Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	bear_v	child_n	womb_n	2,342	5	9.5085	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00356	De immensa dei misericordia. A sermon of the excedynge great mercy of god, / made by ye moste famous doctour maister Eras. Rot. Translated out of Latine into Englisshe, at the request of the moste honorable and vertuous lady, the lady Margaret Countese of Salisbury.; De misericordia Domini English	Erasmus, Desiderius, d. 1536.; Hervet, Gentian, 1499-1584.	1526 (1526)	STC 10474; ESTC S109811	56,190	102

vnwelthynes as thou wylt touchynge the worlde yet if thou by these teÌ„porel yuels redeme felicite euerlasting thou art abuÌ„daÌ„tly happy Â¶ Nowe forgyuyng mercy whiche also we cleape Clemency euery maÌ„ knoweth saue he that thynketh hym selfe gyltles froÌ„ all syn But what sayth thapostle IohnÌ„ If we say we be without synne we be lyers and there is no treuth in vs. And if the sterres be nat clere in the syghte of god and if in his angels he fouÌ„de wickednes if no creature be pure in the syght of god yea nat a childe of a day olde whiche of vs may glorifie to haue a chaste harte Many seme rightous amoÌ„ge men before god no man is iuste but al our iusticis are as it were the clothe of a womaÌ„ defiled with the menstruous flixe Paule ê‘ceyueth howe the carnall lawe in his meÌ„bres stryueth agaynst the lawe of the mynde and crieth out I vnhappy creature who shall deliuer me from the body of this dethe Iob with a iuste mans title honoured is nat fouÌ„de clene fautles by the talkynge of god Also he the prophet Dauid dredeth the iugement of god nere that it were alayed with moche mercy Thou shuldest nat eÌ„tre good lorde sayth he in iugement with thy seruaÌ„t for truely no lyuyng creature shal be fouÌ„de iuste in thy syght Â¶ Nowe let eche of vs entre in to the chambre of his conscience and consider howe many wayes howe ofte howe greuously he hath offended god yea with what sondry vices al our benefittes are defiled and so than he shal vnderstaÌ„d howe moche he is bounde to the excedynge great mercy of god that so paciently suffereth our febleâ—es that by so many occasions stereth vs to repentance that so swetely forgyueth all our offences whan we leaue our wickednes To al these I wyl adde that shal seme to some nat very ê“uable Whan god distroyeth the wycked lyuers that roÌ„ne to the hiest point of malice and casteth them downe in to helle yet than he forgetteth nat his mercy He delyuereth the Hebrewes diuidynge the wawes of the see and drowneth Pharao with his garde Mercy was on bothe sydes helpyng towarde his people punyshyng toward the kyng ful of desperate malice lest he shulde heapyng synnes vpon sinnes purchase hym selfe more greuous peynes in helle The healyng mercy was that god by so many plages stered hym to do penaÌ„ce And nowe he assailed with so many yuels began to repent but after he repented hym selfe agayne of his helthfull repentance sayd I knowe nat our lorde nor I wyll nat let the people go Nor yet he moued with so great myracle ceassed nat to pursue them but blynded with anger boldly entred in to the see God of his mercy oppressed his desperate malice that whan he wolde nat be healed he shulde more easily perishe The â—ame ought to be demed of the other examples of cruelte that be rehersed in bokes of the olde testament as of them that the fire burned the grouÌ„de swalowed the sword distroyed the serpentes deuoured For in the gospels the examples of vengeance are fewer but all of mercy Hit was an easy correction that Elymas stryken with sodayne blyÌ„dnes was taught nat to stryue agaynst the worde of the gospell Paule deliuered a fewe to Satanas in affliction of the fleshe that the soule myght be saued at the day of dome and they corrected with shame shulde turne to better frute There is no example more rigorous than of Ananias and Saphiras that by Peters correctioÌ„ fell downe deed sodeynly and yet it is vncerteyn whether theyr soules by dethe of the body are saued Finally the punishement that the damned soules of yll lyuers suffre in helle is lesse thaÌ„ theyr meritis And there be some that esteme the mercy of god so great that they beleue that the wicked spirites also and daÌ„ned soulis ones after many seasons gone about shall be receiued to grace Though this opinion stayeth on a great autor yet it hath beÌ„ reproued by the ê‘fect fathers of our fayth whiche onely we reherse for this entent that we maye declare what an excedyÌ„g great opinioÌ„ meÌ„ most highly lerned conceyued of the mercy of god whiche nyght day were occupied in holy bokes whiche synge extolle and magnifie welnere nothynge elles but the mercy of god Â¶ Nowe if it be shewed sufficiently what euer we be or haue touchyÌ„g goodnesâ— that we be defeÌ„ded froÌ„ iuels depeÌ„dyng that we be delyuered froÌ„ hurtes oppressyng that in the myddes of tribulacions refreshed with heuenly comfort we abyde stronge lusty that by temporal afflictions we be eyther instructed to repentance or exercised to ê‘fect vertue that our syns done be nat to vs imputed whereinto so oft we slide cometh al of the mercy of god that ye may more clerely perceyue the excedyng heyght breade and depenes therof I pray you that with me ye wyl a lytell beholde your selfe inwardly fyrst in that party through whiche ye be most lothsome after in that wherby ye excelle lastely ye muste regarde the yls that outwarde hange ouer and coÌ„passe you about and agayne to yÌ„e bounties of whom the hope is to you shewed The contemplacion of all these thynges wyll teche vs the largenes of diuine mercy wher of verily is neyther measure nor nombre Â¶ If we beholde this small body the pype or litel house of our soule vneth one may fynde any beast more weaker lothsom ye or more wretched If ye enquere the begynnyng the fyrst of our kynde was of claye Nowe let euery maÌ„ coÌ„sider this howe litell or nothyng is the great poÌ„posenes what euer is of the humor of whose coÌ„ielacioÌ„ the principles of mankynde take begynnyng whan as yet it is hyd in the womans wombe Than howe far that humor distaÌ„teth from hipocras and deyntie meates wherwith the childe nat borne is norished I wyl nat reherse here the filthines of maÌ„kyÌ„dis byrth only that ye haue ofte seen call to mynde What is more wretched thaÌ„ maÌ„kyndis byrth Howe longe howe perillous be the panges of women trauaylyng What miserable wailynges At last the child hit selfe crepyng forth soone from wepyng waylyng begynneth the life And where as Nature to all other beastis as soone as they come forthe gyueth diuers as coueringis or defenses shels barkes thicke skyns prickes heares bristils quils fethers scales flissis also other while defendeth the stuÌ„pes trees from colde hete with a double barke only mankinde naked on the bare grouÌ„de the day of his byrth she casteth out forth with to wepe and wayle who wold nat iuge in this point ye a chekyn crept out of the broken shell more happy thaÌ„ maÌ„kinde Farther se howe he is swadled his mouth totheles his touge specheles his eies can nat suffre the newe lyght and fareth as it wold entre the darknes of the mothers woÌ„be agayne that he lefte the moulde quauereth longe a tokeÌ„ amoÌ„ge al beastis of greattest weakenes brefely all the litel body is weake

All the couÌ„sayle of redemynge mankynde Christis lyfe Christis teachynge Christis miracles afflictioÌ„ crucifieng resurrection aperyng ascention the sendyng of the holy goste by a fewe sely poore idiote meÌ„ ennewed the worlde this couÌ„sayle I say is it nat on euery syde full of miracles yea that the very aÌ„gels cun nat serche out Wycked spirites se and vnderstaÌ„de the reason of the worldis creacion but the counsayle of the worldes restoryng was hyd froÌ„ them and in this poynt crafte disceyued crafte the craft of mercy begyled the crafte of malice The creatioÌ„ of the worlde was the warke of puissance the worlde so restored was the warke of mercy Thendis of the crosse saythe Abacuc in his handes there is his strength hyd What is more vyle than the crosse What is weaker thaÌ„ the crucified Yet vnder that weakenes excedyng power of diuyne mercy laye hyd that brake ouer came and clene distroyed all the tyraÌ„ny of the dyuell The same prophet whan he had eares erudite whan he had eies very clere by faythe he herde the holle frame of the worlde on euery parte shewe the great myght of god and he was afrayde he considered his warkes and was amased And yet as though in all these thyngis the great might of god was nat playn inough he added that shulde ouercome all these warkes In the myddes of two beastis thou shalt be knowen In the meare of the olde newe testameÌ„t he become man opened playnely that most bashefull miracle of his mercy Undouted hit is that the prophet soone after addeth Whan thou woldest be angry thou shalte remeÌ„bre thy mercy Of them that do thynges wonderfull we be wont to say In those he ouercame al iÌ„ this he ouercame hym selfe Of god some thyng lyke may well be sayd God is incomparable in all his dedes can nat be folowed In mercy he excedeth hym selfe Holy scripture extolleth no vertue in god so moche as mercy whiche some tyme calleth it great some tyme ouermoche and somtyme augmenteth the plentifull abuÌ„daÌ„ce therof by nombre of multitude Kyng Dauid the prophet in the same place coÌ„plecteth the largenesse and multitude of diuyne mercy Miserere mei deâ—â— secuÌ„duÌ„ c. O god haue mercy on me after thy great mercy and after the multitude of thy mercyes do away my wickednes Where is great misery there is nede of great mercy If ye coÌ„sidre how horrible the synne of Dauid was ye knowe the largenesse of mercy If ye caste howe many maner wyse he offended in one trespas ye maye se the multitude of his mercies An excedyng great offeÌ„ce is neuer commytted alone a faute draweth a faute as one lynke doth an other in a cheyne Fyrst he ioyned together two most deedly synnes maÌ„slaughter and aduoutry eche of them was more greuous in the kynge whose office is to punyshe other that so offende For the more princis do amys vnpunysshed amonge men the more they offende god He bare a â—worde to punysshe manslaughter and he hym selfe coÌ„mytted manslaughter By hym women takeÌ„ in aduoutri were deliuered to be stoned to deth and he hym selfe compelled to do aduoutry He also peculierly augmented the same aduoutry that whan he had flockes of wyues and concubyns at home yet nat for nede but for waÌ„toÌ„nes he coueted an other maÌ„s wyfe that he wolde seme delite rather iÌ„ rauysshyng thaÌ„ in simple fornication For he offeÌ„dethe nat so moche that nede coÌ„strayneth to steale somewhat from the riche maÌ„ as he that hath his house plentifully stouffed taketh his gowne froÌ„ hym that hath no mo to his backe This cruel offeÌ„ce Nathan the ê“phet dyd obiect agaynst hym vnder the parabol of the ryche thefe and poore maÌ„ robbed Nowe no kynde of maÌ„slaughter is more cruell than that that is nat by chance or sodayne mouyÌ„g of the mynde but by a dryft before driuen wayting coÌ„uenient tyme is coÌ„mitted Urias had nothyng deserued the kynge knewe hym ryght trusty and he abused the same trustynes of the man to his distructioÌ„ He wolde in no wise eÌ„tre within his owne house to lye with his wyfe bycause the arke of god was lyenge in the tentes and Ioab capytayne of the warre with the people slept vpon the grouÌ„de and al that great worthines of the man coude nat turne the kynges mynde from the iuell dede The morowe after he had hym to supper made hym droÌ„ke sekyÌ„g occasion to distroy him if he through dronkeÌ„nes shuld hap to speke ought vndiscretely yet Urias beyÌ„g droÌ„ke wold nat come iÌ„ his house to take his pleasure with his wyfe An other gyle was added wherby the stroÌ„ge trusty warriour muste perisshe A lettre of murther to hym suspectyng no suche thyng was delyuered for the kynge knewe his faythfulnes so perfecte that he had no dout he wolde open and rede it In the offence of manslaughter he made Ioab the capitayne partner lyke as he had Bersabee of aduoutrye And Urias perished nat alone but to couer the gyle many were broughte in to the same daunger a great nombre of people was set in the open shot of theyr ennemyes to th ende one innoceÌ„t myght be kylde to gyue place to the kynges foule bodily pleasure Therfore in one sinne how many are the offences If hit were one only synne and excedynge great hit nedeth great mercy Nowe Dauid seynge his â—yn so many folde dyuers he calleth on the multitude of mercies But howe largely the mercy of god is opened the .xxxv. psalme declareth sayenge O good lorde thou shalt saue men and beastis like As thou haste multiplyed thy mercy God saueth nat only man but also he vouchesafeth for maÌ„nes behoâ—e to saue bestis Againe iÌ„ an other place how reioyseth the prophettes spirite whan he saythe I wyll syng the mercies of god perpetually And therfore in the heuens the mercy of god is worshipt honoured like as sayth an other psalme Knowlege your selfe to god bycause he is good bycause his mercy is in al worldes The preising of the mercy of god semed to haue ende after the ende of all wretchednes came except the same felicite that good folkes haue in heuen were the gyft of mercy and the punishement of the wicked tempered with the great mercy of god But what shall we say whan all the lyfe with a thousande syns and all the stynkyng see of vices is corrupted Truly we must cry with Asaph O lorde remeÌ„bre nat our olde iniquitees but let thy mercy preuent vs quickely for we be made ouer poore Againe in an other place Many be thy mercyes lorde after thy pleasant speche quicken me Agayne in an other place Dauid as he coÌ„playned with god crieth out Where be thy olde mercyes good lorde Agayne in the psalme Cvj. Let the mercies of our lorde be coÌ„fessed his maruayles of the sons of men Whiche verse as enterlyned is oft repeted iÌ„ the same psalme In the psalme also that goeth nexte before And he gaue vs

Selected quad for the lemma: woman_n

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