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	spirit_n	3,326	5	5.1136	4	true

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

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

to trust in God only to loue hym wyth all our hartes soule mâ—de aboue al thinges Here the law shewed vs our synnes of what sinful nature we are that caÌ„ not fulfyl these coÌ„mauÌ„dementes here it worketh wrathe it feareth so vexeth our coÌ„scieÌ„ces at the knowleg of our sinnes that we begin nâ— to be angry wyth gods iugemeÌ„t wrykyng in vs such is the weakenes of our sinful nature ye and we in a maner despeyer thus the law working hyr power and office in vs synne is encreased and we are led captyue and bounde vnder the law of synne whych is in our members â–ª Roma vii For the law is the power of synne i. Corin. xv At these offyces and vse of the law preached or redde a synfull conscieÌ„ces felith her selfe bounden and holdeÌ„ vnder the power of synne and karyed towarde dampnation as Paule declareth in his pistle to y â— Romans there he expressynge the nature streÌ„ght of the law as euery synner touched of God maye feale verely in his own hart at his conuersion But wâ—eÌ„ the gospell cometh which is that ioyful tidiÌ„ges that christ came to call and to saue synners that grace forgeueâ—es of synnes is geueÌ„ thorow hys death to as many as beleue this coÌ„fortable ê“mise theÌ„ the synner heariÌ„g these tidiÌ„ges beleuing theÌ„ perfitly fealeth his hart eased conforted losed But yf he beleueth it not theÌ„ is he yet holdeÌ„ stil bouÌ„deÌ„ in to daÌ„p natioÌ„ this is the byndyng losyng of the keyes of gods word This expressed he bretely in Mark say inge He that beleueth is baptysed shalbe saued he that beleueth not shalbe daÌ„â—ned â–ª IohaÌ„ on thys maner said whose sinnes you shal forgeue they ar forgeueÌ„ theÌ„ whose you shal holde they are holdeÌ„ â–ª Also another maner of bindig and losyng by these keyes the scripture remâ—breth in the. 18. ca. of Mat whych place sheweth vs how the vertue of excoÌ„mu nication or seperating of obstinate impenâ—tent and open synners out of the coÌ„gregaâ—yon shuld be vsed Fyrste the synner ought to be rebuked of hys brother whâ— he had offeÌ„ded then if he wil not heare him to â—e monished before one or two witnesses yet yf he hear them not to be coÌ„plained of vnto the holy congregatiâ— WhoÌ„ yf he yet wyl not hear thâ— to be separated fromâ— the feloshyp of the faythfull This coÌ„municatioÌ„ oâ— putting out of the coÌ„gregation Christ called in the sayde place of Mathew a bynding and the reconsiling of the same person if â—â— be penitent after thys is there called a â—osynge Wâ—er â—ppâ— he sayd vnto his disciples on this ma â—â—â— Yf this obstinat man wyl not hear the congre gation ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ be to you as an heithen and publica â—â— that â—â— to saye as an infydele excluded oute of ã€ˆâ€¦ã€‰ s company For verely I saye vnto you ã€ˆâ—Šã€‰ so euer ye bynd vpon the erth they shalbe ã€ˆâ—Šã€‰ â—â— heauen and what so euer you lose on the â—râ—â— they shalbe losed in heauen that ie to say whom so euer you put out of the congregatyon he re aftâ—r thys forme prescrybed you the â—ame thynge is confyrmed in heauen and whom you receyue agaâ—â—g as penytent sorye for his offences the same is recâ—â—ued in heuen Thys maner of byndyng and losyng Paul put in executioÌ„ once vpoÌ„ the opeÌ„ sinners as â—e may reade in the. v. â—ap of the fyrst to the Corin. there bynding and holding in him in his synne as an obstynat opâ—n vnshametaced synner now put out of the holy coÌ„panye after his great heuynes and repentaunce losed him againe recoÌ„cyled and restored vnto the coÌ„gregation as it is writen in the. ii Corin â–ª cap. ii Now coÌ„pare the forme cause of Paules execuâ—yng of thys maner of excoÌ„municatioÌ„ absoluyng agayne vnto oure bishops lighteninges thondringes of their excoÌ„municatyons hursynges lokâ— how they agre wyth Christes word Paules forme in all circumstances Â¶ But as for the keyes whych are the law Gospell preached or reade for that the one bindeth and the other losethe the beleuers from synne and condempnatioÌ„ it nedeth not to dispute whether the po pe hath more power to lose wyth prechyng therof then a byshop or a bishoppe greater then a symple preist For the Popes hygh holines may not desceÌ„de to so vyle a law an office although he were learned and theÌ„ byshoppes busynes maye not attende to excute thoffyce power of edyfyyng they are so ful occupied in destroing the simple sir IahaÌ„ is not now lerned and yet yf he were lerned he muste haue theyr autorite which is harde to be obtained yf he wyll preache the truth Peter Paule were but pore simple prestes in coÌ„parison to our holy father the Pope to the moste reuerende Cardinales graces and to our lordes the byshoppes yeâ— I thynke they had as great as large as you say power to lose to bind with prechinge the worde of God as hathe Pope cardinal bishope abbote or pâ—â—our And as for the scripture it putteth no such differeÌ„ce of lordely poâ—â—rs nether knoweth â—â— such lordely and â—â—ought names but sayth to theÌ„ though the heathen play the Lordes yet shall not you be so it â—ayth not you shall be so but vos autâ— non siâ— But set men to loke whether it be truly translated into Englyshe that while they are in coÌ„fâ—â—â—yng on texte wyth another lokyng na ã€ˆâ€¦ã€‰ e for faâ—tes in the translatyoÌ„ where noÌ„ was ã€ˆâ€¦ã€‰ aâ—tes and abhominatioÌ„ might be balked or y â— lesse espyed but had they lefte hontynge for errours in the translatyon and conferryng texte to texte and compared your lyuynge â—o the gospell they had sene them agree to gyther as darkenes wyth lyght and the deuel with wyth Christ. More ouer the scrypture knoweth no suche dyfference as you suppose betwene Pope bishop and preist but calleth a preâ—h a bishop and a â—yshop a prest yf ye englishe these two wordes pres byter Episcopus after the comen Englishe as ye may â—ede Act. 20. and. i. ad Titum And as for thys name Pope or the ouermost byshop I fynde them not but that there were certayne called the chefe or principall of the preistes vnto whom Iudas weÌ„te saing what wyl you geue me I shall betraye him and deliuer him into your haÌ„des as you had weÌ„te to haue deliuered me by your secret false lettters of the which chefe prestes it is written also Math. 27 that they called a counsell erly wyth the elders of the people agaynst Iesus to delyuer to put hi to deth Now I trust â— priour you se how y â— law preached bindeth the gospell loseth howe christ put the keyes of hys gospell in to the hates of hys dysciples ouce locked vp in vnbeliefe and ignorauÌ„ce and howe happely he turned them opennynge theyr hartes into the knowlege of hym now rysen by the power of his spirit preachynge interpretin

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