Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	john_n	send_v	son_n	16,040	5	6.2799	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06874	A sermon preached at Paules Crosse the 13. of Iune. 1602. By M. Francis Marburie; Sermon preached at Paules Crosse the 13. of June. 1602.	Marbury, Francis, d. 1611.	1602 (1602)	STC 17307; ESTC S105434	29,109	90

vnderstanding Poperie hath no new arguments but the olde colworts in a new dish but infatuate flesh wormes cannot iudge of false dice they haue drunke of the whores wine and haue lost their wits But alas how many are there which answer to the name of Iapheth as Abshalom answered to the name of Abshalom which signifieth the fathers peace which bring as much tractablenes to the Church as he brought peace and comfort to his father Dauid and Noah when they gaue those names spake as they would haue it but the wicked will do as they lust Yet the lord hath said enough to melt the obstinate though they were rocks because he knoweth that they are obstinate Isaiah 48.3.4 and their necke is an yron sinew and their brow brasse And therefore who can come after him to say any more All that we can do is to repeat his sayings If there be any consolation in Christ if any comfort of loue Phil. 2.12 if any fellowship of the spirit if any compassion mercie let vs be like minded hauing the same loue beeing of one accord and of one iudgement Let Iapheth come to Shem for Shem may not come to Iapheth no the Lord hath forbidden it by Ieremie Ier. 15.19 Isaiah 11.6.7 It is a prophecie of the fiercest if they be not reprobates that the Wolfe Leoparde Lion and Beare shall be made innocent and sociable to the most harmelesse and helplesse creatures The second conclusion out of this text is thus framed that because the conuersion of Iapheth is determined to be by the onely power of God it is therefore required of necessitie that the Lord himselfe by his spirit performe it The Lord who onely can shall entise Iapheth For although this text doth expresly containe neither the addition of necessitie that it must needes bee the Lord that must doe it nor the exclusiue that none other can do it yet vnder this zealous contemplation of Gods mercy and power in this affectionate speech The Lord it hath them both by implication by presupposing that seeing the Lord will needes haue it done hee must need doe it himselfe because none others can If anie doe still obiect that this point that it is Gods onely work to conuert cannot bee concluded out of this Text without adding the word onely vnto it let him againe vnderstand that it is not added presumptuously but only in sense supplied where otherwise it is vnderstood meant alreadie And this supply is after the exaÌ„ple of Christs collection out of those words of Moses that we must serue God from whence he gathereth that we must serue god alone Deut. 6.13 Math. 4.10 teaching vs to conclude in like case that if the scriptures doe shew that there is not any other power of conuersion besides the spirit of God as we shall see they doe then where it is said that the Lord conuerteth it is there meant that he onely conuerteth and none other So then this text teacheth vs that true conuersion is not the worke of any inferior power but is one of the peculiar works of the holy omnipotent spirit of God And if the question should be to whom it did appertaine to preuaile by perswading would we not haue recourse and refuge to this scripture for solution The Lord shall perswade Iapheth This likewise appeareth vnto vs by the euidence of other scriptures First the exclusiue is plaine 1. Câ—â— â— 7 that he that planteth is not anie thing at all that is to say in the worke of true conuersion And the necessity is as plaine where Christ saith no man caÌ„ come to me except the father which hath sent me draw him Iohn 6.44 he himselfe must of necessitie draw him For this is true of euerie perfect gift that it commeth downe from the father of lights I am 1.17 and he reserueth the donation to himselfe And therefore the Prophet saith Lord thou hast wrought all our works for vs. Isai 26.12 The scriptures before the Lord reuiueth vs call vs dead Ephes 2.1 yea dead in trespasses and sinnes And the sonne of God saith that our reuiuing from this death Iohn 5.25 must be by hearing the voice of the sonne of God And Saint Paul saith that our quickning meaning this first quickning must be by no lesse then by the spirit of him that raised vp Iesus Rom. 8.11 And he likewise otherwhere ascribeth faith to the working of Gods mightie power Ephes 1.19 So that if there follow eyther will or deed in vs God worketh that also of his good pleasure and will Phil. 2.13 As Fulgentius more largely expresseth it Fulgen. lib. 1 ad MonimuÌ„ Dei est vt bonum facere velimus vt bonum facere valeamus Our will and our power of doing well are both to be ascribed to God And Augustine saith Quos spiritus sanctus intus non docet indoctirede unt August in Epost Ichan tract 3. whom the holy ghost teacheth not inwardly they depart vnlearned There are two principall causes why we should lay this to heart The first that we may not erre in the truth of religion in ascribing any thing to our selues as if we were able to stirre vp our selues For as Saint Paul saith We are not sufficient of our selues so much as to think any thing as of our selues 2 Cor. 3.5 but our suffciencie is of God And perpetuall experience reuealeth it that they which continue in this opinion of free will are egregious inueterate hypocrites dying eyther desperate or senselesse The other cause is least we should erre in the truth of affection that is to say in thinking that a lesser measure of affectioÌ„ wil serue in applying our selues to our conuersion then will For when we heare tell that what other power soeuer of the keyes is in the Church Christ himself carieth that key of Dauid Rauel 3.7 that shutteth and no man can open it will make vs to lift vp our hearts aboue all that is called the world And certainely the Spirit of God himselfe by this holy meditation lifteth vs vp to such a zealousnesse in prayer and such a contention of Spirit in making towards God in all kind of duties as they that are informed that none can conuert vs so as we shall be conuerted that is so as our conuersion shall stand good but only he We may be well assured that the Spirit of God worketh not effectually in vs if our affections be cold in turning vnto him And therefore we had need to arise make toward him Men pride themselues in a few remorsfull thoughts break the back of Gods mercie with wilful wickednes they offer sacrifice to their own hypocrisie think highly of themselues for a thing of nothing Wee had more neede to diuide our prayers and one while to supplicate seriously vnto him for stronger affections and another while to desire him to blesse those affections which hee hath

A SERMON PREAched at Paules Crosse the 13. of Iune 1602. Genes 9. vers 27. The Lord shall allure Iapheth and he shall dwel in the tents of Shem and Canaan shall be their seruant AFter that Moses had finished the storie of the drowning of the old world he beginneth to speake of the restoring of the earth to Noah againe And he mentioneth the thankfulnes of Noah and the blessing of God vpon him and his by bestowing both benefits lawes and promises vpon them By name he prospered the handie worke of Noah in the vineyard which hee had planted And by occasion thereof is chronicled Noahs fall by infirmity into drunkennesse and the little regard which he had of his honour in his drunkennes which appeared by his discouering of himselfe in the middest of his tent From hence as it followeth his sonne Cham tooke occasion to dishonour him both by impious lookes to the forfeiture of his owne reuerence also by impious and scornefull report of that he saw to draw his brethren to the like But he failed of his purpose for Shem being affected with due piety as the author of this filiall dutie and Iapheth being induced by his brother Shem to be a readie coadiutor in the same came to the succour of their fathers dishonour and throwing his garment that lay by vpon their shoulders with their faces from him couered him with the same reseruing their reuerence vnto him by not seeing When Noah awooke and his drunkennes was clean departed had receiued some informatioÌ„ someway of the matter concerning the behauiour of his sonnes all perturbation of mind remoued as became the Prophet of the Lord he was moued by the holy Ghost to publish vnto them by way of oracle what should seuerally befall them after this deede especially in their prosteritie So this oracle hath the commendation of the full recouerie of his sobrietie and of his due notice of the cause And first as the vengeance of God vpon Chams impietie who before is called Cham the father of Canaan he denounceth a curse against this Canaan being Chams sonne Vers 22. because as Aben Ezra supposeth this Canaan abused his grandfather to I know not vpon what ground or rather because Moses from Gods oracle not to bee examined by mans rule purposed to make the name of the Canaanites odious to the Israelites for whom he wrote this storie as they were now on their iourney to the land of Canaan to winne it The curse hee denounceth against Canaan is Gen. 10.21 that he shall be a seruant of seruants to his brethren The other two which are after called brethreÌ„ for their ioyning in this deed hee ioyneth in a blessing First hee blesseth Shem the authour thereof though otherwise yonger then Iapheth In his behalfe hee blesseth the Lord in a right feruent blessing as for some high benefit reueiled Giuing intitling intimation in his blessing that Christ should descend of him in whose ly also from that time forward true religion continued Next he blesseth in this text Iapheth Shems helper in this worke of pietie Him he blesseth in his posteritie that is in the Gentiles which should dwell far distant in Asia and Europe as Rupertus obserueth specially for as for the opinion of the Iewes that he meaneth the nations bordering on the holy land it may go amongst the rest of their vanities He prophecieth then that howsoeuer some generations of Iapheths ofspring should grow wild and barbarous and forsake the religion of Shem yet the time should come that the Lord by the vertue of his Spirit would reclaime theÌ„ and call them home to his grace And that he would worke vpon their wildnesse and fiercenesse with his sweet and amiable allurements of the Gospell and as it were to breake their hearts with kindnesse to draw them both to returne and also to abide in the tents of Shem. Speaking after their maner of dwelling then but meaning that the Gentiles whereof as I haue said a good part descended of Iapheth should be wonne to the religion of Christ the son of Shem in Gods fatherly pietie to them according to his eternall election and according to the grace and filiall pietie that God wrought in their father Iapheth when he holpe Shem to couer his father Noah For froÌ„ hence God moued Noah to promise Iapheth thus much as from the occasion but not the cause of this blessing And further he promiseth to Iapheth as before he promised to Shem that Canaan shal be his seruant because they should both successiuely participate in this dominion ouer Canaan as Moses indeed hath it plurally in both places But Iapheth hath this differeÌ„ce first that Canaan which is promised to be his seruant is not to bee vnderstood literally but is to be taken vnder that name for the enemies wherewith the Church of the Gentiles in generall should be annoyed And secondly that the seruitude of Canaan shall be annexed to Iapheths dwelling with Shem and so conditionall to Iapheth to continue during his continuance in the tents of Shem. Thus the promise hath two parts the first that he shall communicate with Shem in the couenant signified by dwelling in Shems tents and the second that he shall participate with Shem in ruling ouer the enemies of the church signified by Canaans seruitude vnder him So this text is disposed into two parts that is into two promises The proposition of the former promise is that Iapheth that is Iapheths posteritie according to his name which signifieth allurable shall shew himselfe a Iapheth that is allurable and shall receiue a vocation Which is described first from the author The Lord secondly from the meanes shall allure Iapheth thirdly by the effect that hee may dwell in the tents of Shem. The proposition of the latter promise is that Canaan shall bee their seruant where Canaan is put figuratiuely And this first is inferred with that Hebrue copulatine Vau which is of so many significations and here standeth for Le magnan as it doth Leu. 18.5 Let a man keepe my statutes and he shall liue in them that is Then as it is wel rendred or vpoÌ„ that condition Secondly it is denounced vnder the tearme of seruant which signifieth one that is held from hauing interest in himselfe As if Noah had extended this reuerend breuity into a larger discourse thus As I haue already partly in the right of a father and more amply in the dutie of a Prophet blessed my sonne Shem for his pietie to me wherein hee was the principal so now likewise in the like right and dutie I blesse my sonne Iapheth his coadiutor To whom as by Gods direction I gaue the name of Iapheth which carieth the signification of aptnesse to be allured so I prophecie to him in the behalfe of his posteritie that he shall in it answerably to his name be allured in the good part to good as my son here hath now been by his brother Shem in this worke

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