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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

once take up that song of praise Isai 12.1 O Lord I will praise thee though thou wast angry with me yet thine anger is turned away and thou comfortedst me This is the Prayer of Your Honours most unworthy yet faithfull and sincere Servant MATTH NEWCOMEN A Sermon preached before both Houses of Parliament at their extraordinary solemne Fast Sept. 12. 1644. JOSHUA 7.10 11. And the Lord said unto Joshua Get thee up wherefore liest thou thus upon thy face Israel hath sinned and hath also transgressed my Covenant which I commanded them The Introduction HOw well this Text suites this Day this Assembly and the Occasion of it I perswade my self there is none here but upon the first reading understands The Lord grant that the handling of these words may be as profitable as the Scripture it selfe is seasonable In the former verses of this Chapter you have a sad story to which ours is this day paralell I had almost said in too great a measure but I lay my hand upon my mouth because thou Lord hast done it who doth all things in measure But in the Story of this Chapter you may read our Calamity Dutie In the fifth verse you have a people Gods people Israel smitten scattered troden downe before their enemies Gods enemies That 's our Calamitie In the sixth seventh and eighth verses you have Joshua and the Elders expressing a pious sense of this breach that God had made upon them The Multitude possibly might miscarry under this hand of God they might fall into their accustomed discontents or sinke under discouragements as it is said ver 5. The hearts of the people melted and became as water But as for Joshua and the Elders Men of more Noble and Religious spirits their demeanour is gratious and humble and holy And Joshua rent his clothes and fell to the earth upon his face he and the Elders of Israel with him ver 6. and poures out his heart before the Lord in words expressing a sorrow too big for any words to expresse ver 8. Oh Lord what shall I say when Israel turneth their backes before their enemies as if he had said Lord this is the saddest thing the saddest Token of thy displeasure The thoughts of it amaze overwhelme me I know not what to say O Lord what shall I say O that we had such a grieved and burthened heart as Joshua had when he spake these words Surely this is our Dutie to have our hearts filled with the sence of that hand of God that is gone out against us and in the sense thereof to abase our selves before the Lord. To the performance of this Duty we are met this day the Lord help us in it yet that 's not all there is a further Duty God cals for at our hands and that the words of my Text lead us to The sense of the words And the Lord said unto Joshua Get thee up wherefore liest thou upon thy face Israel hath sinned c. Our English expression Get thee up sounds more harsh then either the Originall or other Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illud quid hoc tis prostratus jaces infaciem tuan non est objurgantis au● precandi Ritum illum reprehendentis quo ritu Christus ipse usus est sed jamdudum se paratum esse significantis ad opitulandum Ma●us ad locum Non est ignorantis aut inquirentis aut arguentis vox ista sed insinuantis quod nō sufficit supplicare sed alio opus esse Remedio Cajetan ad locum q. d. Surge Noli te diutius affligere Scio quid velis faciamque ut scias quid facto sit opus ad cladem à tuis acceptam resarciendam Ego enim cor tuum contritum humiliatum despicere nequeo sed benignè aspicerè à meâ pietate quasi cogor C. à Lapide ad locum Which words are not words of Inquirie God doth not demand of Joshua the reason why he lay at his feet in this sad posture Joshua had given him an account of that already in his Prayer And God knew it even before he prayed Nor are they words of Rebuke and Increpation But rather words of Advice and Direction God doth here as it were with a hand of Grace and Mercy lift up Joshua from the earth where he lay groveling and saith thus Arise Joshua afflict thy selfe no longer I know what thy Desire is and I will let thee know what thy Dutie is there is somewhat to be done which yet thou thinkest not on Get thee up Joshua wherefore liest thou on thy face Israel hath sinned In the words you may please to observe something that God tooke notice of in Joshua The Division and something that God gave notice of to Joshua The thing that God tooke notice of in Joshua was the Deepe sence he had of the hand of God against Israel in the late disaster that befell their Army under which he lay confounded astonished at the feet of God This in the first words The Lord said unto Joshua Arise wherefore liest thou upon thy face The thing which God gave notice of to Joshua was the sinne that Israel had committed which was the Cause of this Disaster Israel hath sinned and hath also transgressed my Covenant which I commanded them Observ 1 with The Proofe From the first of these I commend this to your Observation That when a Disaster befals the Armies of Israel it well becomes a generous Gratious heart to be deeply affected with it I say when a Disaster befals the Armies of Israel for this here it was not a Discomfiture it was but a Disaster a Party of about three thousand beaten ver 4. and about six and thirty men slaine in the fight and in the Chase ver 5. What 's that in an Army of six hundred thousand men of warre That was Israels Number at their last Muster Numb 26.51 Some Nimrod some Cyclops would have thought this an inconsiderable losse a blow not worth the taking notice of But Joshua though as gallant and daring a spirit as any the Earth had he thinkes not so he thinks that this cals him and the rest of the Elders of Israel what ever others doe to rend their Clothes and put dust upon their heads and in the mournfullest plight that may be to poure out their Prayers and Teares before the Lord O Lord what shall I say So when the Children of Israel were smitten before Benjamin though that was not such a discomfiture but they were able to rally themselves againe and renew the fight a second and third time and at length got the victory by fine force yet All the people went up and wept before the Lord. Judg. 20. Once and a second time and the second time they wept and fasted untill Even and offered burnt offerings and peace offerings unto the Lord. ver 26. This a Disaster will worke But a Rout a Discomfiture what an Impression that will

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 Factiō 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 gloriâ 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 ô 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. Tholoz●●de Repub. lib. 8. Fieri nec solet nec potest ut quit Deum sincerè 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 O●●nibus seculis Doctrinae coelestis corruptionem comitatur pu●●●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 ô 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