Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	heaven_n	holy_a	redeemer_n	2,054	5	10.3077	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68881	A dialoge or co[m]municacion bytwene the curate or ghostly father, & the parochiane or ghostly chyld, for a due preparacion vnto howselynge ; The werke for housholders w[ith] the golden pystle and alphabete or a crosrowe called an A.B.C.	Whitford, Richard, fl. 1495-1555?	1537 (1537)	STC 25413.5; ESTC S105108	117,789	408

almyghty god and than vse by coÌ„tynuall custome to make a crosse with your thoÌ„be vpon your foreheed or front in sayng of these wordes In nomine patris and than an other crosse vpon your mouthe with these wordes Et filii And the thyrde crosse vpon your breste / saynge Et spuÌ„s sancti Amen And if your deuotion be therto ye maye agayne make one hole crosse from your heed vnto your fete from the lefte shulder to the ryght sayng all together In no mine patris filii et spuÌ„s sancti Amen That is to meane I do blesse and marke my selfe with theÌ„ cognisaunce badge of Christe in the name of the father and in the name of the sone and in the name of the holy ghost that is to saye the holy Trinite .iii. persons and one God Than saye or thynke after this forme Good lorde god my maker redemer here nowe in thy presence I do for this tyme for all the tyme of my hole lyfe byqueth and betake or rather do frely gyue my selfe soule and body with all my harte and mynde vnto the good lorde and vnto thy handes to be thy bonde seruaunte for euer accordynge vnto the promyse made in my baptysme at the font stone And here nowe I do ratyfye and newly confyrme the same and do fully consente in harte mynde therto neuer here after by the helpe of thy grace to contrary the same but to coÌ„tynue in thy lawes good lorde vnto the ende of my lyfe But where thou knowest good lorde the I am a frayle persone infyrme feble weyke of my selfe prone redy iÌ„ thought Genesis â–ª viii worde and dede vnto euyll from the begynnynge of my lyfe hytherto I beseche the good lorde god and father of all puysaunce power of all myght streÌ„ght that thou wilt defende me from all myne enemyes and gyue me spirituall strenght and power that I may / in the / vaynquysshe and ouercome fle auoyde all suche fraylte lyght maners or disposicions as shuld be coÌ„trary to thy wyll and pleasure that accordynge vnto this wyll of the spirite whiche thy goodnes hath now frely gyueÌ„ vnto me I may destroye the wyll of the flesshe so contynue vnto the ende of my lyfe And yet good lorde where thou knowest also that I am but rude and vnlerned wtout wytte wysdome and due knowlege of the and thy lawes all ignorauÌ„t and as an ydiote or foole in all good and spirituall vnderstandyng I byseche the good lorde god that art the essentiall sone of god the father and vnto whome is appropriate all wytte wisdome all science / connynge and knowlege and all ryght perceyuynge vnderstandynge / that thou wylte graunte me the due knowlege of thy selfe by ryght true fayth and the knowlege of all thy benefytes gyftes done to me and all mankynde / grace dewly to thanke the for them And also due knowlege of myne owne selfe of the state and condicioÌ„ of my lyfe and coÌ„uersacioÌ„ and specially of my wretchednes with due contricion for all my synnes And knowlege also of thy lawes wyll pleasure / so that by no maner of ygnoraunce or mysvnderstandyng I do at any tyme in werke or dede / or in worde or thought any thynge contrary vnto the same And thyrdly good lorde where thou knoweste also that I am ofte tymes obstinate of mynde froward euyll wylled / stubburne of stomake vnkynde of harte / dull / neglygent and slouthfull in all maner of goodnes I beseche the good lord god holy ghost / that arte the spirite and wyll of the father / of the sone and with theÌ„ the same selfe essenciall god vnto whome is appropriate and specially appoynted / all bouÌ„te / all goodnes / all grace and good wyll that thou woldest voyche saffe to gyue me the grace of good wyll so that I neuer do / saye / ne thynke that shulde be contrary to thy wyll And hauynge vnto the euer a reuereÌ„de drede I may loue the for thy selfe all other in the lorde and for the / so that accordynge vnto the spirituall strength and knowlege that thou hast gyuen me I may apply my wyll hooly vnto thy wyll / so that I haue no wyll propre vnto my selfe but the my wyll be all thy wyll bothe as moche as maye be possyble one wyll And so I maye here in this life ordre my loue and come vnto suche perfection of feruent charyte that by the grace I may attayne vnto the fruicioÌ„ of euerlastynge charyte in thy ioyfull presence AmeÌ„ And good lorde god father of heueÌ„ I beseche the take receyue me thus vnto thy grace and haue mercy and pyte vpoÌ„ me and all thy people And thou lorde God blyssed sone of god the father and sauyour and redemer of the worlde / haue pytie and mercy vpon me and vpoÌ„ all Christen people And louyng lorde god holy ghost and blessed spirite of god / haue mercy pyte vpoÌ„ me and aliÌ„ the worlde Holy and blessed Trinite one selfe same essenciall god / haue pyte mercy vpon me and all myne / vpon all thy creatures Amen And than ones agayne blesse the with In nomine patris as before and thaÌ„ go forth vnto your busynes where ye wyll Let this be for your mornynge exercise And though you that haue greate thynges to do wolde thynke this prayer and mornynge exercise ouer longe because of your busynes I acerteyne you if it ones were by vse goten redy and incorporate and prynted in the harte and mynde it wolde sone be sayd or thought / and the persone shulde I byleue haue grace to spede the better in other thynges and nothyng forthynke of the speÌ„dynge of the tyme but rather accounte it for greate gaynes in so moche that we purpose to set forth in the ende a loÌ„ger exercise for them that haue longer tyme to speÌ„de but nowe we shall go forth herin After the sayd morowe exercise I truste you wyll be well occupied vpon your appoynted course of occupacion For that was our counseyle in the begynnynge that ye shulde appoynte your selfe by a coÌ„tynuall course vnto some certayne occupacion that may be profytable euer to auoyde ydlenes the mother and nourse of all synne and euyll And euer beware of suche occupacions as ben called communly pastymes that is to saye all maner of vnlawfull games / suche disportes as done drawe people rather to vyce thaÌ„ to vertue whiche more properly maye be called lose tymes than pastymes Math. xii c For syth / by the affyrmacioÌ„ of our sauyoure we shall make accoumpte of euery ydle worde / it muste nedes followe that we shall make a more strayte rekenynge of euery ydle or euyll werke Let therfore your sayd appoynted occupacion be alwaye good vertuouse and profytable Syth thaÌ„ ye must nedes make a rekenynge of euery werke worde and thought for none of these caÌ„ be hyd or kept

thou shalt by that exercise obteyne moost ghostly pacience and meritoryous profyt Â¶ Labour Iob. v. b Iudith v. ii Duo xiiii d Eccle. xxxiii d LAbour here muste by our lyfe For maÌ„ sayth scripture is born to labour the byrde to flye By labour payne penaunce by many tribulacions haue all faythfull persons passed this lyfe And by them onely / we muste entre the kyngedome of heuen and contrary ydlenes / ease and pleasure in honour and delycacy dothe teache a man moch myscheffe and euyll and bryngeth him at the last vnto the pyt of perdycyon Â¶ Mercy MOche is the mercy of our lorde / shewed vnto maÌ„ in many sondry wyse / among all other specially vnto them that haue the spiryte of pouerte / that is to saye / a determynate wyll and mynde to be pore for the loue of god And be voyde as well of all honours and hyghe rowme and degree as of ryches worldely goodes / for pouerte bryngeth a persone vnto me kenes / and the other bryngethe hym by intycement and suggestioÌ„ of the enemy to clymbe on hyght / to the intent and ende that he may fall farre and be sore hurte Take and accounte pouerte therfore as a greate gyfte of the mercy of god who so euer duly doth gyue thaÌ„kes for the lytle gyftes shall mercyfully deserue to haue great gyftes Â¶ Noyance NEuer shulde a very christiane noye or hurt / ne yet despyse any persone / but rather sythe by the gospell we be bouÌ„de to loue our enemyes Luc. vi â— we muste be sory for the noyaunce / hurt and trouble of any person / coÌ„fort them in all we may / or els shall we be accounted as dysdeyners of other persones / extollynge or exaltynge and preferrynge our selfe Â¶ Oblacyon OFfre thy hart wholly vnto our lord For that oblacyon is vnto hym acceptable and pleasaunte âšœ Da mihi cor tuuÌ„ sufficit mihi Gyue vnto me saythe he thyne harte / that suffyseth / contenteth and is ynoughe for me Spende therfore thy tyme with hym in his seruice / and iudge and thynke nothynge more precyous then tyme / wherin we maye here meryte deserue to be where our tresure is / our hart shuld be that is in blysse Offre theÌ„ thy selfe for his sake vnto all persones / gentle / kynde and curteys And asmoche as maye be conuenient coÌ„penable / referrynge euer applyenge all that is good vnto our lord / and in all thynges folowe couÌ„seyle with delyberacioÌ„ Â¶ Pleasure POndre and weye in euery thynge the pleasure of our lord / that is to meane / that in euery werke or dede we shulde fyrste consydre / and weye in conscience whether that dede shulde please hym or no / and than neuer for fauour ne fere to do contrary vnto the conscience And yf any doubte be in conscience we must then leue the werks for the tyme and resorte haue recourse other vnto holy scrypture / or els vnto the determinacyoÌ„ of the church / or at the leste vnto sure / wyse and lerned counseyle specially of our prelate or curate And neuer shulde we truste syngulerly vnto our selfe / ne leyne vnto our owne wyttes / we shulde accustome our selfe to seme dumbe rather than to speake to be more gladde to lerne then to teache to be reformed then to reforme / to byde secrete as an vnknowen persone rather than to shewe our selfe and appere outwarde after our owne propre estymacyon and of deceyueable opynyon Â¶ Quyetude QVyetude rest of mynd is a great forderer of all maner of vertues we shulde therfore study to queÌ„ch all yre to represse all hasty passioÌ„s as well iÌ„ wordes signes tokens countenauÌ„ce behauyoure as in outwarde dedes And neuer shuld we take vpon vs to iudge or to be busy or to medle with other folkes maters specially that nothynge done apperteyne or byloÌ„g vnto vs. For the coÌ„mune ê“uerbe is Ecclesi vi a In lytyll medlyng is moch rest So thaÌ„ we shuld neuer gyue occasion of vnreste but rather study by ientle wordes to appese euery occasioÌ„ gyueÌ„ for a swete and ientle worde saythe the wyse man slaketh yre and multiplyeth and makethe frendes / yet shulde we not vtterly flye and avoyde occasyon of vnreste gyuen vnto vs / as rebuke persecucyon and suche other troubles but rather shulde we ordre our selfe vnto pacience for so without synne to folowe the commune maner and to auoyde all syngularite shall we best edify and buylde loue and charite come vnto perfectioÌ„ and of all thynges vnto quyetude of mynde auayleth moch the clennes of coÌ„science For if we do wel our duety in due tyme our coÌ„science shal be the more lyght our hart careles mery and we so quyete in mynde Â¶ Rekenynge REturning oftymes and hauyng recourse vnto the inward parties of our hart we shuld at the lest ones in the day recount and make rekenyng with our lord and coÌ„sydre how we spend the tyme that by the temptacion of the enemy / and by our owne fraylte and neglygency specially in leauynge open our dores wyndowes that is to saye our senses and wyttes we royle not about ne wander or walke amonge the vayne pleasures and varyaunt desyres of the worlde And that we suffre not suche ghestes to entre by our sayde wyndowes dores into the chambre of our mynde that shuld noye vs by ryght loth without vyolence and extreme laboure to departe To byde therefor with our lorde in the secrecye of sylence and in precyse contynence of our sayde wyttes is a great surety and redynes for our sayd dayly rekenynge and accompte The Enlysshe prouerbe saythe Ofte rekenynge holdeth longe fellowsheppe Â¶ Sobryete SObryete or sobrenes is proprely a due temperaunce in meate and drynke and oftymes it is taken for a moderacion a due meane discrecyoÌ„ in all other thynges therfore it is necessary for all christians specyally religyous persoÌ„es that must by theyr ordynauÌ„ce euer take in fedyng rather som what to lytle thaÌ„ any thynge to moche also to be moderate in aray prouydent ware and wyse in wordes honest in maners and all behauyoure sadde and charytable in conseyle Strong in aduersyte dredefull in prosperyte meke lowly pacyent in contuinely rebukes vpbraydes in sorowe deiectyon despectes cherefull and tractable And in all workes sobre dyscrete and moderate Â¶ Tymorouse Tymorate / or as communely is sayde tymorouse is as moch to say as dredefull ferefull to offend Iob the symple dredefull persone / Iob. ix b. and of hygh perfectyon was not withstandynge in all his werkes dredefull How moche more than shuld it become or byseme vs that ben frayle persones to be dredefull / and euer in fere to offend our lord in the lest neglygeÌ„cy / offence or defaut / and neuer to presume vpoÌ„ any good dede ne yet to despeyre for any euyll or synfull dede Prouer. xix c

Selected quad for the lemma: mercy_n

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