Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	parliament_n	time_n	11,363	5	3.8259	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90065	A sermon, tending to set forth the right vse of the disasters that befall our armies. Preached before the honourable houses of Parliament, at a fast specially set apart upon occasion of that which befell the army in the west. In Margarets Westminster, Sept. 12. Anno 1644. / By Matthew Newcomen, Minister of the Gospell at Dedham in Essex.	Newcomen, Matthew, 1610?-1669.	1644 (1644)	Wing N913; Thomason E16_1; ESTC R18134	39,055	48

not only have fasted but have starved not only have shed Teares but Bloud all this should never have prevailed with God to relent any thing at all towards him or reverse one Tittle of the wrath denounced against him we would have thought so had not God left the contrary upon record in his holy word to teach us That his thoughts are not as our thoughts nor his wayes as our wayes Therefore the word of the Lord came to Elijah saying Seest thou how Ahab humbleth himself before me because Ahab humbleth himselfe before me I will not bring the evill in his dayes Let all the earth now keep silence before the Lord and after so manifest a proofe of Gods regard to Humiliation even in an Ahab let sinfull dust and ashes never murmure more nor dare to say What profit is it that we have walked mournfully before the Lord of hosts Mal. 3.14 Application Now what shall we say to this Shall England that hath more Strugglings in her wombe then Rebekah had say as she If it be thus why am I thus If it be thus as we have heard that God doth vouchsafe so gratious a tender regard unto the Humiliations of his people Why am I thus Why am I yet after so many Dayes of monethly and other occasionall Humiliations a Stage of warre a Field of Bloud Hath God forgotten to bee gratious or hath he in anger shut up his tender mercies Is his Mercie cleane gone or doth his Promise faile for evermore Hath not the Lord promised 2 Chron. 7.14 If my People which is called by my Name shall humble themselves and pray and seeke my face and turne from their evill wayes then will I heare from Heaven and I will forgive their sin and I will heale their Land And againe Levit. 26.42 43. c. If they shall confesse their iniquity and the iniquity of their fore-fathers c. and if then their uncircumcised heart be humbled and they then accept the punishment of their iniquitie then will I remember the land Now what shall we say hath God forgotten to be gratious was God gratious not only to Joshua and the Elders when they humbled themselves but to Rehoboam and his Princes when they humbled themselves Nay even to Ahab when he humbled himselfe and will not the Lord be gratious unto us Hath God promised that if his people humble themselves and pray and seek his face he will forgive and heale and doth his Promise now faile God forbid we should thus thinke or speake the failing is on our part not on Gods we faile in that which God hath made these Promises and usually beares this Tender regard unto We are not humbled we are not humbled we are not humbled After two yeares of extraordinary judgements and three yeares of extraordinary Meanes and Dayes of Humiliation we remaine an unhumbled people where can we finde the Evidences of such a Humiliation as was here in Joshua or such as was in Rehoboam or such as was in Ahab or such as was in Nineveh Oh England thou hast destroyed thy selfe thou hast destroyed thy selfe even with a double destruction Thou hast destroyed thy selfe Once by thy sinnes thy ancient idolatries and persecutions Thy late Apostacies Superstitions Oppositions to the Power of godlinesse hating to be reformed c. these have called the destroying sword upon thee Thou hast destroyed thy selfe by these a first time And a second time thou hast destroyed thy selfe by thy unhumblednesse and impenitencie under the present judgement Thy sins began thy not being humbled perfects thy destruction I am as confident as confidence it selfe can make me for I have Scripture for it that if England were humbled England should be healed God would say unto his sword that now devoures Returne unto thy place Rest and be still Nay though All England were not humbled yet if King and Parliament were but humbled the Breach between King and Parliament yea betweene God and the King between God and the Kingdome should be healed God would be reconciled to King Parliament and Kingdome and God would reconcile King Parliament and Kingdome one unto another if King and Parliament were but humbled and things should yet goe well in England That Example of Rehoboam and the Princes of Judah induceth me thus to thinke Nay if the Parliament were but humbled if you Lords and Gentlemen were but humbled I durst promise that things should yet goe well in England God would prosper your Counsels your Armies things should succeed in all according to your minde if you were humbled according to the minde of God This sad blow whereby God hath called you to his foot this day even in your owne understandings speakes thus much that God would have you even you be more humbled then yet you have been The Lord sanctifie it and blesse it that it may produce such and such a measure of Humiliation in you and in us all as that for time to come our gratious God be no more enforced to use such severe wayes to breake our hearts and humble us I come now to that which God gave notice of to Joshua in these words Israel hath sinned and hath also transgressed my Covenant wherein you may please to consider first the thing that God gives Joshua notice of Secondly the Manner how God gives Joshua notice of it The thing that God gives Joshua notice of is Sinne Haec Thesis Israel deliquit sic quasi per gradus amplificatur graviter deliquit Israel nam quod nuper jusseraÌ„noÌ„ observarant feceruÌ„t enim nonnullas reliquas res quas perdidisse oportuit quod gravius est non reliquat modo fecerunt sed sibi usurparint tum quod majus est flagitiuÌ„ surtine usurparunt ad haec meÌ„daciis insuper â—allere conati sunt Denique quod maloruÌ„ est extremuÌ„ obsirmarunt animuÌ„ rebus subtractis in suum suppellectilem relatis Mas in loc Israel had sinned The Manner of Gods giving Joshua notice of it is first by way of gradation God first in the generall tels him Israel hath sinned Then secondly descends a little neerer to the Nature of the sinne And they have also transgressed my Covenant And then thirdly instances the particular sinne And they have taken of the accursed thing and have also stolne Then fourthly follow the aggravations of the sinne And they have dissembled also and they have put it even amongst their owne Stuffe Or if you please you may consider in the words 1 Gods Charge against Israel and 2 the Amplification of it The Charge it selfe is this Israel hath sinned The Amplification is in severall particulars First their sinne was a breach of Covenant They have also transgressed my Covenant Secondly this breach of Covenant was in an accursed thing For they have taken of the accursed thing Thirdly this breach of Covenant in the accursed thing it was a Theft And they have also stollen Fourthly they have added Lying to their Theft They have also

all cut off by Hannibal he not listening to what Envy or what Revenge might dictate to him came in to their reliefe presently and not only rescued them but by that courtesie reduced Minutius to his obedience again the man is as willing to resigne his command as ever he was ambitious to take it up Truly these glorious sparklings of something humano majus even in heathens of selfe-deniall of faithfulnesse of Zeale for a publike good swallowing up all other interests of FactioÌ„ Honour Priority Power These things even in heathens make me blush wonder tremble Si faciunt hoc Ethnici ut fama sua nomen extendant Dan. quid agendum est Christianis ut in coelesti sibi gloriÃ¢ sedes acquirant If Heathens will doe thus much for a Bubble of vaine-glory upon Earth what should Christians doe for a Crowne of Glory in Heaven Or were I to speake this day to the Ministry of England that are rightly affected to the glory of God and the Publike good I would intreat them to consider with me whether we may not feare that some of our former sins in the matter of Gods Day and Worship may at this time come in remembrance before the Lord especially seeing we have been no more humbled for them and whether our present divisions and dissentions and the undue managing of them may not have an influence into our present calamities I remember in the beginning of the first Reformation there fell an unhappy difference between Luther and Zuinglius and their followers which was managed with a great deale of bitternesse and remaines to this day uncomposed And both parties smarted under the sword of the common enemy the longer it is probable for their disagreement among themselves The Lord grant it fall not out so to us O that we could all of us both Ministers and people remember that vehement obtestation of the Apostle Paul 1 Cor. 1.10 Now I beseech you brethren by the Name of our Lord Jesus Christ that ye all speake the same thing and that there be no divisions among you but that you be perfectly joyned together in the same mind and in the same judgement Oh that at least the advantage that redounds to our enemies and disadvantage to our selves from these our differences might compose them for us And that we would imitate Basil and Eusebius who perceiving the common adversary the Arrians to improve a difference which was between them to the prejudice of the Orthodox Churches were soon reconciled and imployed their united strengths against those enemies But I digresse too farre to returne therefore to my present Auditory You that stand here before the Lord this day Men and Brethren I beseech you every one aske your owne Consciences and say What have I done what sinne is it of mine that hath awakened this hand of God against us Is it my unsensiblenesse of the indignation of the Lord in this civill destructive warre Is it my pride my luxurie my eating flesh my drinking wine my clothing my selfe with scarlet my walking with an out-stretched neck at such a time as this when the Lord cals to weeping and mourning and baldnesse and girding with sackcloth every day Beleeve it brethren it is a great provocation in the eyes of our God to behold so much bravery and joviality as he sees every day in this great Citie at such a time as this when he is making his sword drunke with the bloud of our slaine There are three Texts of Scripture Oh that all the children of pride and vanity would but studie them Ezek. 21.9.10 A sword a sword it is sharpened and also fourbished It is sharpened to make a sore slaughter it is fourbished that it may glitter should we then make mirth Isai 22.12 13. And in that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and to girding with sackcloth And behold joy and gladnesse slaying oxen and killing sheep eating flesh and dinking wine Isai 3 16-25 26. Moreover the Lord saith Because the daughters of Zion are haughtie and walke with stretched forth neckes and wanton eyes walking and mincing as they goe and making a tinkling with their feet Therefore thy men shall fall by the sword and thy mighty in the warre And her gates shall lament and mourne and she being desolate shall sit upon the ground Little doe our Ladies thinke that their Gallantry which that third of Isaiah gives an Inventory of may make our mighty men fall in the warre and our strongest Cities sit upon the ground But say againe Is it my trusting to an arme of flesh my putting confidence in the Gallantry of our Army and ah Lord in this thing the Lord be mercifull to us who almost can plead Not guilty that hath made this Arme of flesh to wither Is it my neglect of Prayer Am I the man that when I heard our Army was in streights nay when his Excellencie sent to desire Prayers my wretched heart would not lift up one Prayer Nay if it were to doe again if One Prayer would save the Army save the Kingdome I could not doe it Am I the man that have with those perverse Israelites despised the pleasant Land the Land of desires as it is Psal 106.24 When Israel was in Egypt there was nothing they desired more then the Land of Canaan when they were come out of Egypt and were upon the borders of that Land then they despised it and wished themselves in Egypt againe Ã´ that it were not so with us It is not long since a Parliament an Assembly of Godly Divines the Reformation of the Church in Doctrine Worship and Discipline was the desire of all the well-affected in the Nation But now the Parliament the Assembly of Divines despised The Reformation which we are now even upon the borders of in Doctrine Worship Discipline despised Men wish themselves in Egypt againe And had rather be under Prelaticall Bondage then under a Government most conforme to the Word and to the Government of other Reformed Churches No Reformation of Religion now now nothing will satisfie some but a Toleration of all Religions and all Opinions Church Government Discipline is to some a fiction to others Tyranny and Persecution Ah Brethren this is a Provocation and will be a Provocation for this God may turne us into the wildernesse againe It were an endlesse taske to enumerate the rest of the particular sins that possibly the people of this City and this Kingdome may be guilty of and that God may have his Eye and Hand upon in this Rebuke that he hath given us And therefore I must not prosecute this any further Only againe I beseech you all Lords Gentlemen Souldiers Ministers Men Women Every one of you say to your selves Sure we have sinned Israel hath sinned and every one of you aske your owne Consciences saying What have I done And let us all in the feare of God make it one part of this dayes

degenerate into superstition doth so enflame mens minds against those of the contrary party as they not only hate them but are even mad against them c. And the more we have been sometimes united in Religion and the wayes of God the greater will the mischiefe be that this Diversity shall I say or Vniversality of Religions and opinions pleaded for by some will lay us under Philip. Cawer in oper sacris cap. 92. For Odia acerbiora immortalia inter eos existere solent qui in fide Religione conjunctissimis animis fuere c. The bitterest and most immortall hatred is usually betweene those that have sometimes been of the most concordant mindes in Faith and Religion and afterwards begin to differ for nothing doth more alienate the mindes of men quam similis vel dispar Religio Once for all it is the Preservation and Reformation of Religion which you have covenanted to endeavour and not a Liberty of opinion that will consist with neither It is the Extirpation of Heresie and Schisme that you have covenanted which if to be connived at why doth the Apostle Paul reprove the Corinthians for their Schismes so much and why doth our Lord Jesus commend the Angel of the Church of Ephesus for trying those which said they were Apostles and were not And why is the Angel of the Church of Thyatira reproved for suffering that woman Jezabel who called her selfe a Prophetesse to teach and seduce If once we come to this that any man be suffered to teach what he pleaseth to seduce whom he lists to be of what Faith or Religion seemes good in his owne eyes farewell Covenant farewell Reformed Religion farewell the Peace and Glory of England If that day once come But you Right Honourable I hope better things of you though I thus speake I hope while you live and sit in Parliament this shall never be Greg. Tholozâ—â—de Repub. lib. 8. Fieri nec solet nec potest ut quit Deum sincerÃ¨ ex toto corde diligat qui diversas Religiones simul fovere desiderat certissimum enim ost neutram credere qui contrarias admittit It is not usuall nay it is not possible that they which love God sincerely should desire to cherish differing Religions for it is most certain he that admits contrary Religions beleeves neither of them There is a second dangerous opinion give me leave in the name not only of all the Ministers of Christ in England but of all the Ministers that Christ hath in the world to complaine of it it is this That there is no Jus Divinum upon the Calling of the Ministry To this purpose there was a Pamphlet lately put forth bearing the Name of the compassionate Samaritane that under pretence of pouring Wine and Oyle upon the wounded Anabaptists as he fancies them poures the venome of Dragons and the gall of Aspes not only upon the Assembly who yet are to no other end an Assembly then that they may be serviceable to God and you in the things of Jesus Christ nor onely upon the Ministry of the Church of England for then I had held my peace at this time but upon the whole Ministry of Christ through the world and would make that Sacred and Tremend Function to be as meere an Imposture as very a mystery of iniquity as arrant a juggle as the Papacie it selfe I shall not need tell you what Anvill this was forged upon nor that the Principles of Anabaptisme are as destructive to the Magistracie as they are to the Ministery All that I say is this the Lord make you mindfull of your Covenant and wise and able to apply apt and seasonable Remedies to these growing evils before they be incurable We have covenanted against Prophannesse too But what hath beene done against True it is you have made pious Ordinances for the strict Observation of the Lords Day and dayes of solemne Humiliation But for want of a strict course prescribed for the bringing of such as shall yet dare to profane these dayes to severe and exemplary punishment not onely in the Countrey but here in the Citie and before your eyes Sabbaths and Fasts are as much contemned as ever It would be worthy of your second thoughts what further course to take for the better sanctifying of those Dayes As also for the stopping of that Rage of all manner of prophannesse that in these loose and arbitrary times breakes in as a floud upon us and no wonder Perverse opinions and perverse manners alwayes walke hand in hand together Buchol in Chronol Oâ—â—nibus seculis Doctrinae coelestis corruptionem comitatur puâ—â—â—u morum corruptela quae tandem Regnis ultima fata attrahit Common corruption of manners hath ever attended corruption of Doctrine and this at length brings desolation upon a Kingdome We live in a strange age for licentiousnesse of opinion and as strange for licentiousnesse of living There was a thing done not many dayes since not farre from this place I think the like was hardly ever done before in England or in the Christian world I meane that scandalous abominable I know not what to call it I doubt not but you know what I meane how farre your wisdomes will thinke fit to take notice of it and enquire after it I know not But certainly it was such an affront to the Justice of God such a dare to the power of his wrath now burning against us such a scorne to the whole Nobility Gentry and Parliament of England as both your owne Honour and Gods call upon you to shew your just indignation against it Had some young Gallants in Rome while heathen played such a Trick the Censores morum would have at least degraded them We have Covenanted to bring Incendiaries Malignants and evill instruments to punishment Since this Covenant God hath delivered many of yours and the Kingdomes chiefe Enemyes into your hands I will not inquire what Iustice you have done upon them That may upon some prudentiall considerations be deferred possibly But whether it be right in the sight of God that his and the Kingdomes Enemies when God hath shut them up in your hand should not onely have their Lives and their Ease but their lusts their sinnes indulged them and which is the common complaint in your prisons Sweare and Drinke and Gluttonize and be as joviall and as filthy as in their owne Garrisons whither this be right or no consider Some possiby are ready to say to you Petr. Nicol. Gelstroup as that poore smith in Thuring did to the Landt-grave of that Country who was more mild then was for his peoples good Duresce Duresce Ã´ infoelix Landtgravie c. I know there ought to be in those into whose hands God hath put the sword a contemperature of Severity and clemency The sword of Iustice must be fourbished with the Oyle of Mercy yet there are cases in which severity ought to cast the scale I know not what

to thinke of that saying of Tully Si clementes esse voluerimus Cicero Epist ad Brutum nunquam â—â—â—erunt Bella civilia yet there is a great deale of reason in that which one speakes in confirmation of it Zevecotius in Observatis Politiâ—is cap. 14. Paena Lenior majorem peccandi occasionem suggerit c. a slight punishment doth but tempt men to wickednesse while all men hope they may escape and never be discovered or if they be they know before hand they shall goe away with it pretty cheape Therefore saith the same writer Laudo Venetos apud ques unicum publicae pecuniae denarium intervertisse non infame solum est sed Capitale Consilia decreta patrum revelasse quempiam rarÃ² auditum est semper graviter punitum We have all Covenanted for our selves and all that are under our power both in Publike in Private in all duties we owe to God and man to amend our Lives and each to goe before other in the example of a Reall Reformation had we kept this Covenant Ã´ what Saints should we have bin all our families would have bin as so many Churches England would by this time have been the Holy Island we had not now been fasting and weeping and mourning but rejoycing and singing praising But I beseech you Beloved tell me is there that Evidence of Personall and Family Reformation that such a Covenant as this did seeme to promise Look upon the Families of Lords Gentlemen Citizens where is such a Reformation as this Covenant binds us to Me thinks in all these particulars It is too too evident that we have transgressed our Covenant We have sinned and transgressed our Covenant The Lord help us to lay this sin to heart There is indeed a double violation of Covenants the one through wilfulnesse this I hope you are free from The other through unmindfulnesse This may be chargeable upon Gods owne Servants They were not mindfull of his Covenant saith the Psalmist Now even this is cause of Humiliation to us I remember the Day wherein we tooke the Covenant together in this place was like the Day of laying the foundation of the second Temple A Day of shouting a Day of weeping A Day of joy and a Day of trembling A Day of joy and shouting to see Parliament Ministers People so willingly offer to joyne themselves in Covenant to the Lord 't was such a Day as England never saw before and yet withall a Day of Trembling Weeping The Lord knowes there was many a gracious heart trembled that day for fear we should transgresse the Covenant we then made And now behold your eyes see even yours we have done so in too great a measure O what should our Weeping and Trembling be before the Lord this Day O let every one of us take up a Lamentation and cry with Ezra O my God I am ashamed confounded and blush to lift up my face unto thee Ã´ my God Behold we are before thee in our sins and trespasses and cannot stand before thee because of this O let us be humbled for our Covenant breaches past and if we would not have God go on to break and blast our Armies let us not only renew our Covenants which is a part of the worke of this day but let us be mindfull of and faithfull to our Covenants or never look to have God more with our Armies The Lord tels Joshua plainly in the 12. verse of this Chap. Neither will I be with you any more till you have destroyed the accursed thing froÌ„ among you Breach of Covenant is an accursed thing It is a polluting of the great and dreadfull Name of the Lord our God The Lord our God is a jealous God We cannot expect he should be any more with us while such a provocation is among us FINIS

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