Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	gospel_n	new_a	testament_n	3,207	5	8.0875	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09410	An exposition of the Lords praier in the way of catechisme By William Perkins; Perkins upon the Lords praier	Perkins, William, 1558-1602.	1593 (1593)	STC 19701; ESTC S113660	46,459	156

this prayer and in Psal. 97. vers 1. The Lorde raigneth let the earth reioice Againe it is taken more speciallie and then it signifieth the administration of Christ the head of the Church in which hee frameth men by his worde and Spirit to the subjection of the same worde And so it is taken in this petition In a kingdome there are foure things to be noted 1. There must bee a king 2 There must be subiectes 3 There are lawes 4 Authoritie In this kingdome Christ is the king it is he to whome the father hath giuen all authoritie in heauen and earth In this kingdom al are not subjects but such as ar willing to giue free and frank obedience to Gods word or at the least though their hearts be not sound make an outward profession of it The lawes of this kingdome is the word of God in the books of the old and new Testament Therfore it is called the kingdome of heauen Mat. 13. The Gospell of the kingdom Mar. 1. 13. The rod of his mouth Isai. 11. 4 The arme of God Isai. 53. 1. As a King by his lawes bringes his people in order keeps them in subiectioÌ„ so Christ by his word and the preaching of it as it were by a mightie arme drawes the elect into his kingdome and fashions them to all holie obedience The power and authoritie is that whereby Christ conuerts effectually those which are to be conuerted and glorifies himselfe in the confusion of the rest The kingdom being taken thus specially is also twofold The first is the kingdome of grace of which mention is made Rom. 14. 17. The Kingdome of God stands not in meat drink but in righteousnes that is the assurance of our justification before God in the righteousnes of Christ Peace of conscience which proceeds from this assurance and ioy in the holie Ghost which comes from them both In this kingdom all men liue not but onelie those that ar subject to Christ obedient to the lawes of his kingdome and ruled by his authoritie are continually taught in his word by his spirit But those that refuse to liue according vnto the lawes of this king and choose to liue at their owne libertie are in the kingdom of darknesse sinne and Sathan The second is the kingdome of glory in heauen which is the blessed estate of al Gods people there when God shal be al in al in them And the former kingdom of grace is an entrance and preparation to the kingdome of glorie Come Gods kingdome comes when it is established and confirmed in mens hearts and made manifest to all people the impediments being remoued Question This comming implies a stopping but howe should Gods kingdome be hindered Answer Kingdom in this place is not takeÌ„ for the power of God whereby hee rules all things for that caÌ„not be hindred but for the kingdome of grace which in the vsing of the outward meanes as ministers word and sacraments may be hindered by the deuill the world and mans corruption 3 The vvantes which are to be bewailed THe wantes which wee in this petition are taught to mourn for are of two sorts some concern our own selues some others That which concernes our owne persons is a bondage and slauerie vnder sinne and Satan This bondage indeede is weakened in Gods seruants but none is whollie freed from it in this life Paule complaineth that he is sould vnder sinne and cries pitifullie O miserable man that I am who shal deliuer me from this bodie of death Question What difference then betweene the godlie and the wicked Answer The euil and vngodlie man in the verie middest of his bondage hath a mery hart sinne is no trouble to him nay it is meat and drinke to him But the godly man is otherwise minded For considering the power of the deuill and his craft in manifold fearfull temptations and seeing the prooffes of his rebellious nature euer and anon to start away from God he is grieued and confounded in himself his heart bleedes within him that hee doth offend so mercifull a Father Manie men liue in this world that manie yeares and yet neuer feele this bondage vnder Satan sinne Such vndoubtedlie cannot tel what the Lords prayer meanes But he that would haue the right vse of this petition must bee acquainted with it and bee touched in his conscience for that the flesh and the deuill beare such sway in him As the poore captiue is alwaies creeping to the prison dore alwaies labouring to get off his bolts fetters to escape out of prison so must we alwaies crie to the Lord for his Spirite to free vs out of this bondage and prison of sinne and corruption and everie day come neerer the prison doore looking when our blessed Sauiour will vnbind vs of all the fetters of sinne and Sathan and fullie erect his kingdome in vs. 2. The wantes which concerne others are twofold The former is the waÌ„t of the good means which serue for the furthering of the kingdome of Christ as preaching sacraments and discipline When we shal see a people without knowledge and without good guides and teachers and when we see one stand vp in the congregation not able to teach here is matter for mourning This petition puts vs in mind to bewaile these wantes Our Sauiour when hee sawe the Iewes as sheepe without a shepherd he had compassion on them and hee wept ouer Ierusalem because they knewe not the thinges which belonged to their peace Luk. 9. 11. Therefore when preachers want to hold vp the scepter of God before the people and to hold out the word which is as it were the arme of God to pul men from the bondage of the deuill to the kingdome of Christ Then it is time to say Lorde let thy kingdome come 3. The third want which we are to bewail is that there be so many impediments and hinderances of the kingdome of grace as the deuill and al his Angels their instruments the Pope the Turke and all the rest of the professed wicked of the world which by subtile intisements and tyrannie keep back repell the means whereby Christ ruled as a king in his Churche When the deuill sees one that was sometime of his kingdome but to cast a looke toward the heauenly Ierusalem he straightway regeth against him and labours quite to ouerthrow him Wherfore in regard of al these impediments wee must pray thy kingdom come 4. Graces to be desired 1. IN this petition we are taught first that we are to haue a feruent desire and to hunger that God of his mercie would giue vs his Spirite to raigne and rule in our hearts and to bow them to all obedience and subjection of his will further whereas our hearts haue bene as it were filthie sties and stables of the deuill that hee would renew them and make of them sit temples to entertaine his owne spirite Psal. 51. 10. Create in me a cleane hearte

to the obedience of the same Againe praier is the key whereby wee open the treasures of God and pull downe his mercies vpon vs. For as the preaching of the word serues to declare and to conuey vnto vs Gods graces so in praier we come to haue a liue lie feeling of the same in our harts And further this must moue vs to praier seeing in praier we haue familiaritie with Gods Maiestie It is an high fauour for a man to bee familiar with a Prince howe much more then to be familiar with the King of Kings the mightie Iehouah This then can bee no burthen or trouble vnto vs being one of the many prerogatiues that God bestowes on his Church For in the preaching of the worde it pleaseth God to talke to vs and in praier God doth vouchsafe vs this honour to speake and as it were familiarly to talk with him not as to a fearful Iudge but as to a louing and mercifull God Consider also that praier is a worthie means of defence not onely to vs but also to the Church and them that are absent By it Moses stood in the breache which Gods wrath had made into the pepill of Israell and staied the same Psalm 106. ver 23 by this Christian men fight as valiant champions against their own corruptions and all other spirituall enemies Ephes. 6. vers 18. Infinite were it to shewe howe many blessings the Lord hath bestowed on his seruaunts by prayer In a worde Luther whome it pleased God to vse as a worthie instrumeÌ„t for the restoring of the Gospell testifieth of himselfe that hauing this grace giuen him to call vpon the name of the lord he had more reuealed vnto him of Gods trueth by praier then by reding study The second point of the coÌ„mandement is to pray after the maner following in the Lordes prayer Where it is to bee noted that the Lords prayer is a direction and as it were a sampler to teach vs how and in what maner wee ought to praie None is to imagine that we are bound to vse these words only and none other For the meaning of Christ is not to binde vs to the words but to the matter and maner and to the like affections in praying If this were not so the praiers of Gods seruants set down in the bookes of the old and newe Testament should be al faultie because they ar not according to the wordes of the Lords praier Also by reason of this diuers in our church ignorantly perswade them selues that it is vnlawfull to vse the wordes as they are set downe for a praier First say they it is Scripture and therefore not to be vsed as a prayer I answer that the same thing may be the scripture of god and also the praier of man else the praiers of Moses Dauid and Paul being set downe in the scriptures cease to be praiers Againe they say that in praier we are to expres our wantes in particular and the graces which wee desire nowe in these wordes all things to be praied for are onely in generall propounded I answer that the maine wants that are in any man and the principall graces of God to be destred are set downe in the petitions of this praier in particular Thirdly they pleade that the pattern to make al praiers by should not be vsed as a praier I answere that therefore the rather it may be vsed aâ— a praier and sure it is thâ—â— ancient and worthie diuines haue reuereÌ„ced it as a praier chosing rather to vse these words then any other as Cyprianus sermone de orat Dominic And Tertullian lib. de fuga in persequutione And Augustine sermone 126. de teÌ„pore Wherfore the opinion is ful of ignoraÌ„ce error Well whereas our Sauiour first giues a commaundement to pray and then after giueth a direction for the keeping of it this he doeth to stiree vp our dulnes and to allure vs by all meanes to this heauenly exercise of praier Wherfore still I say imploy your selues in praier feruently and continually and if you cannot do it learne to praye Thus much of the commandement of our Sauior Christ nowe followe the wordes of the praier Our Father which art c. THese wordes containe three parts 1. a preface 2. the praier it self containing six petitions 3. the testification of faith in the last worde Amen Which although it be short yet it doth not containe the smallest point in the praier It is I say a testification of our faith whereas the petitions that go before are only testifications of our desires Nowe of these three parts in order We must consider how our Sauiour Christ doth not set downe the petitions abruptly but he first beginnes with a solemne preface Whereby we are taught this lessoÌ„ that he which is to pray vnto God is first to prepare himselfe and not boldly without consideration as it were to rushe into the presence of God If a maÌ„ be to come before an earthly Prince hee will order himselfe in apparel gesture and words that he may do all thinges in seemelines dutiful reuerence how much more are men to order themselues when they are to appear before the liuing God Eccle. 5. 1. Be not rash with thy mouth let not thine hart be hastie to vtter a thing before the Lord. And Dauid Psal. 26. 6. Washed his hands in innocencie before he came to the Altar of the Lord to offer sacrifice The meanes whereby men may stir vp their dul and heauie heaâ—â— and so prepare themselues to praier are three The first is to read diligently the word of God concerning those matters about which they are to pray and what then this will be a meanes not onely to direct him but also to quicken the heart more feruently to deliuer his praier This is euident by a coÌ„parison The beames of the sunne descending heat not before they come to the earth or some solide body where they may reflect and then by that means the earth and aire adjoyning is made very hote euen so the Lord sends downe vnto vs his blessed Worde euen as beames and the goodly sunshine thereby he speaks to our harts now when we make our praiers of that which we haue reade Gods worde is as it were reflected and our heartes are thereby warned with the coÌ„fortable heat of Gods holy spirit to powre out our praiers to God more feruently The second meanes is to pray to God that hee would strengthen vs with his spirit that we might be able to pray as it is practised Psalme 143. 1. The third meanes is the consideration of Gods most glorious maiestie wherin we are to remember first his fatherly goodnes and kindenes whereby he is willing secondly his omnipotencie where by he is able to grant our requests One of these emboldned the Lepar to pray Lord if thou wilt thou canst make me cleane Mat. 8. 2. Therfore both together are more effectuall Nowe let vs come to the

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