Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94134	The hands of God: or King Davids choice, vvherein are proved: 1. That the least of evills is to be chosen. 2. That war is the worst of evills. 3. That the relation betwixt the king and subject, is the nearest of all relations. 4. That rebells are the worst of men. / As is was delivered in a sermon, By T.S. D.D.	Swadlin, Thomas, 1600-1670.	1647 (1647)	Wing S6216; Thomason E441_28; ESTC R204941	18,903	31

towers of strength for his owne security and makes choyce of the Plague which is Epidemicall and Impartiall Et aequo pulsat pede pauperum tabernas Regumque turres and knowes no difference betwixt a poore mans Cottage and a Princes Pallace And yet it is the least of these Evils because it is Impartiall as Famine is not because it is not malicious as Warre is And this brings mee to my 2a 1ae 2a 1ae E malis minimum or my first Resolve which sayes E malis minimum of evills the least is to be chosen But soft at first sight here I meete with a double stop and it seemes that King David did not chuse the least of evills For sayes Saint Paul It is a fearefull thing to fall into the hands of God Heb. 10.31 nor doth this seeme to be the least of evils Susan 1.23 for sayes Susanna It is better for me to fall into your hands Yet now I thinke upon it These rubs are easily removed For Saint Paul there speakes of contumacious sinners and considers God as a severe Judge punishing presently and eternally King David here speakes of himselfe a true Penitent and considers God as a mercifull Father punishing here for a time to prevent a punishment hereafter and for ever Fearefull for them to fall into the hands of God but for us if wee bee like King David Hopefull so Estius David considerat Deum ut Patrem In locum in hoc saeculo punientem Apostolus ut Judicem in hoc futuro Againe King David here compares one evil of punishment with another evill of punishment and so better to fall into the hands of God and to chuse the least and easiest that we may avoyde a greater and heavier evill Susanna there compares the evill of sinne with the evill of punishment and prefers Maximum paenae minimo câ—lpae the greatest evill of smart to the least evill of fault and so better to fall into the hands of man and suffer evill then into the hands of God Rom. 3 8. and doe evill for wee may not doe evill though good may come of it sayes the Apostle much lesse may we doe sinne to avovde paine In malis paenae datur Juler in malis culpae non datur electio so Lyra and Paeter Martyr V. G. A potent faction will bring downe Lords as low as Commons and the King as low as a Lord to effect this they do by a cunning head frame an oath without supreme authority to maintaine an Army against that Army raysed by supreme authority or to introduce and preserve a strange Religion not above 120. yeares old at most thereby to extirpate a Church-government which hath continued 1600. yeares without interruption and founded by the Apostles at least so confest by the very adversaries to preserve the Priviledges of Parliament and liberty of the Subject without limitation but the Kings person and authority with limitations all which is Treason by the Lawes of this Kingdome and sinne by the Law of God for none hath power to impose an oath but hee that hath power to draw the sword and that power is onely in the King And then doe with a violent hand force their fellow-subjects to take this Oath or rather force it upon them under the penalty of plundering imprisonment and penury In such cases as this we must be ready with the Prince of Coandy when Charles the ninth of France offered him his choice either to come to Masse or be perpetually exiled or imprisoned to Masse quoth he I will not come for that is sinne imprisonment or banishment inflict Sir which you please I am ready to suffer it The noble Army of Martyrs speake this aloud in the silent rethorique of their holy blood That Maximum paenae malum potiÃ¹s eligendum quÃ m minimum culpa It is better going to Heaven in a fiery chariot then to lye at ease in a sinfull couch And nature it selfe teaches us equally with the Scripture in the Serpents wisedome to chuse the least of evils he will expose his whole body to save his head and when we are condemned and may as we please make choyce of our punishment the least of evils is to be preferred if we beleeve the wisedome or piety of King David so it stands uncontrouled Let us now fall into the hands of God and not into the hands of men that was his supplication and my first part this is his deprecation and my second part Let us not fall into the hands of men Pars 2. so true hee is to his owne principles Deliver me from the cruell man O God deliver me from the wicked man O God i. e. from all men for howsoever man was created Homo homini Deus a God to preserve and helpe his neighbour yet now he is degenerated in Homo homini lupus and worse into Homo homini Daemon and worse yet into Homo homini homo because one man is worse to another then either Wolfe or Devill could or can be It past the Devils artifice to contrive the Powder-plot if the Jesuit had not put it in his finger it had never have been dreempt of and it passed both the Devils and Jesuits cunning when Juno raysed a Typhon to rob Jupiter of his Nerves and Sinews if the Puritan had not put in his head it had never been voted much lesse executed And therefore I wonder not that King David is so frequent in this kinde of Deprecation Erue animam meam de manu canis Authol Deliver mee from the hand i. e. from the power of the Dogg By this Dogg Cressolius tells us is meant the Devill whom the Gentiles faigned to be Cerberum tricipitem the three headed Porter of Holl Certainely were they now amongst us they would say in their babling devotion From factions Lords and Rebellious Commons and an Assembly of schismaticall Divines deliver us O Lord. I doe not say From the Parliament No God forbid I should it is the greatest and venerablest Court under heaven and too blame they were whosoever they were that called one Parliamentum indoctum the unlearned Parliament another Parliamentum insanum or Phreneticum the madd Parliament and a third Factiosum or Phanaticum The schismaticall Parliament For wee doe not alwayes give denominations Ã majore but sometimes also Ã meliore and the loyalty and wisedome of some Lords and Gentlemen after they have suffered so much blood to be shed Cub may make this at last to bee called The good Parliament God grant it the best that ever was since Henry the first founded that honourably Assembly and if it were well remembred by them that a King was the Founder of that great Court certainely they would bee very carefull of giving a King occasion to bee the Confounder of it There were unlearned men in That and Phrenetique men in the other and Phanatick men the third and there are God increase the number of

Servant may be bad and the Master never the worse but if the Subjects sinne the King perishes 1 Sam. 12.25 If yee doe wickedly both yee and your King shall perish there the King smarts for the subjects fault and if the King sinnes the subjects shall not goe scotfree for here the King sinnes and the subjects dye King David numbers the people and the people are diminished the transgression his the destruction theirs Yet whether the cumbring of the people were meerly King Davids sinne or mixtly his and theirs for they might have intreated him to have forborne this muster or if his sinne onely yet whether it was not so his sinne as that it was also the subjects punishment for former sinnes is a question amongst Expositors and in my weake judgement If the people had not a hand in this particular sinne yet their former sinnes were the cause why God permitted his Annoynted to fall into this errour So the Chapter begins 2 Sam. 24.1 And the wrath of the Lord was kindled against Israel against Israel not against David and because it was kindled against Israel therefore God moved David against them or as the Margent expounds it God permitted Satan and so it is said in the Register Satan stood up against Israel 1 Cron. 21.7 and provoked David to number Israel Be it which it will his or theirs Saint Gregory is in the right Mor. â— 25. cap. 20. and 23. secundum merita subditorum disponuntur acta Regentium the hearts of Soveraignes are disposed by God according to the merits of their subjects And what was the merit or rather demerit of the subject at this time Absolons conspiracy it could not be for there dyed 20000 in that and for that nor could it be King Davids adultery with Bathsheba for that was private and unknowne it was then certainely it was Shebas Rebellion none suffered for that but Sheba himselfe many more were in that combination and fit they should smart for such a sinne for God seldome suffers Rebellion to be unpunished and goe to the grave in peace Yea Master Calvin himselfe tells us Si piÃ¨ regnent summa est Dei benedictio si in Apostasiam aut Tyrannidem degenerent flagella sunt Domini ad punienda populi delicta good Kings are nursing Fathers and Gods blessings badd Kings are Church-destroyers and Gods scourges I adde good Kings may accidentally for a while seeme to be the peoples scourges a good King may rayse a taxe of Ship-money King Solomon did so 1 Reg. 10.22 and seeke to establish an uniformity of Religion in all his Dominions King Jehosaphat did so 2 Cron. 17.7 and neither of these are in themselves sinnes not Shipmoney else aske the learned Judges and let them aske their honest Forefathers not uniformity in Religion for the Church was never so happy as when all the Churchmen were of one accord Act 2.1 nor the State neither as when all the Statesmen were like a City at unity in it selfe Psa 12 2. when the Pavement desired not to be the Roofe nor the Weathercock the Foundation nor the lower Hall the upper Parlor but every stone was content with his owne condition in that place where the Master-mason had placed him Yet even from hence may bad subjects take occasion to rebell and so that which was no sinne in the King is by wicked subjects made an occasion of the highest sinne in them And when people are come to the height of sinne Rebellion which admits no supreame Sacriledge excepted yet if we beleeve Optatus and weigh Gods punishments by the weight of punishment judging the height of sin we would not except that for hee tells us Rebellion is summum malorum the sinne Paramount Gen. 4.115 that hath no Peer Caine for his Fratricide is but mark't and so dismist Niniveh that Sacrilegious City in stead of ruine Jona 3.4 hath a warning Numb 16.32 but Corah and his complices for their Rebellion have a sudden and maâ—chlesse destruction the earth coffins and buries them alive Saint Austen goes further and charges the Donaâ—ists Faction and Faction is evermore the usher to Rebellion with the sinne against the holy Ghost No wonder then if the wrath of the Lord be kindled and a wonder it is to me if when Gods wrath is kindled and the King will hazzard himselfe to preserve his subjects the subjects be not againe reciprocally bound to preserve the King with their owne hazzard Sure I am Nature resolves it so Scripture resolves it so and not a Casuist not one if my memory be right is against it 1. For Nature looke upon the Bees they have a King if you beleeve Pliny Lâ—b 11. c. 17. and a guard is ever about his person to preserve him from a forraigne Invader and a Domestick Traytor If the Hornet will make his way yet he must dull his sting upon the subject that he may not hurt the King Capitis est habenda ratio quodlibet enim membrum naturae impulsu pro Capite vult perlclitari sayes Peter Martyr 2 Sam 18.3 we must secure the King as nature hath taught every member to endanger it selfe to preserve the head 2. And that is one Scripture resolves this case David the King having rebellious subjects risen up in armes against him resolves to goe in person against them No Sir it is not safe for you for you nor for us neither to goe into the battell for if we flie away they will not regard us neither will they passe for us though halfe of us be slaine but now thou art better then ten thousand of us Marke the Church-margent there and it is the best Commentator upon the Text signifying hereby that a good Governour ought to bee so deare unto his people that they will rather loose their lives then that ought should come unto him And the most glorious Epitaph that ever Abishai had is That which the holy Ghost gives him when hee rescued King David from the hands of Ishiâ—benoh when he thought to have slaine David 2 Sam. 21.17 But Abishai the son of Zerviah succoured him and smote the Philistim and killed him Nor are his Courtiers without their monument of praise for saying Thou shalt not goe out with us to battell lest thou quench the light of Israel Their glory it was that they had such a revend esteeme of the King as to account him their light For the glory and wealth of the country standeth in the preservation of the godly Magistrate Lyes our Margent there Non quod libet sed quod licet laus est facere so it ought to be though there were no other reason but this very piety of the King that hee supplicates the hands of God as well for his subjects safety as his owne because the mercies of the Lord are great and deprecates the hands of men because their hands are cruell hands because their hands are sacrilegious hands

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