Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	apostle_n	faith_n	good_a	2,115	5	3.8044	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69346	The letters whyche Iohan Ashwell priour of Newnham Abbey besydes Bedforde, sente secretely to the Byshope of Lyncolne in the yeare of our Lord M.D.xxvii. Where in the sayde pryour accuseth George Ioye that tyme beyng felow of Peter college in Cambrydge, of fower opinyons: wyth the answere of the sayde George vn to the same opynyons.	Joye, George, d. 1553.; Ashwell, John, d. 1541?	1548 (1548)	STC 846; ESTC S100275	35,534	56

ge them the law and the prophetes â—osing their â—oit tes openyng theyr eyes And euen so do the preachers of goddes worde dayly that ar sent inspyred wyth his spiryt all thoughe they be but symple preistes in your eyes nether pope nor by shope occupie theyr myndes in hys law daye â–ª nyght exer cise these keyes besely turnyng theÌ„ in mennes hartes whetting the worde of god vpon them and as Paule exhorteth his Timothe preaching hys worde are ferueÌ„t in a ceason or out of ceason improue rebuke exhorte with aâ— longe sufferige 2. Timo. 4 These men I saye that thus preache and teach â—â—â—â—inually goddes worde and declare it purelye haue â—hrâ—keyes of the kyngdome of heueÌ„ these lose wheÌ„ they oâ—eÌ„ synners hartes into repeÌ„taunce and faith they bynde when they preache the lawe hold stylâ— such as beleue not theyr wordes but resyst persecute them And you M priour and as many as ne ther can nor wyll preache but persecute theym that God â—endeth with these keyes you I saye whetheâ— ye be Pope Cardinall byshop abbot pryouâ— or preâ—sâ—e neyther loose nor binde nor yet haue you Chrystes keyes but onely those rustye traditioÌ„s lawes of men to shut vp the kingdome of heuen â— to take awaye the knowledge of Chryst with vngodly inibicions lightenynges thunderynge of excoÌ„manicacions threateninges persecucions impresonynges scourgynges and burnynges nothin ge fering that terryble thonder â—clappe of Chrystes owne mouthe daily thondrynge ouer your heades cryeng Mat. xxiii Wo be to you scrybes Phari â—eâ—s hipocrites for you shyt vp the kigdome of heuen before men and neyther your selfe enteriÌ„ nor yet suffer you suche as wolde come therto to enteriÌ„ And yet feare you not this terrible threatenige of euer lastynge daÌ„nacion hanging ouer your heades These are your counterfetted keiâ—s and false peste lent persuasions to driue the peple frome the knowlege of Goddes worde and their saluacioÌ„ which worde is the key and hygh waye to the kyngdome of heauen ye saye it is harde and derke â–ª for the laye peple but wo be to you saith I say ca. v. that tel theÌ„ the lyght to be darkenes â–ª you saye that the scripture in Englishe wold make sedition brede errours heresies amonge the laye men so to be euell for theÌ„ but wo be to you saith I say that say that thâ—â—e which is good to be euell ye saye the letter slayeth the is vnsauerie and bytter for them but wo be to you sayth I saye agayne that say y â— which is swete to be bytter Thus is the holye â—learâ— good and swete gospell of Christe belyed shamefully blasphemed of you If it be bytter vnsauery it is an euyll sauour it is koucred and darke to you that pe ry she sayth Paule 2. Corin. 2. 4. It had ben beter for you to haue obeyed the counsell of Gamaliel Act. 5. then thus so manyfestly repugned faughte against god but you ar so blinded with your own malice that you â—e not how syth you inhibyted the preachers and the worde of God to be â—aught and redde of the laye men and persecuâ—ed it the more it encâ—eseth it groweth it spreadeth it thrusteth you downe declarhâ—h you openly to be the very Pha risaes scribes hipocrites and eueâ— the very Antichristes that Christ and his apostles prophecied to come in the laste dayes Repente repente you therfore and â—e conuerted to God aske grace and mercye that he wyll illumyne youre hartes â— lose you wyth the keyes of the knowlege of his holy word and vnlocke your wyttes out of this blynde ignoraunce and vnbelyefe Amen Â¶ But yet syr yf your learniÌ„g be so encreased sith the time that you chased me away wiâ—h these your letters that you can make me thys obiectyon taken of Mark in the secoÌ„de chapter and Luk in the 5. that â—t is only god that forgeueth synnes and so the Apostles forgeue theÌ„ not TheÌ„ I answere you that ther ar many thinges pertayning only to god whych be of hys infinite goodnes geueth vnto vs and calleth theÌ„ ours The keyes which ar the worde â—â— his yet he calleth the worde ours and many thinges that were wrought with the same wor de as in mat 10. where he sayd to the apostles He haâ—â—e y â— sik make clene the leprose raise y â— dede castout deuels which al were his workes yet he gaue then power to do hys workes The word where with they dyd these miracles was hys worde and yet he called it theyrs sayng Who so euer receyue not you nother wyll heare your wordes c ye and euen our owne good workes as we beleue it is he that worketh them in vs as testifieth Isaiâ— the. 26 and yet is he conteÌ„te of hys liberalitie that we bare the name of them and be called our workes but he rewardeth hys deades in vs saith Augustin Yâ— this solutioÌ„ satisfieth you not then remitte I you vnto lyke maner of speache a â—eremye 15. Where God bad Ieremie caste oute the Iewes from hys presens saing Eiice illos a facie mea And yet god â—asted them out hys owne selfe and euen so in lyke autorite he said to the Apostles Whose synnes so euer you forgeue they are forgeueÌ„ c. For after the familiare phrase and vâ—hemence of the Hebrewe speach as the professours of that toÌ„ge affirme When god â—ad Ieremie â—aste them forth he wold nothyng els but that he shulde tell and preache theÌ„ to be caste forthe and ledde in captyuite yf they amended not theyr lyuynge so when he sayd to thapostles Whose synnes so euer you forgeue c. He ment that to whom so euer you preach and tel theÌ„ theyr synnes to be forgeuen yf they beleue in me â— chaunge theyr lyfe theyr sinnes are fongeuen For â—s at Ieremies preachinge the vngodly were castoute so at Thapostles preachynge the penytent beleuers haue theyr synnes forgeuen And the vnbeleuers are holden captyue in theyr synnes Â¶ M. Priour of Newâ—hams seconde opinion NOw as touchynge your seconde opynion which you say that I held That faith with out workes is sufficieÌ„t verely I neuer sayd so but I myght say that by fayth wythout workes a man is iustified whyche is Paules sayinge in the third cap. to the RomaÌ„s this sentence I beleue as â—â— we with Paule hold it for noÌ„ opynion And for a declaratioÌ„ of this Paules sentence I wyll first tell you what is faith what it is to be iustified before god what is the ryghwysenes of faith First ye shall know that the apostle defineth faith in the â–ª 11 â–ª ca. to the Hebrews saing that fayth is the very sure substanciall beliefe of him whych is the same thynge that we hope for that is to say faith is an infalâ—ible vndouted certaintye in our hartes wherby we beleue and truste in the inuysible God and to open thys definitioÌ„ yet more playnely Fayth is that same

coÌ„stante and fast persuasion in our hartes assured vs by the holy gost certifyeng vs of the goodnes of God and of his promises towardâ— vs by the which persuasion we beleue verely hys wordes and ar assured in our hartes the holy gost testifyeng it in vs that he is oure God our father to vs an almyghty helper and delyuerer and that we are receyued in to hys fauour by the deth and merites of hys sonne Iesus Christ our sauyour vpon the whych belyefe and assured persuasioÌ„ we loue hym so ernestly agayne that we cease not the occasyon and tyme offred to fulfyll hys pleasures in doyng the worker of loue or charite to our neighbours Of thys lyuely faith Paul speaketh alwayes which by loue is mighty in ope ration ad Gala 5. and mente no more deade fayth in this his sentence A man is iustified by faith theÌ„ he mente of a deade man wheÌ„ he alledged the prophete Abakuc saing the rightwyse shall liue of his fayth for dede fayth geueth no lyfe Â¶ To be iustyfyed or to be made ryghtwyse bfore God by thys fayth is nothyng els but to be absol ued from synne of God to be forgeuen or to haue no synne imputed vnto hym of God Â¶ The rightwisenes which is allowed before god that cometh of faith is sometymes in scripture cal led hys mercye or fauour toward vs in vs wher by he is moued for Christes bloudes sake to promise vs forgeuenes And sometimes it is taken fo hys truth faythfulnes in the performyng of hys ê“mise of this is he called iust or ryghtwise faith full and true Wherfore the scripture comenly ioyneth these two wordes mercy and truthe or fayth fulnes togyther especially in the psalmes as I no ted in the argument of the 89. Psalme and as Da uid prayeth god in the. 31. psalm to deliuer hym for his ryghtwysnes sake that is for his mercies sake or for his truthes sake and in the. 5 â–ª Psal lord lede me forthe for thy ryghtwysnes sake The mercye wherby god is moued to ê“mise vs his benefytes goeth before and hys truthe in performynge foloweth nowe the maner of the scryptures is to vse the one for the tother as the kyngdom of heueÌ„ for the gospell whych goth before and is the knowleg of the way to the kyngdom and because of hearin ge the worde cometh faith Ro. 10 therfore to heare in scripture is sometymes takeÌ„ for to beleue as Iohn in the. 6. Euery man that hath harde and is learned of my father cometh to me that is to say euery maÌ„ that beleueth on the father c and in the same ca. He that cometh to me shal not hoÌ„ger whi che saing the sentence folowyng expoundeth thus He that beleueth in me shal neuer thyrste or shalbe euer satysfied here to come to Chryst which foloueth fayth in him is takeÌ„ for â—o beleue in hym and sometyme that at gothe before is taken for that at foloweth as maye apeare wel to them that are excercised in reading of holy scripture as the keye of knowledg and the gospell are all one for that one cometh of the tother Forthermore Paule in the. â— 19. ca. to the Ro. in the. 3 to the Phyâ—â— declareth two maner of ryghtwysenes one he calleth the rightwisenes of the law or our owne rightwisnes the tother the rightwisnes of god or of faith The rightwisnes of the law is that at is gotteÌ„ by workes of the lawe the ryghtwysnes of fayth is that wherby God of hys mercye rekeneth vs ryghtwise for our fayhtes sake Outward workes shewe vs rightwyse before the worlde but faythe iustifyeth vs before God Abrahams vtwarde dede in obein ge God and goyng forth to offer his sonne Isaac Gene. 22. and Iames. 2. was a testymonye of hys faith and declared hym rightwyse before men after the rightwisnes of the law but hys fayth iustified him before god â—oÌ„ge before yeâ— Isaac was bor ne Gene. 15. Also we are iustified before God only in that we are chosen in Chryst before the worlde was created Eph. 1. Of the which election and iustification our faith when god geueth it vs certyfyeth our hartes afterwarde wheÌ„ our fayth breketh forth in to good workes for trve faith caÌ„ not be ydel theÌ„ are our workes a testimony before meÌ„ of oure foyth so that our fayth is a secrete and a suere persuasion to our selfe of our election before God and oure workes that procede of faith are a testimony of our fayth to the worlde of the which outward workes the worlde iugeth vs rightwyse after the rightwisnes of the lawe But here let mâ— take hede lest they despise the rightwisnes of faith as heresie staÌ„de to the righwysnes of their owne workes Ot whoÌ„ thus speaketh paul â—o 10. They are ignoraÌ„t of the rightwisnes whyche is alowed before god go about to stableshe their own right wisnes wherfore they are not vnder the ryghwisnes of God There Paule as I poynted you to be fore bringeth in Moyses Leuiti 18. in Deutero 30. describing these two rightwisnes as one coÌ„tra rie to the tother of the which descriptioÌ„ I wyl not here tarye rede the places and Paules pistle to the Ro. to the Gala. vnderstaÌ„d it if god wyl geue it you Thys is therfore Paules sentence to the Romans in the thyrde chapter We suppose that a man is iustified by fayth wythoute the workes of the lawe vnderstanding it of iustification and of that ryghtwisnes that is of lyuely sayth alowed before God as I haue declared it before And for the probatioÌ„ of thys sentence the Prophetes christ hys owne felâ—e and hys Apostles spente all theyr labours and lyues especially Paule labourynge aboue all other to coÌ„fyrme it as it appereth in hys pistles and especially in his pistle to the Romans Wherin he layed thys sentence of the iustyfyinge by fayth at the begynninge as hys principall proposition and chefe fouÌ„dation grouÌ„ded of the testimonie of Abakuc the prophete Against the whych proposition the Iewe which sought for the rightwisnes of workes as nowe do the false Christen a non obiected saing as you do now If faith only iustifieth wherfore then is the lawe wyth so many good workes coÌ„maunded vs to fulfyl it Paul answereth By the lawe come men into the knowled ge of theyr syunes And because ye shulde vnderstand by the law he mente the morall law not the â—eremonial He gaue exâ—ple in the 7. ca. of y â— moral law saing I had not knoweÌ„ y â— coÌ„cupisceÌ„se had bâ— sinne except the law had saide Thou shalt not lust And nowe therfore saith he Rom 3 the rightwisnes of God is made manifeste with oute the lawe by y â— Gospel from faith to faithe which rightwis nes was sometime preached of the Propheâ—es and proued by the testimony of the lawe And now are men iustified frely by Goddie mercy and by the re dempâ—ion that is â—â— Iesu Christ

opinion is that these keyes ar the autorite or power wherby Pope bishope or preist holdeth and absolueth the man that coÌ„fesseth him into their eares and of thys power only I dare saye you vnderstonde your opynion and so accused me as aduersary to it But Master priour you shall vnderstand that I mene no such power by these keyes ne ther Christ meaneth any such by them For wheÌ„ he gaue them these keyes he sent them not forth with them to heare confessyons but to preache hys gospell as witnesseth both Iohan 20. and Marke 16 so that these keyes are annered vnto the â—ffyce of preachynge as ye may see at the geuynge of them But yf ye were well aquaynted with Christis gospell ye shuld haue redde yere thys in Mathew the 23. chapter Woo be to you scribes and â—ariseis hypocrites for you shyt vp the kyngdome of heuen before meÌ„ c. How I pray you dyd theâ— sâ—iâ— it vp Luk declareth cap II. sayng wo be to you lawyers for you haue taken awaye the keye of knowledge so that nether your selues enter in and yet forbyd you theÌ„ that wolde enter in Now thanked be god whych hath here tolde vs at the laste what he meÌ„te by hys keyes calling theÌ„ the keyes of knowleg but I pray you how dâ—d the pharysays lawiers shyt vp the kyngdome of heauen verely euen as Luke sayth in that they toke away the keye of knowleg wherby men shulde come thyther as now do theyr successours forbyddynge men to preache Chrystes Gospell and to rede hys holy testament whyche is the very keye of the knowledge of God our father and of Chryste hys sonne to be our onely sauyour thys is the keye that openeth the hyghe way so the byngdome of heauen thys openeth the dore of the whyche Chryste speakethe Iohan. 10. thorowe theÌ„ whyche dore who so euer entreth shalbe â—aued c. And for thys cause Christ called hys gospell holy worde the keye of knowlege or keyes in the plurall nouÌ„ber of the kingdoÌ„ of heauen alluding vnto the double propertye that one keye hath both to open and shytte Nowe sâ—th the shitting vp of the kyngdome of heauen by the takynge awaye of the keye of the knowledge of goddes worde then muste the openynge of it nedes be the geuynge of the keye of the knowlege of Goddes worde Whych knowleg standeth in the preachyng hearyng reading therof wherfore Chryste sayde at the delyueraunce of these keyes Marke the. 16. Go your wayes into all the world and prâ—aâ—he my gospel And Iohan cap. 20. As my father had sent me so sende I you Here may you se what Chryst ment by these keyes promysed Math. 16. when they were geuen Luke tellyng the same storye more at large â—ayenge Thus it behoued Chryst to suffer as it is wrytten to ryse agayne the thyrd day from death that repeÌ„taun â—s and remission of synnes shuld be preached in hys name among all nacyons For at the preaching of the law men know theyr synnes feale them selfe bounden of the whych knowâ—eg and fâ—ling ther foloweth repentaunce And at the preachynge of the Gospel whych promyseth remyssioÌ„ of synnes there foloweth fayth which loseth the capture coÌ„sâ—yence in to the quiet lyberâ—ye of the spirit Now had they the word deliuered theÌ„ to be preached which he called the keye of knowlege â—ow were they inspyred wyth the holy goost now was the keye of Dauyd geuen them that openeth no man shyttâ—th â—po 3. for after longe coÌ„munication declaring hym selfe to them he said these are the wordes which I spake to you whyle I was yet wyth you for all muste be fulfylled which were written of me in the lawe of Moses in the prophetes and psalmes TheÌ„ ope ned he their hartes that they mygh vnderstand the scryptures the propertye of a keye is to open that whych before was shyt thus doth Luke allude and agre hys speach wyth the propertyes of a keye for before in the iourney to Emaus wyth the two disciples he saith their eyes were shyt vp and hâ—ldeÌ„ so that they knew hym not but after he had rebuked them for theyr vnbelyefe opened theÌ„ the scryptures turnyng the keye of hys worde in their hartes the holy gost working with all theyr eyes were opened they knew hym Here may ye se in the story of Luke howe wyth hys worde he opened the hertes of these two disciples yet locked vp in vnbeliefe before thei returned to Hiâ—rusaleÌ„ vnto the other xi disciples Nowe sayth he euen as â— was sente that is to saye to open mennes hartes lesing them wyth the keye of my knowlege from vnbelyefe by preachyng and erpoundyng the scriptures euen so sende I you he sente not onely them but hath sente hitherto shall sende preachers with the same keyâ— es of knowledge of the worde to binde to lose lyke wise vnto the worldes ende Note here also howe ofte Luke vseth these wordes theyr eyes were holdeÌ„ theyr eyes were opened he oponed their wit tes euer more alludynge vnto the propertye of a keye Thus he opened theyr hartes wyth the keye of hys worde to bring in hys knowledge in to theÌ„ the holy goost breathed into them and turning the kaye in theyr hartes into the ryght sence and vnder standyng of his word An example is set to in Iohn of Thomas Dydimus which was not among thappostles at the geuâ—g of these keyes of y â— know lege of his gloriouse resurrection whych was that Gospel and the very ioyfull tidingâ—s wherfore his harte was yet locked vp holden in vnbelyefe not wythstandynge yet the other apostles dyd put this keye into him so begaÌ„ to practise it vpoÌ„ hym sayinge â—idimus dâ—im but this keye turned not ryght in his harte ne opened it for he beleued theÌ„ not but sayd Excepte I se the holes of the nailes in his haÌ„ des put my fynger into them ye excepte I put my hand into his side I wyll not beleue it Here was Thomas sore boundeÌ„ holdeÌ„ with the synne of vn beliefe But after viii daies they being there within agayne Thomas wyth them Iesus came in the dore shyt stode among them sayinge peace be w t you theÌ„ said he to Thomas put in thy fynger here fele my haÌ„des put vp thy hand and thruste it into my syde be nomore in vnbeliefe but beleue Here the keye of christes word turned right in Tho mas his harte losinge it from vnbelyefe he sayde Dâ—s meus et deus meus my Lorde my god The worde of god conteyneth both the law the Gospel The law is that whych god coÌ„maundeth vs to fulfyl as are the. x. coÌ„mauÌ„demeÌ„tes the gospel is the power of god vnto helth for euery man that beleueth Ro. i. it is the promise of grace remissioÌ„ of synnes geuen vs thorow Chryst. The law is spiritual requireth our hertes our very effectes as to beleue

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