Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	good_a	spirit_n	2,849	5	4.8243	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18588	A substantial and Godly exposition of the praier commonly called the Lords Praier: written in Latin by that reuerend & famous man, D. Martine Chemnitivs. Newly translated out of Latine into English	Chemnitz, Martin, 1522-1586.	1598 (1598)	STC 5117; ESTC S110811	53,422	146

deuotion is kindled and beeing once kindled is conunued and increased Also the diligent marking of those things we are to aske whereof we are put in minde by the words of our praier doth excite and kindle in our benummed and frozen heart a good affection vnto praier For those wordes because they are the words of Christ be the toole or instrument of the Spirit whereby the Spirit of praier will be powerfull and effectuall in vs. And therefore that which Christ here deliuereth When we pray SAY doth binde vs so farreforth as the rehearsall of words in praying is hereunto auaileable to excite and kindle to continue and increase our deuotion least it should waxe colde and benummed and be quenched altogether And hereunto sometime longer praiers serue best otherwise those which are shorter To this purpose Austin in his 121. epistle to Proba writeth many things substantially some whereof pertaining to this place I will here set downe He which forbiddeth much babbling in praier because he knoweth what is needefull for vs doth likewise command that we should alwaies pray and not faint not because he would haue our will made knowne to him whereof he cannot be ignorant but to exercise our desire whereby we may receiue that which we are about to giue For that which he would giue is very great but we are little and strait and can not receiue the same And therefore it is saide vnto vs open thy mouth for so much the more fully shall we receiue that which is exceeding great by how much we doe more faithfully beleeue it more firmely hope for it and more earnestly desire it Therfore we doe alwaies praie in faith hope and charitie with a continued desire but yet at certaine times we doe with words intreat the Lord that so we may admonish our selues how much we haue profited in this desire and likewise excite our selues to doe the same more chearefully That therefore which the Apostle saith pray continually is nothing els but this continually desire a blessed life And therefore at certaine houres we doe withdraw our minde from other cares and busines whereby this desire is cooled in some sort vnto this exercise of praier and by the words of the praier doe admonish our selues to giue heede to that which we desire least that which hath begunne to be warme doe waxe cold altogether and at length be wholly put out vnles it be more often kindled And therefore to continue in praier some long time is not as some thinke to vse much babbling for much speach is one thing and long continued affection is another thing It is saide of the Lord himselfe that he continued whole nights in praier and vsed to pray very loÌ„g The brethren in Egypt are saide to pray very often but yet very briefly and in a manner to dispatch them quickly least that earnestnes which was carefully beguÌ„ should by longer delay waxe dull and vanish away And by this also they doe sufficiently declare that this earnestnes as it is not to be forced when it will not continue so it is not speedily to be broken off if it will longer endure For in praier we must not vse many wordes and yet we must not want much desire if so be our zeale will perseuere To pray much is to knocke vnto him whome we pray vnto with a continuall and a godly lifting vp of the heart and for the most part this businesse is better performed in sighes and grones then with wordes and by weeping then by speaking For our groning is not hid from him who by his word made all things and desireth not the wordes of man But therefore must we vse words in praier that we may be put in minde to haue regard to that we aske not that we may thinke thereby to teach or mooue the Lord. These things doth Austin teach And for this ende doth S. Paul appoint the publike rehearsall of praier and psalmes in the Church Coloss 3.6 Teach and ad monish your own selues in psalmes hymnes and spirituall songs singing with grace in your hearts vnto the Lord that the words of Christ may dwell in you plenteously 1. Corinth 14.26 When ye come together hath any one a psalme let him pray vvith the Spirit and with the vnderstanding that all things may be done to edification And because it is sometime needefull that we should vse words in praier The excellency of the Lords praier there can be no praier more profitable then that which the Lord himselfe deliuered and appointed For first of all it doth briefly comprehende all those things which can be well and fittely asked of the Lord shewing of whome we must aske them in what manner and order and for what ende and purpose And Saint Austin saith If you shall peruse the wordes of the praiers of all the Saints of God which are extant in the whole scripture and cheifly in the Psalmes you shall finde nothing which is not briefly contained and concluded in this Lords praier Secondly as the Creede containes the rule of faith so this Lords prayer is the rule of all prayers For he that desires any thing in prayer saith Austine or speaketh any thing which cannot pertaine to this Evangelicall prayer his prayer is not spirituall but carnall and vnlawefull Thirdly for authority for the sonne of god himselfe who is our advocate that bringeth our praiers vnto the father who obteyneth for vs the spirit of praier who together with the father heareth vs he prescribed vnto vs this forme of prayer It is a friendly and familier praier saith Cyprian to intreat the father by the words of the sonne The father will acknowledge the wordes of the sonne when we make our prayer and then we haue Christ our advocate with the father for our sinnes Let vs propound the wordes of our aduocate when we miserable sinners intreat for our sinnes These thinges saith Cyprian How the Lords praier must be vsed And it were not onely rashnes but impietie to disdaine either the shortnesse or simplicity of the Lords prayer as though thou thy selfe couldst finde out and compose a better forme of praying And yet the rehearsing of the Lords prayer must be no vaine mumbling ouer as though the wordes vttered without vnderstanding had some magicall force but we must consider what the wordes do signifie and put vs in minde of how farre they reach and how many things they conteyne vnder them that we may pray with the spirit and with the vnderstanding 1. Cor. 14. v. 15. and may include our wants in those petitions For by this meanes as it hath bin said those words will stirre vp our deuotion Let vs therefore briefly consider euery point compare the description of S. Mathew with that which is set downe by Luke cap. 11. v. 2. c. For although according to S. Luke Christ repeated that form of prayer at another time and vpon other occasion then Matthew recordeth yet because the forme therof is

will may be done But Luthers exposition is more plaine safe to wit that we are not commaunded to busie our selues about the hidden foreknowledge of God or to search into his secret counsels but we must dispose our selues according to his will reuealed vnto vs in his word where he teacheth that by repentance and praier gods wrath is appeased many dangers and euills are avoided and many benefits obtained Ier. 18. v. 8. Ezek. 33. v. 11.1 King 8. v. 56. And therefore he hath straitly charged vs to pray yea he is angry when no man sets himselfe by praier betweene the Lord and the land lest it be destroied Ezek. 22. v. 30. Both these therefore do warne vs to pray first that god of his owne accord is readie to helpe and knoweth what we want what himselfe will doe Secondly that it is his will and commaundement we should pray Neither must we from the secret foreknowledge of god frame or admitte exceptions against those things which are plainely revealed and commaunded in the word If thou canst not reconcile them leaue vnto god the hidden reasons of his secret foreknowledge and doe thou those things which are commaunded and appointed to thee in the reuealed word to witte that thou maist pray and that continually These things I haue noted by occasion of that saying Your heauenly father knoweth whereof yee haue need euen before ye aske Math. 6. v. 8. Our Sauiour Christ before this prayer giues this commaundement After this manner pray ye whereby he would not bind those whome he teacheth to pray vnto this set number of wordes as vnto a worke done for that were to babble indeede And the Apostles themselues as we may read in their acts and epistles often prayed in other wordes after the deliuerie and receiuing of this forme of prayer from our Sauiour Christ And that which is the strongest proofe Mathew and Luke setting downe this Lords prayer doe not cuâ—iously obserue the selfe same wordes altogether But our Sauiour Christ in a short example would shew vnto his disciples the manner howe to pray according as his custome was to teach a generall doctrine by propounding some particular example where vnder the speciall we are to vnderstand the generall And therefore in this platforme of prayer his purpose is to shewe howe few and small a number of wordes we must vse in prayer contrary to the vaine babbling of the Pharises of the Heathen VVho is to be called vpon or to whome we must direct our praier with what confidence we must pray howe and for what causes what thinges we are to aske in what order by what meane and for what end And thus are all the principall points which are required in true prayer contained in this platforme So that it was both truely and finely saide of Austine in an Epistle to Proba we haue libertie in praying to vse other wordes so that we say the same things which this prayer containeth but we haue not libertie to say other diuers or contrarie things And this it is which Mathew saith cap. 6. v. 9. thus or after this manner pray ye And that saying of Christ recorded by S. Luke 11. v. 2. when ye pray say is all one with this But here Austine mooues this obiection if we must not vse many wordes in prayer for that our heauenly father knows our want by the same reason and for the same cause we should not vse fewe wordes no not those which are here appointed by our Sauiour Christ The answere is that in regard of God and for his cause we neede neither many nor few nor any wordes at all in prayer neither doth the forme of prayer consist in the repetition of wordes For to pray is to lift vp the minde vnto god What it is to pray to poure out the heart before God to aske something of him but no man doth truely aske any thing which desireth not the same and desire is an affection of the minde And therefore though he vtter with his mouth the best wordes that can be vnles there be also a lifting vp of the minde with attention and deuotion so as the heart may truely desire that which he asketh that man prayeth not indeed But he that lifteth vp his mind and with a deuoute inward affection of heart doth intirely aske any thing of God that man doth truly pray although he expresse not in wordes his desire One man cannot intreat another vnles he vse words or gesture but the inward and most secret corners of the mind and heart are plainely seene of God and therfore Dauid saith my growning is not hid from thee Psal 38. v. 10. Psal 10. v. 17. The Lord heareth the desire of the poore thine eare harkeneth to the preparation of their heart And Psal 38.10 My whole desire is before thee Rom. â— v. 26. When we knowe not what to aske the spirit it selfe maketh request for vs with sighes which cannot be expressed And it were a foolish thing therefore to vtter our praier in wordes as though god could not vnderstand the desire of our heart And yet the Saints of god in the old testament and the Apostles in the new are said to haue vsed wordes in praying Neither doth Christ without cause say thus in Luke when ye pray say but it was for our sakes and for our prayers Which is carefully to be considered that we may learne to vse vocal prayer wel and profitably for our minde doth not throughly coÌ„sider and regard those things which we want or are to aske especially if they be spirituall and pertaine to the glory of god And therefore the words which we vse in praying doe by a kind of advertisement lead vs to that consideration that so the desire of our heart may be rightly informed Now the heart in praier ought to be penitent and humble But because we doe for the most part rush vpon this exercise of praier without due coÌ„sideration of our sinnes and vnworthines therefore the rehearsing of words is profitable whereunto if the minde giue heede that we may pray with the Spirit and with the vnderstanding also 1. Cor. 1.15 then will the meditation thereof prepare the heart to serious repentance and to true humilitie The desires of our heart are commonly out of order so as oftentimes men neither think vpon the order nor on the ende of those things they are to require but the words which we vse in praier doe aduertise vs of those things we are to thinke vpon when we pray And doubtles the rehearsing and meditation of Gods promises doth stirre vp kindle and increase our faith We are often slow to praier and in praying cold and drowsie neither doe we come vnto God with the deuotion of minde we ought to doe But when as in praying we repeat the words by diligent meditation thereon and by due consideration of the promise and commandement our minde is mooued to lift vp it selfe vnto God our

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