Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	saviour_n	spirit_n	worship_v	2,314	5	9.2452	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07489	The heauenly pro:gresse. By Rich: Middleton	Middleton, Richard, d. 1641.	1617 (1617)	STC 17872; ESTC S114542	286,451	938

promise protestation accusing of our selues weeping for our sinnes examination of our consciences admiration and such like actions are all of them certaine kindes of prayer and so to meditate contemplate giue thankes examine the conscience and the rest are nothing else but to pray yea to reade godly bookes to stirre vp our deuotions in this sense is nothing else but to pray For when to this end any doe reade godly bookes then God speakes to them euen as man speakes vnto God when hee prayes Bern. lib. de scala Claustr And this moued that deuoute Father to place the reading of godly bookes amongst the parts of prayer That therefore in this sense we may know what those things are which seeme to bee all one with prayer first it must be vnderstood that to meditate is nothing else but diligently and attentiuely to weigh and ponder the thing proposed to the end to pray vnto God or talke with him And this I doe therefore adde because the diligent consideration of the Mysteries of faith and other things as they are taught in the Church or as any other end of them is proposed is not to bee named prayer But this meditation or consideration is an act of the vnderstanding from which doth the act of the will immediately arise For man plainely knowing what is good and what is euill is most easily moued to the loue of the one and the detestation of the other Hence the Kingly Prophet saith that in his meditation the fire kindled Psal 38. And for this cause is prayer and meditation so coupled together that hardly can they bee handled asunder Secondly contemplation is a certaine excellent and full meditation of affections flowing out without any discourse or labour whilst the soule by knowledge and perfect loue is ioyned vnto God and delighted in him no otherwise then a man beholding a most elegant image with fixed eyes without turning his eyes this way or that for the singular delight that hee takes therein Thirdly the praise of God is to magnifie him for his excellent vertues and perfections inhaering in him Fourthly Thankes-giuing is to approue himselfe thankefull to him for his benefites receiued Fifthly Petition is to aske something of God without any obsecration Sixthly Obsecration is to aske something of God with some interposition of a sacred thing most acceptable vnto him by the power and sight whereof hee may bee moued to giue what we demand as when we aske him for the bloud and wounds of his most deerely beloued Sonne to grant our requests Seuenthly Oblation is to offer vnto him our soules bodies all our actions and whatsoeuer belongs to vs or is in vs. Eighthly the examination of our consciences is to remember our sinnes before God to aske pardon for them and promise from the heart an amendment of them Ninthly Admiration is an excellent act of prayer when the soule in contemplation doth vehemently admire and is astonished at the wisedome goodnesse power and other workes of God which for the most part is accompanied with inflamed affections and exclamations and very often with extasies and rauishments of the soule Luther was therefore wont to say that prayer bringeth more profite then many labours of learning and that therefore hee came to the knowledge of heauenly doctrine which hee had by these three instruments prayer meditation and temptation For prayer brings those sentences of Scripture which in reading wee conceiue into vse 2 But if you take prayer in the second signification then there are three sorts or kindes of prayer mentall or of the minde vocall or of the tongue and mixt of both and the reason heereof is for that man doth negotiate and speake with God three manner of waies namely in heart mouth and in both together and therefore there must needs bee three sorts of prayer First wee may call that mentall prayer when the soule speaks to God inwardly without speaking of any words or mouing of the lips This is true prayer and before all others most acceptable to the Maiesty of God of which our Sauiour speakes thus God is a Spirit and those that worship him Iohn 4. must worship him in Spirit and truth Secondly vocall prayer is that when the words of prayer are coÌ„ceiued vttered with the mouth Where yet we must obserue that it ought to proceed froÌ„ the heart first that the words which are recited ought to be reuolued pondred in the mind for if any with the tongue onely pray without any attention or consideratioÌ„ not labouring to anoide all distractions and wandrings of the minde hee is not to bee accounted to pray vocally but contrarily casts himselfe into a grieuous sinne with which the Prophet vpbraids his people This people honour mee with their lippes Esay 29. but their hearts are farre from mee Ergo this kinde of prayer is not therefore called vocall because onely vttered by the mouth but that it might bee distinguished from the mentall which being onely made in the minde the vocall also addes to the intention of the minde words besides Thirdly the mixt kinde of prayer composed of both these kindes is when hee that prayes doth partly with heart and partly with his tongue pray vnto God therefore it is not to bee called a mixt prayer when any shall at one and the same time pray with the Spirit and wordes conceiued reuoluing with himselfe the things which hee speaketh for that is vocall prayer but that is a mixt prayer when after the prayer conceiued onely in spirit and minde hee that prayes doth ioyne vnto it a vocall prayer of the mouth 3 It followeth then that wee discourse of the things required in prayer that wee may pray aright where as we shall finde diuerse things that may prouoke that duety so shall wee meete with many incumbrances and lets and therefore our industry must bee to gaine the one and shunne the other with might and maine But because I haue in the former tract of meditation spoken both of these helps and impediments I will onely heere name them referring the Reader to that place for a fuller satisfaction First then there is to this holy exercise required a fit time which euery day is to bee allotted vnto it Where wee may fitly obserue first that so much time euery day is to bee assigned to this exercise as the condition and state of the party may well spare secondly for no cause nor vpon any occasion to omit this time or put it off vnto another season but to perswade himselfe that this exercise is farre more worthy then any other though neuer so beneficiall thirdly if vrgent necessity enforce the interruption of this time to repaire that losse some other houre of the day if it possible fourthly that the best houre for prayer is mid-night in respect of the quietnesse thereof next to that is the morning timely before wee set hand to any businesse for that will season the labours of the whole day

Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my streÌ„gth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O fouÌ„tain of goodnesse for the innumerable great benefits which froÌ„ the very momeÌ„t of my conception vntill this instant houre I haue receiued of thy bouÌ„ty for the infinit benefits which eueÌ„ now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks froÌ„ the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers baÌ„quet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make theÌ„ more poteÌ„t then their enemies giue victory to their armies against the

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