 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall Rejoyce 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be Glad Secondly We should describe the persons that are enjoyned to perform this duty and they are implyed in the two names 2. The Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel Then shall Jacob rejoyce and Israel shall be right glad There is a duplicity in both though there ought to be simplicity in both The duty is twofold and the persons have two names Sincerity is required in the duty enjoyned and Integrity in the persons that are to perform it And so as we have two words to enforce the duty 1. Exultabit 2. Laetabitur So we have two names to express the persons Jacob. Israel I should begin with the duty which is twofold 1. The duty twofold To Rejoyce 2. To Be glad And for the better understanding of both I should have recourse to the Etymology of the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall Rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be glad For if we will credit the judgement of Isidorus he doth tell us Omnis rei inspectio Etymologiâ cognitâ planior est Isidorus The inspection of every thing is best known by the Etymology of the word And Plato before him gives this Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Crat. He that shall perfectly understand the meaning of the words will the better come to the knowledge of the things And the reason is given by Cicero because as he saith Cicer. in Top. Verba sunt notae rerum Words are the significant cognizances of things And so from the original of the two Verbs with the Adverbs accompanying them in the progress of our discussion I should make you acquainted with three things which we are to observe in the duty enjoyned 1. The Nature of Rejoycing Being glad 2. The Degree of Rejoycing Being glad 3. The Manner of Rejoycing Being glad But I am afraid I should break good manners if I should enter into a degree beyond the time which is contrary to my nature and therefore I shall here break off for this time and conclude all with a votive acclamation for the King by whose returning into his Kingdoms and to his Throne God hath been pleased to turn our late captivity Now the Acclamation which I shall dedicate to the King was first given to Charles the fifth sometimes Emperour of Germany and it is this Carolo Augusto à Deo Coronato Magno Pacifico Germanorum Imperatori Vita Victoria Which Acclamation so ascribed to Charles the fifth then Emperour of Germany I may with some alteration and addition not unaptly apply but most appositely attribute to our most Magnificent and Puissant Prince King Charles the Second who if you will not allow him to be Emperour yet he hath an unquestionable Title to be Monarch of Great Britain and it shall be this CAROLO SECUNDO AUGUSTO PIO ET PACIFICO BRITANNORUM IMPERATORI A DEO DATO A DEO CONSERVATO A DEO CORONATO LONGA VITA FELIX REGNUM PERENNIS VICTORIA TO King Charles the Second the most August Pious and Pacifick Emperour of Great Britain Given by God to us Preserved by God for us and at length Crowned by God amongst us A long Life a happy Raign and continual Victory over all his Enemies And I hope all good Subjects will say Amen Amen As for those Rebells will not say Amen Let them be hang'd I say agen agen God Save the KING Jehovae Liberatori Gloria Glory to God who had compassion on us And our Captivity so turned from us AMEN FINIS

preach unto you otherwise than ye have received let him be accursed Gal. 1.8.9 The word in the Original in both places is the same with that in the former to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be accursed let him be excommunicated let him be excluded and debarred the society of men as not belonging to the Kingdom of God but a Son of Belial or Confusion appertaining to the Dominion of Sathan And yet to come nearer to our present purpose to our wish in hand which is now in dispute and so much controverted Let them be hang'd Do not we read the same wish in the Old Testament In the History of Samuel concerning Absaloms Rebellion you may observe when Cushi brought tydings to King David of Absaloms death who had been the Ring-Leader of that great Rebellion which forced King David from Jerusalem as the late Rebellion forced King Charles of happy memory to flie from London for the safeguard of his life in which Rebellion by the just judgement of God he was hang'd by the hair of his head in stead of a Halter God disposing or designing his hair to perform that office between Heaven and Earth as not worthy to go to Heaven nor yet fit to live longer upon Earth for that unnatural Rebellion against the King his Father When David enquired concerning him saying Is the young man Absalom safe His answer was in effect the same that I did wish to all Rebells that will not say Amen to the Kings safety as he was The Enemies of my Lord the King saith he and all that rise against thee to do thee hurt be as that young man is 2 Sam. 18.32 Be as that young man is how is that it is as if he had said which I did wish to such Rebells Let them be hang'd For Absalom as you may read before in that story was hanged in an Oak 2 Sam. 18.9 Yea Ahimaaz of whom King David gives the character that he was a good man if any should except against the others wish and cometh with good tydings Although he did not wish all the Rebells hang'd as Cushi had done yet when he told the King the news he said All is well So that he approved it to be well that Absalom was hanged And he fell down saith the Text to the Earth upon his face before the King and said Blessed be the Lord thy God which hath delivered up the men that lift up their hand against my Lord the King 2 Sam. 18.28 So that though he did not wish all the Rebels hang'd as Cushi did yet he blessed God for delivering them up that had risen against him some to the Sword and others to the Gallows And therefore it is a kind of wonder to me that either good Christians or loyal Subjects should so much speak against that Imprecation which I then wished to all such Rebells as would not say Amen to God save the King Yet if notwithstanding what I have alleged in defence of that wish it should still stick in the stomacks of some that would be now accounted as good Christians as formerly they were in their own account the greatest Saints give me leave to leave a Pill or two for them to purge away that choller which they bear to such an Imprecation For let me ask of thee good Reader is it not lawful to wish that to them which they who were the only Saints themselves then being Judges did practise towards others Is it not lawful to wish them hang'd to rid them out of the way that we be no longer troubled with them as they did both wish to and deal with us when time was and they had the power in their hands May we not give them a Rowland for their Oliver I shall not need to tell you it is too sensibly known by sad experience as one sometimes said aerumnabilis experientia me docuit so may we say sad experience hath taught us that those kind of men that will not say Amen to the Kings safety and prosperity did both wish and speak and do all that they could to hang us that wished well to the King and to rid us out of the way that they might not be troubled with us And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even by their own Laws I see no reason but we may wish and do the like to them But you will say it is not Christian-like to wish or do evil for evil What then will you make of them that did so much evil to us Will you deny them to be Christians They will take it in dudgeon if you do and say they are better Christians than you Now I will grant you they were Christians but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in name only but not in deed And I shall make it good that we who are the Kings friends though dispretiated by them may be Christians both in name and in deed although we wish the like to them What think you of St. Paul after his Conversion for before according to his own confession he was a Persecutor of the Church of God Philip. 3.6 and did breath forth slaughter and threatnings against the Disciples as those Saints did against us Act. 9.1 was he not a Christian Yet if you look into his Epistle to the Galatians you shall find that he used the same Imprecation that I did or one to the same effect Doth not he wish an Utinam abscindantur to the like sort of men I would to God saith he they were even cut off that trouble you Gal. 5.12 And he that troubleth you shall bear his judgement whosoever he be V. 10. Is not this the same in effect with what I wished Would they were hanged Or Let them be hang'd And do not we say of those that are hang'd they are cut off It is true I would they were cut off and Let them be hang'd are not reciprocal they are not termini convertibiles as the Logicians term is convertible terms Because every one that is cut off is not hanged though every one that is hang'd may be said to be cut off To such therefore as are implacable Enemies of God and his Church and of civil society yea and of all mankind as abdurate and obstinate Rebells are who will not be reclaimed or reduced to due obedience though the King shew them never so much grace and clemency I think we may safely wish without breach of Charity or Christianity that they may be hanged and cut off that they trouble us no further as formerly they have done and would again if they could as is too apparent by their practises involve us in another Civil War Secondly I demand again whether it be lawful for a Christian Vim vi repellere to repel or drive away force by force to withstand one power with another Where yet mistake me not as too many of latter dayes have been mistaken I do not demand whether it be lawful for Children to rise up

or Psalm of Return Facti sumus ficut somniantes Psal 126.1 we were like to men in a dream It was their own expression we could not believe it we could not give credit to it we could not think it would e're come to pass although we daily saw the wayes to it and the working of it it was a happiness so much unlooked unexpected and unhoped for in those unhappy dayes and times of distraction I will not here Infandum renovare dolorem to make use of that Pathetical phrase of him in the Poet which a Westminster Schollar sometimes usurped Virg. Aeneid in another case to Q. Elizabeth when she asked him how often he had been whipped Infandum Regina jubes renovare dolorem renew your grief or repeat your sorrows in this time of joy by recording and mentioning what hardship and slavery what servitude and vassalage by oppression taxes and all kind of servile offices worse than which the Israelites imposed on the Gibeonites when they made them Tributaries Jol. 9.23 of which you may read Jos 9.23 we suffered and tamely underwent like so many Issachars of whom Jacob Gen. 49.14.15 in his Prophetical Blessing did give this Character Issachar is a strong Asse couching down between two burthens And he saw that rest was good and the Land that it was pleasant Gen. 49.14.15 and he bowed his shoulders to bear and became a Servant unto tribute as you may see it Gen. 49.14.15 I will no further apply that Prophecy to our selves than to say that we saw rest was good and our Land was pleasant and therefore we bowed our shoulders to bear and became Servants to tribute not only under the height of tyranny in the time of Oliver the Projectour rather than Protectour but also under the lash of the Stinking Ramp which Blessed be God is since roasted if not some part of it burned whiles we were in that our Captivity Although I cannot but tell you withal what sometimes Aeneas said to his Companions and fellow-Sufferers Et haec olim meminisse juvabit Virgil. It will be a kind of joy hereafter to think of our former sorrows and we shall take a kind of pleasure when we shall look back into former times and compare them with the present to remember and recount to our Posterity what hardship and sufferings we have undergone in an honest and a just cause that so if occasion should serve they may not with Ephraim start aside like a deceitful bow but be encouraged to the like vertuous actions But I shall endeavour to make you sensible and let you understand how undiscernably and insensibly how strangly and wonderfully Ad miraculum usque even to a miracle God hath turned that our Captivity For here I must have recourse again to the Prophets expression which he there sets down by way of thankfulness in the Old Testament A Domino factum est istud fit mirabile in oculis nostris Psal 118.23 Psal 118.23 And which the Evangelist doth take up with a grateful recordation in the new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 21.42 This was the Lords doing and it is wonderful in our eyes Mat. 21.42 Wonderful it was indeed as I said before no man but stood in a maze at the sight of it Even as St. John the Divine when being carried away in the Spirit into the Wilderness he saw the Woman drunken with the blood of the Saints and with the blood of the Martyrs of Jesus when he saw her the Text faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wondred with great admiration Revel 17.6 Revel 17.6 So here after the Enemies of Gods truth had been drunk with the blood of the Saints and with the blood of the Martyrs of Jesus who died witnesses to the truth of Christ and of Loyalty to their King the Vice-gerent of Christ when God turned so unexpectedly and so suddainly the slavery and captivity we were in every one wondred with great admiration every one stood in amazement at the sight of it every one was stupefied and astonished and besides his senses at the apprehension of it as if he knew not well whether he saw it awaking or dreamed of it sleeping it was so strange And therefore as our Saviour sometimes said in another case to the Jews when he came to Nazareth Hodie impleta est haec Scriptura in oculis vestris This day is this Scripture fullfilled in your eyes Luk. 4.21 Luk. 4.21 So I cannot but make use of the same expression and say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day if ever this Scripture of Gods turning the Captivity of his People here fore-prophecied in my Text is fullfilled both in your eyes and ears Now as the Jews after their return from Babylon did celebrate the memorial of it with several Songs and Psalms of Degrees which from thence are entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantica graduum Songs of Degrees being fifteen in number that are so stiled as you may see in the Book of the Psalms from the 120 th to the 135 th So the return of our Captivity being no less miraculous than that of theirs I should commemorate the Solemnity of it by observing the several steps and degrees of our return by which as by so many steps of Jacobs Ladder we did ascend from the Nadar and Depth of our slavery and misery to the Zenith of our present liberty and prosperity and so by way of thankfulness affix and annex a Song of rejoycing to every Degree But because the time like a Step-mother to my intention hath prevented me so that I cannot shew you for the present those several steps which are seven in number as I have observed them by which as by so many Degrees we did return out of our Captivity Nor yet make that Musick which I did desire in setting those Hymns of rejoycing and Paeans of joy by way of thankfulness to every Degree I shall instead of those Hallelujah's which I had conceived for every Degree make use of that Anthem or Natalitial Ode which was set in the highest Key and was sung in the Superlative Degree by the Quire of Heavenly Angells at the Birth of Christ who is Christus Dominus Christ the Lord. And this you shall find to be set and sung Luk. 2.14 Luk. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria Deo in Excelsis Or Gloria in Altissimis Deo in Terra pax in homines benevolentia Glory be to God on high Or in the highest and in Earth peace good will towards men And so in imitation of that Angelical Quire on the 29 th day of May Anniversarily it being King Charles the 2d who is Christus Domini the Lords Christ his birth-day Said I his birth-day I might have added his rising day too for it was both Not only the day of his Nativity but also the day of his Resurrection It was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his second