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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	write_v	wrong_v	35	3	8.9913	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00730	Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.	Babington, Gervase, 1550-1610.	1592 (1592)	STC 1086; ESTC S100811	308,840	390

feared God But this maner of his fathers hands displeased Ioseph he sought to remoue them telling his father that Manasses was the elder c. Where we sée a weaknes in good Ioseph that he would go about to tie God vnto senioritie and naturall order when as before that it had appeared how God disposeth of his blessing to the yonger before the elder As Ismael being elder yet Isaac was blessed Esau being elder yet Iacob was blessed Ruben being elder yet of Iudah came Christ c. Now could Ioseph a good man thus errs and thinke that amisse which his father did rightlie and euen of purpose and may we no way be deceiued I wish them then to consider this who are so wise in their owne eyes that they neuer like of their ministers course but would gladly haue their owne deuises followed as euer the better Surely it may teach them modestie and humble their spirits if god will to thinke more reuerently of others that for their places and diuers circumstances are more like to sée what is the best 5 But his father refused c. Then father and sonne deuided in a matter of ceremonie the father one way the sonne an other yet both godlie Let it school● vs euer to knowe what may be without breach of vnitie and common peace if men themselues be louers of peace Yet remember also that olde Iacob had the right and yong Ioseph was deceiued If father and sonne then may differ brethren also may do the like But yet go further We learne not onely by this example the difference often that is betwixt men of néere coniunction but we may take occasion also by it to thinke how we differ often euen from God setting our selues as it were against him and esteeming that better that in déed is not As when we are gouerned in matters of saluation by the iudgement rather of flesh and bloud then by the spirit that seeth truth If he laie the right hand we wish the left hand and if be lay the left hand we like the right what hee thinks good wee iudge euill and what he makes euill we make good Know this corruption which is too true and then begging strength let vs séeke to amend it The Lord gaue Iacob a prophecying spirit to declare to them what was to come And no little accompt in those daies made godlie children to be blessed of their fathers What Iacob tolde also came all to passe Ephraim was the greater and yet both great His name was likewise named vpon them that is they were taken and reputed as his children and not he praied vnto when he was dead by his posteritie as most foolishlie Papists would reason herehence His assurance that he giueth them of the lande of Canaan was grounded vppon the sundrie immutable promises of God which he beléeued That god should be with them when he was dead respected the promise that is also our comfort I will bee thy God and the God of thy seede after thee The portion that he giueth him aboue his brethren giueth testimonie how ancient it is to make a testament concerning worldlie goodes when die we must Finallie that he speaketh of his dying so comfortablie and without anie feare it teacheth vs the effect of a liuely faith how mightily it expelleth all feare of death Thus ended this conference of sicke Iacob with his sonne Ioseph and thus end we also for this time Chap. 49. Two especiall heads there are of this Chapter Iacobs last Propheticall blessing of his Sonnes His death THen Iacob called his sonnes and sayd gather your selues together that I may tell you what shall come to you in the last daies Written it is of the Swan that before his death he singeth most sweetly and so did this godly Patriarke in this place Neuer more sweet songes than haue passed from the godly toward their later endes Moses in the 31. of Deut. in the two chapters following Iosua in his last chapter euen our Sauiour himselfe in the 14. chap. of Ihon in the 15.16.17 at his last Supper The apostle Paul when the time of his offring was at hand 2. Tim. 4 v. 6.7.8 c. The Apostle Peter when hee could thē he thought it meet while he was in this tabernacle to stir them vp knowing y t the time was at hand that he must lay down his tabernacle c. This Cignea cantio this last sweet song of Iacob because interpreters haue seen to be amost singular prophesie of thinges to come they haue thought y t they did not adorne and set out sufficiently vnlesse they deuised some hydden mysteries and dark matter to be drawen out of it swaruing for this purpose from the true and naturall sence of it in diuers thinges I will omit these dreames of theirs and kepe to the Text with such matter as it properly and truely yeldeth Praying it first to be obserued how by their father Iacob it pleased almighty God to informe these men of whom thousands after were to come concerning their future estate that they might hereby know be most assured y t God cared for them not only so but that most extraordinarily hee cared for them gouerning them as his owne peculiar people chosen from the whole world made his own If you aske or think how could Moses y t wrote these bookes know of this speech of Iacob to his sonnes being made in a priuat house in a place but obscure about 200. yeres before he wrote Answer your selfe with another question again aske how could he so cunningly and so particularly describe the land of Canaan bordering it and distributing it vnto some as he did himselfe dying and neuer entring into it if you must say by Gods spirit illuminating guiding and directing him he did this as in deede you must say why not then did the same spirit reueile vnto him being a chosen instrument to commit these matters to writing what Iacob said at his later end to his children Yet probable also it is that so famous a prophecie as this and at that time made whē mens words are especially marked to wit at their deathes before so many witnesses was right carefully remembred and by tradition caried from man to man from time to time euen vnto Moses It containeth in it the whole time from their going out of Egypt vnto y e comming of Christ as by diligent obseruance may appeare not I meane euery particular accident in that time but the fired and set order course of the Church till that time Let vs come then to the word obserue how he doubleth the word of hearing saying first hear and then harken al to note vnto them that they must not with an ordinary care harken vnto him but with very great attention with very speciall care and regard since the matter by him now to be vttered

the same Again to consent to that which is wickedly deuised of others and to make a particular concept a general iudgement action and worke at last Great cause therfore that mens lewd deuises should be restrained from being published since both the deuisers wishe and mans great corruption is so prone to yeeld a wicked consent and folowing of the same Caiphas counsell when it once sounded of Christs death was quickly harkened vnto and from that daye forward consultation had together howe they might accomplishe the same Whosoeuer broched it first that the people should aske Barabbas and refuse Iesus it was soone receiued liked folowed of such ignorant spirits and giddy heads That a sort should combine together and kill the Apostle had a beginner and how quickly pleased the plot such other bloudye mindes and spitefull hearts How soone imbraced Lots yoonger daughter the counsell of the elder to do so vile a thing That vnbrotherly conspiracie against Ioseph was soone yeelded vnto when once it was vttered Lye vpon thy bed said Ionadab and faine thy selfe sicke when thy father commeth to see thee pray him that thy sister Thamar may come make thee some meate c. You know the counsel you know the consent to the same also how ready it was how wel liked Ahitophels deuise that Absolon should enter into his fathers concubines left to keepe the house though it were horrible yet how it pleased was imbraced cannot be forgotten A sort of green heads Oratores noui stulti adolesc●tuli new orators fooles yoong counsellers laid a plot for Rehoboam Salomons sonne to folow he liked it he folowed it and cast away the counsell of the aged experienced learned and faithful counsellers to his father but it cost him the setting on hee bought it deere and had I wist came as euer it dooth when it was too late Thus might we runne on a large and long course if I woulde But it shall not neede one example moe shall suffice and then an end of this note Doe you remember the murmuring against Moses and Aaron in the booke of Numbers how began it had it not a Captaine then a second then a third then a number once broched that Moses and Aron tooke too much vpon them that others were equall with them and therfore should be in like authority that the people wronged and so foorth soone was it liked soone was it catched soone was it prosecuted of proud mindes that would be aloft and knew not to obey But what was Moses Aron that they should be thus vsed of their brethren Surely the Lords faithfull ministers his chosen serauants they were whose cause when he had thus exercised them with a trial he tooke into his own hands his ielousie on their behalfe began to burne and till hee had shewed a iudgement that should make all eares to tingle that heare of it all hearts not forsaken of God to feare how they doe the like hee neuer left them Conclude we then vpon all those that sinne some be wicked to broache a wickednesse and thousands weake to folowe the same when once they heare it yea though it be to builde a Tower against God it neuer was nor euer shall be either godly pollicie or christian dutye to suffer mens braines to broche what they list and others to folow vnquiet deuises hatefull to God and hurtfull to his Church in a high degree 6 It followeth in the text That we may get a name see the madnes of the world euer to neglect heauen and seeke a name in earth where nothing is firme nothing continueth but fadeth away and perisheth as a thought This madnesse the Prophet Dauid mentioneth in his 49. Psalme and laugheth at it saying They thinke their house and their habitations shall continue for e●e● euen from generation to generation and call the lands by their owne names This their way vttereth their foolishnes yet their posteritie delight in their talke c. That saying of Iuuenal is known Mors sola fatetur quantula sunt ●ominum corpuscula onely death acknowledgeth of what power mens bodyes bee such are our minds so greedye of a name and so blinde in the true course to attaine the same whereof wee had speeche before Thys sinne of ambition and vayne glorye pricked the heartes of our first parents to the very death It is not rooted out of their posteritie nor euer will But yet lesse and more it pricketh although all bee not euill in this respect alike Would God this vngodly and vntowardlye regarding and desiring of a name had not beene before and were to this day a cause to make many reiect the truth of God which they should imbrace For times past what said our Sauiour in the 5 of Iohn Howe can you beleeue which receiue glorie one of an other and do not seeke that glorie that is onely of God For times present I content my selfe with that confession openly at Paules crosse that amongst some other causes which kept one in such disobedience to God and hir Maiestie this was one chiefe one the tickling of vaine glory Which cause said he I am sure dooth detayne most of the contrary side meaning Papists in their peruerse obstinacie howsoeuer they bragge that they seeke nothing by theyr dealings but the glory of God c What I could saye I doe not let them that take bad courses examine their owne hearts why they do it and remember how deepe hee that made the heart seeth into it Yea let others also looke that be no Papists if this hidden conceipt to get a name doe not make them tread awrie and if secret thoughts giue secret sentence on my side against themselues because conscience will speake true though not euer alowde that others may heare remember his saying that sayd it well Melius est de media via recurrere quam semper currere male Better it is to returne backe when we haue gone halfe waye then still to go on and that ill 7 They will build they say to saue them that they be not dispersed But behould the issew this very thing is the cause of their dispersion both farre and wide a sunder So crosse shall God turne the counsels of flesh against his glory liking and will For euen that which the wicked feareth shall come vpon him saith the spirite of God As in example one for many beside this place Christ may not be suffred to liue and goe on least the Romains came vpon them and tooke awaye both their place and the nation But euen this conspiracie put in practise brought that which they feared vpon them most trulye iustly and heauely to th●ir vtter ouerthr●w and subuersion by Titus and Vespasian There is no strength there is no counsell wisdome or pollicy against the Lord. If fle●h deuise wayes to establish it selfe without his feare the folly of flesh shall soone appeare