Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	write_v	yield_v	73	3	6.4780	4	false

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 sÃ©e 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 sÃ©e 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 schoolâ— 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 nÃ©ere 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 dÃ©ed 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 sÃ©eke 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 belÃ©eued 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 theÌ„ 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 wheÌ„ 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

onely to be done but euen all such things also as may be sit to the good bringing of it to passe are likewise to be cared for and taken with vs as heere this seruant did 2 His making of his Camells to lye downe as it heere is mencioned may remember vs how a good man regardeth euen his beast The time and the place may shew the seruants diligent care to obserue and regard all good oportunities to come by any entrance or successe in the matter he goeth about 3 His prayer to God that hee woulde direct him sheweth his faith and bringing vp in Abrahams house Also how hee trusted not in his owne indeuours though yet hee vsed the best but onely his confidence was in the blessing of God who is able to effect and hinder what he will 4 Whilst mens daughters came to drawe water sayth the text and afterward in this booke we shal reade that Iacob found Rachell keping of sheepe Both these declare vnto vs the simplicitie and playnnes of those dayes touching education of their children I beseech you where were these golden silken pearled and idle Dames that our dayes yeeld when waterpots sherpehooks were thought no hurters of womens hands by the very parents themselues I vrge it not for imitation but for moderation 5 The seruant nameth a marke wherby he desireth of God he may haue notice which the woman shalbe that he should chuse for his maisters sonne Graunt sayth he that she which saith drink and I will giue thy Camels drinke also may be she c. I pray you marke the marke that he wisheth in his maysters wife Is it not a sweete and curteous nature rather then a gay gowne and a loftie looke Is it not a lowly and louing minde rather then any wealth and pompe Surely it is for he wisheth this and leaueth out those And peraduenture touching the last the seruant had hard it out of the mouth of long experience that Diuite faemina nihil intollerabilius There is nothing more intollerable then a rich woman Except God gouerne let me adde I pray you for his grace maketh many ould sayings to fayle of generalitie Yet something there was or is that such prouerbs arose in times past and are still called to remembrance in our dayes vpon occasions Surely all bee not Saints that goe for Saints before strangers it may be feared 6 That thou hast ordayned Marke this word well and in it obserue the iudgement that this seruant had of Mariage namely that there was no hap nor chance in it but that euery one is serued according to the ordinance of God either for comfort or crosse Is it not all one with that which Salomon sayth House and riches are the inheritance of the Fathers but a prudent wife commeth of the Lord How doth this good iudgement then shew vnto vs the good order in Abrahams house for knowledge and instruction He that walketh in the sunne will be sunneburned saith the prouerb and surely where good instruction is in a house or towne the people will sauour of it Would God our seruants might thus sauour of the talke they heare at our tables or otherwise as this man did But alas what know I nay what know ye your selues of your selues without doubt this that if carping and gawling of others if swearing and filthy speaking if mocking and censuring of the way of truth if Papisme or Atheisme be a color worthy carying our seruaÌ„ts may learne in our houses and of vs to cary such colors but as for Religion and a sound iudgement in the seuerall branches of Gods booke alas alas it is not to be had with many of vs nor amongst vs. 7 By the word mercy in the same verse appeareth the nature and hart of an honest and faithfull seruant that he would not onely haue things fall out to his mayster but in mercy to fall to him that is all for the best and his comfort if it may any way be more then other 8 Now what successe had this prayer of a true seruant with God I pray you marke the 15. verse Eare hee had left speaking sayth it behould Rebekah came out c. See then the gratious goodnes of God and how open his care is to one that is carefull of the credit committed vnto him be he seruant or what else soeuer Euen before he had left speaking the Lord answereth this seruants desire and sendeth by his hidden powrefull prouidence this mayde Rebekah to come to the Well to him Now if wee consider what hee went about and what the Magistrates and Ministers heere apoynted in earth amongst vs goe about is there any comparison Then with assurance may they go on in their places that God will regard them and giue them his blessing when he thus dealt with this seruant 9 In that she came foorth with a Pitcher to fetch water the seruant hauing prayed as you sawe before in the 14. verse note the wonderfull prouidence of God how it ruleth euery action and suffreth nothing to go by chance as many dreame For was there no time to fetch water but now when the seruant laye by the Well wayting for Gods direction Yes many tymes myght shee that daye haue stored her selfe had not God directed euen to that time And what God will must come to passe 10 She goeth downe filleth her pitcher and away agayne sayth the text Heere is then no tarying no gazing at passers by or strangers no prittle prattle nor telling of newes but modestie silence and ready dispatch of that which is gone about A good example for youth if it were carefully folowed 11 But the seruant seeing her make such speede runneth to meete her and prayed her that he might drinke of her pitcher She sayth vnto him drinke Sir In the seruant note still no fore-flowing of his businesse but hauing commended his suite vnto God he beginneth to try the very first that came to see if his mark before mencioned might be found in her In the mayd marke all gentlenesse and curtesie of nature with speech conuenient neyther a foole to say no thing nor yet ouerbould to talke at randon When she had giuen the seruant drinke then see I pray you how no doubt by Gods very direction she vseth those words that the seruant had prayed God before might bee a marke for hym to knowe the woman that God had apoynted for his maysters sonne by I will sayth shee drawe water also for thy Camells By whiche the seruant knewe it was his Mistresse that should be Gods gift and apoynted match for his Mayster Isaac Then hee wondred to consider Gods mercy and prouidence fitting things so quickly and graciously vpon his prayer and bringing so forward the cause of his comming And in deede the manifestation of Gods prouidence is wonderfull for which of vs could once euer haue thought that such things should

friends were loth to parte with her But so would not this most carefull and trustie seruant do but hauing sped well he longeth to be with his maister to ease his minde also which is a speciall good care in a good messenger for aegrÃ¨ tristia sed cito laeta sunt nuntianda Slowlye is euill but with all good speede glad things are to be tould saith the olde saying Againe because God had prospered him he would be gone making Gods mercie a spurre to his faithfulnesse and diligence and not a stower of him as no doubt many would 21 Then they called the maide and asked her consent therein leauing this for the godly euer and all to marke that as children owe a dutie to parents to aske their consents so euen parents also owe this to their children not violently to force them against theyr liking for who so marrieth marrieth for himselfe and not for his parents and good reason then the heart should loue whom the life must indure till dying daye Now loue is not forced neither euer can bee but God giueth it reciprocally if the match be his No loue no match of Gods making let parents thinke and it is his prerogatiue to ioyne together man and wife If man will ioyne by force and violence whom God hath not ioyned by consent and loue what a bouldnesse is that in him that dooth it and how will God not indure it but turne it to his woe Yet children againe may not bee ouerbould because of this but like if they possiblye can where their parents better experienced then they are iustly like For if they do not thus giuing all possible place to their parents iudgements surely they doe not honor father and mother as they should 22 The mayde then asked saith shee will which was not any lightnesse in hir or easinesse ouermuch to bee intreated but it was a religious yeelding to that without foolish delayes which she euidently saw was the Lordes appoyntment for her It should schoole vs in these dayes to doe the like and neuer to vse nicenesse and follie vnder pretense of modestie when the matter is discussed already by mutuall euiction of either heart secretlye within that the Lord will haue it so Such dilly daâ—ly is fitter for Heathens that knowe not GOD then for sober Christians who haue vowed obedience in all stayed grauitie to the Lordes good pleasure 23 The honest and orderly sending her away with her nurse and maides are commendable practises euen with vs. But especially marke in the 60 verse the blessing they gaue her when shee departed Our care performeth all things rather then this and yet this as necessarie as many others She rode vpon Camels and was not to tender but our wanton wayes wil worke vs woe if God do not change vs. 24 In the 62 verse note howe Isaac not yet maryed for his wife that should be was but now coÌ„ming towards him with his seruant liued from his father and kept house Now adayes riche mens children eyther marry ere they knowe howe to vse a howse or neyther marrying nor keeping house liue to spoyle and spende what others carefully haue got together But wise parents may learne of Abraham heere to see howe they will frame in theyr lyfe time and then as they like them leaue them more or lâ—sse 25 One thing is mentioned heere of Isaac which is worthye memorye whilst wee liue Namely that towarde the euening he wente out into the field to praye It showeth vs the custome of those godlye Fathers of whome he learned it nowe and then to goe foorth and all priuately alone to send vp to God the aboundance of theyr hearts fraught with his feare to meditate of his mercie continually tasted to pray against faults continuallye committed and after many holye debatings of his fauours in them to turne home againe comforted and euen refreshed that with theyr GOD so good and so kinde they haue had some conference as became his Children O wee wee sinnefull and wretched howe manye are our walkes for vayne pleasure and howe fewe or none in thys holye order 26 As Isaac was thus walking in the Fields hee lift vp his eyes and sawe the Camels comming and Rebekah she looked and saw Isaac walking and asked who he was the seruant aunswering that it was his maister she lighted downe couered her selfe with a vaile c. Both her lighting and vayle tokens of her modestye and humilitie The marginall note is sufficient for this if you ioyne vnto it the 1. of Sam. 25.23 where Abigael meeting Dauid hasted and lighted also 27 The seruant declareth all Gods dealing in this matter and no doubt it both contented mooued Isaac whervpon he brought her into his mothers tent he married her well liking of Gods choyse hee loued her a token of Gods matche and hee was comforted with her after his mothers death to teache vs for euer this good that if GOD take one thing hee will giue an other to the perpetuall praise of his infinite mercie and the great incouragement of his children to continue in his feare What a sort of instructions nowe hath this Chapter yeelded vs and yet neither in this nor in any is that halfe noted that might be noted So plentifull is the spring of this heauenly water yea such a sea of knowledge comfort is Gods booke This much is more then we thinke of euer and thus much remembred by this occasion and practised better shall yeeld vs ioy when all worldly follies shall faile their followers We haue heere but a time and how short or long who can tell spend this well and we liue for euer spend this ill and wee dye for euer Life and death differ verye much mirth and miserie weale and woe ioy and paine I iudge we iudge not to be like but euer and neuer are pearcing dartes if we haue any feeling in blisse to liue or cursse to remaine obeying or disobeying the Lords good will The Lord make vs carefull and so I end Chap. 25. The cheefe heads of this Chapter are these Abrahams second marriage Abrahams death Iacobs birth Fsau his selling of his birthright TOuching the first it is a warrant of the lawfulnesse of second mariage against anye prophane minde that wilfully disaloweth it And the Apostle is as plaine when he sayth as long as they liue together the man and the woman are each bound to others but if eyther bee taken away by death the suruiuer is at libertie to marrie againe in the Lorde 2 Remember how God sayd that in Isaac should his seede be blessed yet nows commeth Keturah with six sonnes on a heape such euents fall out to trie the children of God whether they will cleaue to the word or no. 3 Abraham maketh his will and Testament in his life time disposing his good in such sort as quietnesse may folow amongst his children when he is gone

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