Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	bless_a	plague_n	29	3	9.6899	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72538	The drumme of deuotion striking out an allarum to prayer, by signes in heauen, and prodigies on earth. Together with the perfume of prayer. In tvvo sermons, preached by William Leigh, Bachilor in Diuinitie, and pastor of Standish in Lancashire.	Leigh, William, 1550-1639.	1613 (1613)	STC 15423.7; ESTC S103218	38,386	111

make an attonement for him and it shall be forgiuen him Father forgiue them for they wot not what they do It was Christ his prayer vpon the tree and he preuayled And Demitte nobis debita nostra is our dayly prayer and who doubteth of indulgeÌ„ce Sathan winnowed Christ prayed and Peters faith failed not Nay that I may shut vp this assurance and close with your religious eares and hearts who heare me this day This man saith Paul because he indureth euer hath an eternall priesthood wherefore he is also able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Marke I pray you how grace aboundeth in our Christ a man of our mould and miserie ergo mercifull to saue A God of might and maiestie ergo able to saue yet not with shadowes and Iterations like Aaron which argued his imperfection but once sacrificed for all which made him an absolute Sauiour And all this without limitation either of time place time or person to all such as goe to God by him Thirdly as by the power of prayer the euill of sinning is taken away and forgiuen so likewise the euill of punishment is often pardoned and quite forgotten When Abimelech had taken from Abraham his wife and so endangered his state life and kingdome God by night warned him of the wickednes by a dreame and said Behold thou art but dead because of the womaÌ„ which thou hast taken for she is a mans wife now then deliuer the man his wife againe for he is a Prophet and he shall pray for thee that thou maist liue and if thou deliuer her not againe be sure that thou shalt die the death thou and all that thou hast You see the sinne you see the danger and withall you see the meanes of deliuerance from both Euen Abrahams prayer powerfull with God to stay the stroake of death from the king and barronnes from euery wombe of the house of Abimalech When Sodome for her sinning was to feele the Iudgement of God punishing Lot prayed that he might shift to Zoar O let me escape thither is it not a little one and my soule shall liue to whom God answered Behold I haue receiued thy request also concerning this thing that I will not ouerthrow this citie for which thou hast spoken hast thee saue thee therefore for I can doe nothing till thou come thither Where marke I pray you how prayer openeth the fountaine of grace and beateth backe the ocean of Gods iudgements it mouldeth him to be mercifull euen to Sodome till Lot be safe in Zoar for so he saith I can doe nothing till thou come thither thy prayer hath manacled my hands I cannot strike till thou be gone hast thee saue thee escape thy life feare and fire are a falling see thou saint not either in thy powerfull prayer or speedie passage Corath Datham and Abiram with a rout of Rebels moe stand vp against Moses Aaron saying Ye haâ—e killed the people of the Lord God sawe the sinne and hastned on the iudgment when he said vnto Moses get you vp from among this congregation for I will consume them quickely Then as the text saith they fell vpon their faces And Moses said vnto Aaron Take the censor put in fire of the Altar cast on Incense and goe quickely to the congregation and make an attonement for them for there is wrath gon out from the Lord the plague is begun Then Aaron tooke as Moses commanded him and ran into the midst of the congregation and behold the plague was begun but when he stood betweene the dead and them that were aliue the plague was staid O blessed Incense blessed praier blessed station O blessed deuotion so readily running to repaire the ruines of a dying decaying people where fourteene thousand and seuen hundred died besides them that died in the conspiracie of Chora yet as you may there see by the sufferage of prayer the rest were saued and the plague was stayed Elephas as it is in Iob vrged much the power of prayer to deliuer from punishment when he said to Iob call now if any will answere thee and to which of the Saints wilt thou turne As and if he should say to aggrauate his griefe the more O Iob of all thy miseries this is not the least that neither thy God will answere thee nor the Saints will pray for thee whither wilt thou turne thee vpon thy tossed bed if there be no passage for prayer in the day of thine affliction whither wilt thou turne thee vpon thy tossed bed Let Paul conclude for all to make good the power of prayer in this particular of putting off the punishment of sinne with deliuerance from danger when he pressed the people to pray for him 1. That he might be deliuered from the disobedient in Iudea 2. That his seruice in the church might be accepted of the Saints 3. That hee might alwaies come to them with ioy 4. And that he together with them might be refreshed with the shewer of all heauenly comforts A needfull prayer my deare brethren from you to God for vs who are your Pastors that we may feed you without perill that our seruice may be accepted that our presence may be with ioy And that drops of grace distilling from aboue may daily refresh our more then dying and decaying plants And here I might seasonably presse with Pauls perill Peters deliuerance out of prison by the prayers of the Saints Who when he was in durance and imprisoned by Herod the king earnest prayer was made of the church vnto God for him and preuailed for euen there as you may read the praiers of the Church ouerturned the counsell of tyrants obtained the presence of Angels brake the prison vnlosed the chaines put Sathan to flight and preserued the Church yea and Peter too when by the prayer of men and conduct of an Angell he passed away without peril and was deliuered out of the hand of Herod and from all waiting for of the people of the Iewes Fourthly and lastly as prayer is the arrowe of our deliuerancâ— â—oth from the euill of sinning and the euill of punishing so is it piercing in procuring all good things for vs from the hands of God For by it the barren wombe is made batsome as in Sarah Annah the Shunamit and in Elizabeth of all which it fel out as it did with Zacharie when the Angell said feare not Zacharie for thy prayer is heard and thy wife Elizabeth shall beare thee a sonne c. By it the enemie is conquered as in Moses against Amalecke of whom it is said plus fecit oratio mosis orando quam Iosue pugnando Moses prayer was more piercing then Iosuas pike In Samuel against the Philistimes In Iehosophat against Moab and Ammon In Iudeth against Holefernes And in Dauid against that Gyon of Gath wheÌ„ he said what

hollow vault at Endor spake to teach vs that if we will not know there is a God we shall be taught that there is a diuell Zim and Ohim wil haunt our habitations and the witch at Endor will endaunger our dwellings A third wall of separation stopping the passage of our prayer to God is the sinne of vnmercifulnes towards the poore for as the wiseman saith He that stoppeth his eare at the crying of the poore he also shall cry and not be heard vnmercifulnes towards the poore was one of the sins of Sodome and little doe I doubt but it stopt the passage of Abrahams prayer euen froÌ„ fiftie to tenne mercifull men not found in Sodome for whose sake the Lord might spare the rest The vse is good I pray God the teares of the poore hinder not the prayers of the rich many are oppressed yet are not pittied we can goe to no pulpit but they presse our harts to prouoke our speech all I can say is this take heed for as ye know he y t would not giue a crum of comfort was denied a drop of mercy and not to pittie the poore on earth it cannot but hinder your prayer in heaueÌ„ Fourthly if you long after audience and answere froÌ„ God of that ye pray for you must beware of malice and picke out that poyson you must forgiue that you may be forgiuen yea and which is yet more you must pray for your worst enemie that you may preuaile with your best friend That friend hath well aduised thee as a friend saying When ye shall stand and pray forgiue if ye haue any thing against any man that your father also which is in heauen may forgiue you your trespasses Ye aske saith a brother of the Lord and yet ye receiue not because ye aske amisse that ye might lay the same out on your pleasures It s a foolish pleasure on earth that beates backe a prayer from heauen It s a foolish passage with man that stops a passage with God And so for conclusion of this poynt be warned that as you heighten your prayers vpward so you lessen your sinnes downward And with Siracides returne vnto the Lord and forsake thy sinnes make thy prayer before his face and diminish the offence Lastly as wickednes in our selues and proper sinnes doe hinder our prayers So when sinne is in those we pray for it often stoppeth our passage vnto the Lord and maketh him inexorable As in Ieremiah the Prophet when the Lord said I will cast you out of my sight as I haue cast out all your brethren euen the whole seede of Ephraim Therefore thou shalt not pray for this people neither lift vp cry or prayer for them neither intreate me for I will not heare thee Seest thou not what they doe in the cities of Iudah and in the streetes of Ierusalem As and if he should say exemplarie sinnes shall haue exemplarie iudgements for I will power my wrath vpon this place vpon man and vpon beast and vpon the trees of the field and vpon the fruit of the ground it shall burne Ã´ Ieremiah and thy prayer shall not quench it Nay and as it is in an other Prophet If these three men Noah Daniel and Iob were among them they should not but deliuer their owne soules by their righteousnes saith the Lord God All I haue said is but this if our prayers be not heard it is quia petimus 1. indignÃ© 2. indigna 3 pro indignis either the thing is vnlawfull we pray for or we are vnworthie who pray or they for whom we doe pray The mother of Zebedes childreÌ„ had not her boone at the hands of Christ for that her demand was not lawfull Esau had not that he prayed for because he was vnworthie And if you poure out ten thousand praiers either for the diuels or damned ye shall not be heard for their sinnes are gone before them to their iust condemnation And here spare me a while and I hope it shall not be vnprofitable to the further sanctifying both of your will and skill in prayer if I lay downe certaine Rules whereby you may know how diuersly y e Lord doth answere the requests of his Saints yet all to their endlesse comfort if they can but be patient of his answeres And first obserue and you shall find it to be true that God heareth some ad voluntatem non ad vtilitatem he answereth their pleasure but not their profit what they would haue but not what they should haue As when the people lusted after flesh in the wildernes and loathed Manna God gaue them their fill yet while the flesh was betweene their teeth before it was chewed the wrath of the Lord was kindled against the people the Lord smote the people with an exceeding great plague in so much as the place of their buriall is called vnto this day kibroth hattauah graues of lust Againe it was their desire to haue a king like other nations whervnto y e Lord yeelded yet told them it had beene better for them if they had not forsaken him but kept him still their guidon The vse is good against all such as pray for nothing but for the pleasures and profites of this world beautie wealth and plodding wit which oftentimes God putteth into their hands like a sword into the hands of a lunatike man wherwithall he endangereth himselfe and so the Lord answereth all such ad voluntatem non ad vtilitatem The second rule is religious too much to the solace of Gods Saints who often heareth and answereth ad vtilitatem non advoluÌ„tatem answereth I say our profit and not our pleasure As he did Paul who praying thrice that Sathans buffettings which were the prickes of the flesh might be taken from him Christ answered no Paul not so my grace is sufficient for thee and my power is made perfect through thy weakenes And this made the Saints of God to reioyce in nothing more then in the crosse of Christ where by the world was crucified vnto them and they vnto the world they reioyced in their infirmities anguish and persecutions though buffettings of Sathan and prickes of the flesh yet purging fire fyning them for their God whiles they were resolued that all the afflictions in this world were neuer worthy of that glorie which should be reueiled and all such the Lord doth answere ad vtilitatem non ad voluntatem whiles they seeme to shrinke vnder the burden of their afflictions The third rule is not irregular with God who for the most part doth answere all his Elect children ad voluntatem ad vtilitatem making them glorious by deliuerance in the daies of their afflictions answering their pleasure with their profit and what they should with what they would as he did the Niniuites when he deliuered them from their destructioÌ„ The woman of Sirophenishia from her diuell the children from

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