Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	light_n	natural_a	sun_n	1,020	5	9.7836	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25464	Pater noster, Our Father, or, The Lord's prayer explained the sense thereof and duties therein from Scripture, history, and fathers, methodically cleared and succinctly opened at Edinburgh / by Will Annand.	Annand, William, 1633-1689.	1670 (1670)	Wing A3223; ESTC R27650	279,663	493

things so in suppressing of sin to call for divine aid and to flee to that rock of reâ—uge impregnable against all assaults saying Deliver me O Lord from mine enemies for I flee unto thee It desires that God may so reign in us that sin and death may cease to reign over us being weakned in their strength blasted in their beauty and confounded in their force 2. Against darkness of nature Happinesse being the scope and design of all rational beings Religion shews to be only in God which yet to obtain mans weaknesse and infirmity holds difficult if not impossible except God himself take us by the hand and lead us to its enjoyment we being as dead men uncapable of acting or if capable blind as the Sodomites wearying our selves in a fruitlesse groping or if neither of these yet as the nighted Levite in Gibeah we sit down ready to embrace the felicity any one shall offer and alace are there not many who say who will shew us any good Our Saviours nativity was by the Philosophers mocked neither did Philosophy agree to the doctrine of his rising from the dead this earthly mind of ours like the Kingdom of the beast being so darkned we beg in Thy Kingdom come for the light of the holy Gospel i. e. for the spirit and gift of understanding for though the truth be shining upon us and about us yet as blind men we behold it not untill the rayes of the Spirit of light and truth by sound and saving Knowledge virtuat our understanding to behold and next to approve the things of God either as to the simple knowing the nature thereof or reall observing the laws thereof for without practice knowledge is but more damning For as he is not called an Artificer who hath no skill in the trade so nor he a Christian in whom the exercise of Christianity is not beheld Christian being a name of Justice Goodness Integrity Patience Chastity Prudence Humility Humanity Innocency and Godliness all comprehended in that precept walk as Children of light The Kingdom of God coming in the spiritual efficacy thereof and shining in upon man discovers the thinness blackness of all his other actions the reasonableness of all Evangelick duties and the wayes of extracting comforts from them Whereas the want thereof either secureth the sinner upon conjectures that all is well or damns him by leaving him to the glimmering light of his own natural Conscience which filling him with fear and horrour causeth him do many good things and with Herod hear Iohn Baptist gladly All which to prevent by a knowledge tending to eternal life both in work and reward we say Thy Kingdom come that is the sapâ—ence the knowledge of thy Son in opposition to that blindness Satan the god of this world hath cast upon us and to that natural ambition he as king over the children of pride hath infused in us disdaining to become subjects to the most high God choosing rather vassalage to him yea to be one with him the devil and wicked men making up one body and from him as being the head are the members sometimes designed Iudas as he was a traitor is called a devil and all sinners are either his associats or his sons and one way or other related to him and industrious for him 3. Against the prevalency of Satan That God may be seen to rule in his Saints by their peaceable conformity to his Law without the reach of that Serpents sting that Dragons tail that Lyons claw for their so doing the sting being pulled out the tail broken and the claw paired which in the Scripture-language is a chaining him up having no chair of estate as in the heart of Iudas nor my repose as once in the bosome of David nor mint office in the heart of any as once in Annanias nor magazine in any mans soul as he had in Ahabs breast for the slaughter of any as he had in Herod and in summe Regnum Diaboli est omne malum the devils kingdom is where ever evil is and therefore that Gods Kingdom which is where ever good is may come for the subduing of all that is naught is to be earnestly pressed Though we have all come short of the glory of God yet to limite Satan and deliver us adds much to the glory of his Kingdom especially since God hath begun to bind him those countries wherein he hath so long and probably for ever intended to play Rex as in the America Islands the inhabitants whereof as a learned man conjectures being drawn from the north places of the world after the Gospel begun to shine among these barbarous Nations their God Vitzililiputzli or Vitzliputzli the Image of which Idol they carried in a Cosser of Reeds supported by four principal Priests unto whom also he gave directions and in apish imitation of the Israelits cloud so this devil signed their advance or stay being still in the midst of their Camp and having alwayes a Tabernacle erected for his worship where they rested which at last was at the place where Mexico now stands so called from their chief Captain Mexi whom they followed But God found them out and affronted the devil in his own territories where he was worshipped untill of late so eminently that the King of Callicut eat not his meat untill it was offered unto the devil by the name Deumo as being the great Gods Viceroy and the government of all the lower world for conveniency and ease deputed unto him and the fragmeâ—ts given to Crows which for that were accounted holy c. Let my Reader pardon me if for Gods glory the words of that Covenant be inserted taken by the Indian inhabitants of new England after great pains given by English Divines by interpretation the engagement is this We are the sons of Adam we and our forefathers have a long time been lost in our sins but now the mercy of the Lord beginneth to find us out again therefore the grace of Christ helping us we do give our selves and our children unto God to be his people he shall rule us in all our affairs not only in our Religion and affairs of the Church these we desire as soon as we can if God will but also in all our works and affairs in this world God shall rule over us Is. 33. 22. The Lord is our Iudge the Lord is our Law-giver the Lord is our King he will save us the wisdom which God hath taught us in his Book that shall guide us and direct us in the way O Iehovah teach us wisdom to find out thy wisdom in the Scriptures let the grace of Christ help us because Christ is the wisdom of God send thy Spirit into our hearts and let it teach us Lord take us to be thy people and let us take thee to be our God And by their getting Psalms translated in

debt This Petition hath a peculiar respect to the Preface Our Father because none can forgive but God it being his Law his Grace his Son his Gospel we sin against Hence the Indulgences to be bought at Rome and the Pardon 's even for sin not yet but to be committed a greater grace then ever God promised two whereof King Iames of blessed memory upon this Petition doth protest he saw are to be detested this being a more sure word of Prophesie I even I am be that blotteth out thy transgressions for mine own sake mark for mine own sake neither for Peters nor the Virgins c. 5. His Iustification though he should make us stand to those debts They are our debts and though he delay to acquit us his Throne is to be frequented Petitions to be iterated and forgive us our debts importunatly to be demanded untill the vigorous exaction of the Law be repelled by the mellifluous sentence of the Gospel Be of good chear thy sins are forgiven Not intending to pose any with that question whether they could be content of damnation if God so pleased God putting no such question to us but joyning his will and our salvation together we affirm that in Gods demurring to answer or delaying the assurance of remission notwithstanding of our prayer he is not to be deemed severe nor imputed unjust but in his seeming greatest rejectment of thy petitions let Enter not into judgment with thy servant O Lord be the burden of thy devotion Forgive As it eyes our selves in this Prayer is not limited to the strict sense of the word forgive but hath a greater latitude evincing sorrow confession inability 1. Sorrow for our wantonnesse The debts our fathers left us are great and many but how prodigiously prodigal have we been in spending that little nature by them gave us defacing Gods Image so much the more earnestly by how much we have acted against the principles and light of a natural conscience This Petition saith Woe is me my mother thou hast born me a man of strife of a hard heart yet harder by custome of loose principles yet more loose by obstinance distant from God yet further off by rebellion deformed by sin but more monstruous by delighting in ungodlinesse Woe is me calls the Prophet Be merciful to me calls the Psalmist O Lord hear O Lord forgive calls the relenting penitent They say a man is once miserable if twice rich and all of us had once enough and most of us had more then we have Adam and we also by receiving from the devil that which was not necessary became a debter but Christ hath made us free Abstulit debitum reddidit libertatem bertatem by paying the debt restored our priviledges with the price of his own blood for which expence the soul in a holy ingenuity is angry at sin and sorrowful for its own miscarriage 2. Confession of our own loosnesse By this Forgive us our debts we acknowledge our delinquency for qui petit veniam delictum confitetur Petition for implyes confession and that includes action of sin and mark this it is not debt but debts insinâ—ating long Bills of Account for which the word Pardon is used as if we should say do it or fogive them throughly sensed by per and dona the Germains say Verâ—geven the word Ver incomposition very much hightning the sense and the word Forgive flowing thence shews how far that is how infinitly we desire the remission to be extended Man hath a five-fold act about sin I mean the impenitent man comprehended in this verse Laetatur silet extenuat tremitatque laborat For doth he not delight in it or boast of it as did Doeg or hides and conceals it as Cain or lessens and extenuats it as Saul or stâ—rtles and despâ—irs because of it as did Iudas or though in vain labours in some unprofitable work to be rid of it as did the Iews but the Saint takes a far better course which is this of confession complicated with that other superadded grace of forsaking sin as did the Prodigal true confession in prayer being ever accompanied with mortification of heart In relation to the progresse or ingresse of sin it is observed that it enter'd man pep saggestionem Diaboli nostram liber am admissionem by the Devils sugestion and our own consent so for sins egresse or removing there must be the spirits compunction with our own assent that the guilt of it be not imputed by a cordial rejectment which cannot be without an open acknowledgment of its iniquity and our folly not only when called upon by Authority as was Achan but when goaded unto it by Conscience meditation Scripture or the Spirit as Peter In this word Forgive there is a general implicit confession of all our sins and so pray ye preventing Satan who will with a hellish noise bawl them out before God except we our selves say thus and thus have I done which will remove a thousand sins yea millions God never refusing the humble soul how criminous soever confessing of sin being an exalting of his Name 3. Inability for our own release If a man have Cash it were both sin and shame to beg either for composition or remission but poor Adam having nothing involved in desperate difficulties by ommitting good committing evil is introduced by Jesus and by him so placed before the Father that forgivenesse is promised yea sworn The great Lucifer fell from Heaven but could not for all his Angelick nature recover himself again he is very subtile yet never could invent a proper mean to discharge that debt his sin contracted Arrest the dead man yet cannot he redeem himself we as dead in sin yet alive to suffer are taught to plead in forma pauperis or sue out a billa bonorum being poor blind and naked What can we do can we either obtain the Spirit of God to sin no more can we believe in his Son and fear no more can we keep our selves from Gods hand and procure some time more to shelter us from his wrath or can we say unto death we will not be arrested to the grave we will not be imprisoned For know that death is in this Petition and where is there a Pent-house or To-fall untill he passe by Verily verily it is as if a man should flee from a Lyon and a Bear met him or went into the house and leaned on the wall and a serpent bit him being one degree beyond the misery of that monster Nero who in desperat rage cryed out at his death nec amicum nec inimicum habes have I no friend to help me nor enemy to kill me for of â—oes we shall have legions and though we strugle from one or two solvi in Gaehenna necesse est we must begin payment of our debts in hell And quid boni operari

twice in any one thing Temptation not being the cause of our falling but our inadvertence dulnesse and instability whereby we shall even without outward violence as that house builded on the sand which will sink though neither winds nor flouds should rise Satan that old Serpent being the father of sin and our own lust its mother adultery fornication uncleannesse c. its progeny Moses rod and an evil conscience its attendants diseases of the body consumptions of estate and destruction of the soul being consequences thereof we are to pray against it and temptations to it which shall suffice for the matter and follows now the order of this Petition It followeth Forgive us our debts that relating to sin past whereas Lead us not insinuats our desire to be redeemed from sin to come and in both imports the sad and perplexed estate of poor mortals who can no sooner have sin remitted but must expect from hell to be freshly assaulted and led into temptation which generally is an Usher to signal great and sad evils prayed against in the next Petition CHAP. VIII But deliver us from evil THis is a Petition calling for the effectual accomplishment of that promise made by the Holy Ghost to the fearer of the Lord viz. that he should not be visited with evil And with an Ancient is oft reckoned a distinct Petition being septima ultima the seventh and the last Yet again the same Author hath a modest videtur a probability only that it may be so Many of the modern Authors beholding this but as an explication of Lead us not into temptation will have this not to be differenced so much as to sense one Petition We are clear for his judgment who asserts parum refert it is no great matter whether we hold this to be so or no and he is pertinent among reformed Writers who concludes they may be reduced into one yet are not so one but they may be divided into two Petitions that is in the general and implicitly they are one in particular expresly and actually they are two And considering that every evil is not temptation and that in Lead us not c. we pray that no evil may be done whereas here we pray that no evil may be suffered we shall handle them as a distinct Petition which is approved not only as most ancient but as most rational clear and edifying and as natures motion is more swift the nearer it approach to the Center so shall we make the more speed to arrive at our place of rest this Prayers signaculum Amen It is to be adverted the Vulgar Translation hath in Luke curtail'd this Prayer by ommission of these words holding it contained in Lead us not into temptation but being originally in both the Evangelists man is not to be wise above what is written especially when the matter written continet tantum hath as much in it as the retained part which here it doth for pray we not for the doing of Gods will for the coming of his Kingdom only that we may be delivered from evil whether visible or invisible In this last as in all the other Petitions we shall make enquiry into the matter and next the order of this the first hath deliverance in its mouth and evil in its eye Ã malo so sin may be called from its blacknesse and therefore as evil it defileth or from its cause say others for it came by an apple and therefore it is evill it causeth deadnesse This is certain there is both natural and moral evil There is natural evil in but least in this Petition blindnesse deafnesse bruises deformity or any casualty marring the beauty of man is herein deprecated in this the child prayes against cuts hurts before he play that Mephibosheths misfortune happen not unto him in his sports There is moral evil in and most in this Petition against sin our prayers here ascend our heart continually as the sea casting forth the dirt and mire of adulteries and all lascivousnesse in their acts or fumes and falling down by either in shours of vengeance except scatter'd by the beames and rayes of mercy we say with the Psalmist Incline not our hearts to any evil thing to practise wicked works Really performing what was thought Hypopocritically written by a vain-glorious Braggadochi over the door of his house the Friend or Son of God liveth here let no evil enter when as Diogenes questioned how the Inhabitant himself should enter he being excessively vitious of which extream there are so many imitators that were Timon the Man-hater alive he would encounter with multitudes naturally so torrid so rough so scorching contentious that his once admired dandling young Alcibiades for nothing but because he saw in him fair symptomes or rather shrew'd signs of much future mischief to be done by him towards his Countrey I say this act of his should be razed from Authentick record as wonderful his confederats should be so numeroâ—s evil having so universally infected nature mankind and man There is also political evil in but last in this Petition Sin and punishment drunkennesse and poverty are not many leagues distant not many say I yea not one each sinner as a Muscovia servant carrying a Curbatch at his girdle wherewith he is to be beaten when found offending the Delinquents breast not to say his belt having Scorpions tyed unto it wherewith he is to be scourged and shall be tortured when doing a misse But generals not being pungent the evils we pray against are more particularly these from evil that is from an evil conscience which followeth evil doing When Adam sinned he was first ashamed then afraid conscience under guilt may as a dog in the warm Sun of worldly affluence sleep in or at the door of the benummed but in the gloomy weather of â—ading pleasure will in defyance of all resistance fright and tear the sinner either out of his rest or out of his sin Pestilence and Famine attending evil actions with evil beasts the sword with terrifying diseases are with evil interwoven and lest our cities be depopulat our families scattered our beauty blasted we beg deliverance from evil From evil that is from Satan the tempter to all evil he is here so understood that some will have no other evil thought upon that he is understood is certain but that other evils are not likewise included seems grosse there being no circumstance of restraint we are bound to take the word in its largest extension though he as more eminent then others propter excessum malitiae for his abounding wickednesse may be principally eyed who having nothing to say against us yet irreconciliably pursueth us for hurt Against which wickednesse of his even of his we are here commanded to pray the word ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ in the Masculine signifying properly Satan and in

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