Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	answer_v	word_n	write_v	1,797	5	5.2534	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07436	A plaine subuersyon or turnyng vp syde down of all the argumentes, that the Popecatholykes can make for the maintenaunce of auricular confession with a moste wholsome doctryne touchyng the due obedience, that we owe vnto ciuill magistrates, made dialogue wyse betwene the prentyse and the priest by Gracyous Menewe.	Menewe, Gracious.; Becon, Thomas, 1512-1567, attributed name.	1555 (1555)	STC 17822; ESTC S109991	27,582	98

openly in y e face of y e whole churche But thys wholsome kynde of confessyoÌ„ is cleane abolyshed in steade ther of an apyshe momerye crepte into the churche S. Paul semeth to speake of it in the 1. Cor. 5. in the 2. Cor. 2. Priest Is this al that ye can saye Haue ye no more stuffe in your bogette Prentise I haue yet somewhat more to say For ye shall vnderstande that the scrypture doeth besyde al this alow 2. kyndes of priuate confession The one we vse for our own sake when we beeyng troubled in coÌ„scyence doe open our griefe vnto our neighbour to y e ende he maye helpe coumfort vs w t some godly wholsome counsel And as touchyng thys kynde of coÌ„fessioÌ„ though by gods worde we haue liberte to open our conscyence to shewe oure griefe to any of our Christen brethren whoÌ„ we thinke to be able to couÌ„sel coÌ„fort vs so if y e pastours or shepeheardes bee meÌ„ of godlynes learning and of a pure sounde iudgemente we ought most specially in y e trouble angours of the conscience to resort or flye vnto theÌ„ that accordiÌ„g to their office they may in time minister y e coÌ„fortable salfe of gods word vnto our wouÌ„ded coÌ„scieÌ„ces For they are ordeyned instituted of God for the same purpose therfore ought we most chyefelye to come vnto theÌ„ that so we may enioye those spiritual benefytes that God of his mere mercy and goodnes doeth daylye offer vnto vs by theÌ„ But what maner of pastours are they that ye wyl haue vs now a dayes to come to meÌ„ w t out al godlynes w tout learnyng iudgement men geuen to al kinde of superstition and Idolatry meÌ„ of whoÌ„ ye can learne nothing els but to blaspheme God and hys worde yea men that are ready in stede of geuing good and wholsome counsell to cut all mennes throtes that will not consent and agree to their abominacion stinkyng blasphemyes Gregorye as we haue in the decrees did ordeiÌ„e that a Priest should in no wyse neyther by signe nor tokeÌ„ vtter y e confession of any man but these your bloud suckers haue a good sport by vtteryng mens confession to put them in ieopardye to lose both bodye and goods How largely when they syt bybbynge vpon their ale benches they talke of those thynges that they haue heard vnder benedicite it is to shamful to tel The fathers of the west churche would neuer confes their synnes vnto them of whom they coulde not be taughte nor instructed to godlynes but ye wyll haue vs to confesse our selues to them that haue no more learnyng than dull headed asses Oh that those holy Canons mought take place which wil vs to shuÌ„ne those gostly fathers ' that are blyndonly and ignoraunte of gods way in so muche that they appoynte that we shold rather confesse our selues to our neyghbour beeyng a lay man than vnto that Priest that wanteth both learnynge and iudgemente The other kynde of confession is that we make for our neighbours sake to reconcyle hym vnto vs if we haue offeÌ„ded hym in any maner of thynge Of thys kynde of confessyon dooeth our sauyour Iesus Chryst speake when he sayth if wheÌ„ y u offerest thy gyfte at the aultar y u doest remember y t thi brother hath aught agaiÌ„st the leue ther thy gift goe thy way be first recoÌ„ciled to thy brother then come offer thy gift This reneweth loue nourisheth charite if we doe humbly acknowledge our fautes to whoÌ„ we haue offended for pardon of this confession sayeth Cypryan Thei doe penaunce tyll a due tyme and afterwardes come to coÌ„fession then the bishop the clergy do restore vnto theÌ„ y e right of y e coÌ„munioÌ„ But of thys enough Priest Ye to much to to se so much diuinite in a Prentyse PreÌ„tyse Ye haue heard my coÌ„science of y e obedience to magistrates Auricular coÌ„fessioÌ„ of y e confession y t god requireth Priest Sith it wilbe noÌ„e other wise tel me wil ye receaue y e sacrameÌ„t Prentyse Master person I haue now other busynes to doe Priest Well wel I shall handell you well enoughe Â¶ Answere ye Pope catholykes What is coÌ„tayned in thys boke What moued me to wryte here of the obedieÌ„ce due to magistrates Roma 13. 1. Peter 2. Math. 22. Dani. 3.6 Auriculare confessyon hath no grouÌ„de nor foundacioÌ„ in goddes worde Of the obedyence due to the ciuill magistrates Rom. 13. Titus 3. Luke 12. Roma 13. How farre furth we ought to be obedient to ciuil magistrates Peter 2. Actes 4. Actes 5. Two kiÌ„des of ordeynaunces of man Math. 15. Esaie 29. Roma 1. The rewarde of mens phansyes and dreames â–ª Ambrosius de virginibus li. 4. Idem in 1. Corin. 4. Peter 2. Subiectes shal not be excused if they folow wycked vngodly lawes Math. 15. Hier. 14. Ezechi 3. 33. Psalm 95. Roma 13. Mat. 22. Mark 12 Luke 20 bernardus in epist. ad Adam monachuÌ„ epi. â— Actes 5. Hieronymus in epi. ad Titum cap. 1. Ambro. ad Marcellynam sororeÌ„ de tradendis Basilicis Que. 3. Can. Iulianus Augusti epist. 169. Augu. Bonifacio comiti de moderate coercendis hereticis Que. 3. ca. non seÌ„per Dani. 3. Sidrach Misach Abednago Daniel 6. 2. Ma. 7 2. Ma. 9. The true preachers ar alwaies slaundered Esaie 3. Rom. 13. Actes 5. Auricular confession is not of God De penitâ—tia distinc 1. Distinc. â— Trip li. 9. Rome 2. in Psal. 51. Ser. de coÌ„fessione et penitentia Ro. 5. de incompre Dei natura contra Anameos Ro. 4. de Lazaro Math. 8. Luk. 7.10 Mar. 1. Mark how wel y e place alleaged by the priest serueth for hym De peni Distin. 1. Cano. cum ergo Augu. li. 10 confess ca. 3 Leui. 13.14.15 Hebru 7. Why God wold haue y e pryest of the old law to haue the handlynge of the leprosye Whi christ did send y e lepers to y e pryestes Chri. Ho. 12. de muli Cana. Am. ser. 3. in 119. psa Math. 16. Math. 18. Ioh. 19. Chriso in math 23. Hom. 44. Aug. Ser. 27 de sanctis De peni di 1. Can. Verbum Liber de cain et Abell Mark 16. Luke 24. Whst is to binde and louse Marke 2. Eze. 20. God onely forgeueth synnes Cyrillus in Io. 12. cap. 56. Aug. coÌ„tra epi. Peti lib. 2. ca. 11. Ambro. in 2. Cor. 12. Chryso in MattheuÌ„ ho. 5. Mar. 11. Math. 6. Eccle. 28. Math. 1â— August de verb. domini serm 16 Theophilactus in Matth. 18. Ioan. 11. Math. 3. Luc. 3. Iames. 5. A false prayse of auriculare confession What mischiefe auricular confession doth Auricular confession is made a snare to snarle men wyth all The waye to dryue y e feare of God into y e youth Math. 15. Esay 29 The confessyon that we ar bouÌ„d to make to God Psal. 32. Psal. 51. Dani. 9 1. Ioh. 1. Augu. ad IulianuÌ„ comitem 2. Regu 2. Leui. 16. Augusti de vera falsa penitentia ca. 11 Two kiÌ„des of priuate confession alowed in the worde of god The Pastors and shepeherds of Antichrystes churche Gregorye De peni disti 6. CanoÌ„ Sacerdos Math. 5.

vnto anger The surest weapons then that we can haue to fyghte withall â–ª agaynst wicked and vngodly rulers is true repentaunce and amendement of lyfe faythful and vnfeined prayer proceadyng from a troubled and contrite heart And they that vse any other armure or weapons are not of God but are the children of Belial by suche vnlawfull meanes as they doe vse pourchassyng vnto themselues euerlastyng damnatyon Now master person I trust ye haue sufficiently heard my mynde touchynge the obedience that we owe vnto magistrates and how farre forth we ar bound to obeie their lawes Priest But what meaneth Sainct Paul when he saieth wherfore ye must nedes obeye not for feare of vengeaunce only but also because of conscience Here are men bounde in conscience to obeye What wyll ye haue more Prentyse The meanyng of Sayncte Paule is thys that we must obeye our temporall rulers not onely for feare of the punishment and vengeaunce that ensueth and foloweth of disobedieÌ„ce but also because oure conscience doeth beare vs recorde that it is gods will and pleasure that wee shoulde obeye them That is too saye Althoughe it were possible y t we might escape all worldely punishment and shame that cometh of disobedience and rebellion yet because in oure conscience we are by Gods worde perswaded that all the hygh powers are of God we can not onelesse we wolde coÌ„demne our own selfs but be obedient vnto them as longe as thei kepe them selfes within the bouÌ„des and limites of gods boke for if they commauÌ„de any thing that God hath forbidden or forbidde any thinge that God hath coÌ„mauÌ„ded we ought to say with y e Apostelles Better it is to obeye God than men Prieste And hath not God coÌ„maunded confession Prentyse No suche kinde of confession doeth God coÌ„maunde as is vsed now at this present And truely I doe merueyll that ye bee not ashamed emoÌ„g you to affirme that auricular confessioÌ„ is of god or that it is grounded in goddes worde For though it hath ben vsed in times passed yet was it then free for all men whether thei wolde come to it or not The histories do playnlye declare yea and many auncient writers besydes that ther was no law at all made concerninge this auriculare confession which ye do with to the nayle defend now afore InnoceÌ„tius the thyrde and that it was a polityke order instituted by the bishoppes but not a lawe ordeyned either of Christe or of hys Apostles Therfore Gratianus after a long disputation concludeth at lengthe the whole matter with these wordes I haue briefli set fourth and declared what autours or what reasons and arguments bothe sentences are grounded vpoÌ„ but we leaue to the iudgement of the reader which of theÌ„ he will folowe and stycke to And he that hath writteÌ„ the glose of the fyrst boke doeth playnelye affirme that we are onely bounde by mans lawe to this confession and that therefore the Greckes were neuer bounde to it because thys lawe was neuer receyued of them Whiche thing any man wolde haue iudged Diuelyshe and abominable if thys confession hadde ben commaunded by Christe Sozomenus writeth that this institution and ordeynaunce was diligently obserued and kepte in the weaste churches and speciallye at Rome wherbi he signifieth that it was not a generall law of all churches and that one priest amoÌ„g al other was appointed to this office wherin also he dooeth confute the lying opinioÌ„ of theÌ„ which affirme that the keyes are deliuered vniuersally to al priestes for this purpose for it was not the office of all priestes too confesse but one onely was appointed to it by the Bishop Priest And was this coÌ„fession vsed onelye in the Occidentalle or Weaste churches This is a straunge thinge that ye do tell Prentyse The same Sozomenus doeth also testifie that it was vsed at Constantinople vntill abominable whoredome and adultry was shamfully coÌ„mitted betwene a Deacon a noble woeman vnder the pretence of it For this enorme and detestable cryme dyd Nectarius being a holy and godly man abolishe auricular coÌ„fession whiche Nectarius was then bishop of Constantinople Now marke this thinge mayster Personne if this had ben y e lawe of God Nectarius durste not haue put it doune Will ye accuse this holy man who of all men is so ã€ˆâ—Šã€‰ commended of heresye Or will ye condemne the churche of Constantinople whiche neuer after that tyme woulde admitte receaue auricular confessioÌ„ â–ª Yea not onely the church of Constantinople but also all the East churches haue ben always at defiauÌ„ce with this Antichristian traditioÌ„ Wold they haue ben against it if it had ben y e institutioÌ„ of Christe Chrisostome who was also bisshop of that churche I meane of the church of ConstaÌ„tinople doth so plainly testifye the same in all his writings y t I merueyl they be not ashamed once too opene theyr mouths to defende it Tell furthe thy syns sayeth he y t thou maiest put them awaye If thou be ashamed to tell to any man what thou hast done amysse tell thy synnes euery daye in thy mynde I bidde not the to telle them to thy felow seruaunt who may bewraye the but telle them to God which healeth them Telle furth thine offences vpon thy bedde that there thy conscience may acknowledge and recognyse hir owne wickednesse And in an other place Now is it nothinge necessarie sayeth thys holy father to confesse oure selfs before witnesses lette a diligent inquisition of thy sinnes be made in thy thought this triall be done without witnesse let God alone see thee wherein thou doest confesse thy self And in hys 5. homelye de incomprehensibli Dei natura contra Anameos these be hys wordes I do not bringe thee in to the scafold of thy felow seruauÌ„tes I do not compelle the to confesse detecte or open thy synnes vnto men repete thy conscience before God opeÌ„ thy mynde shew thy wondes vnto the Lorde that most excellent Phisition and call for helpe at his handes shewe theÌ„ to hym that vpbraydeth nothing but wil heale them most gentilly Besydes all these he sayeth in an other place Beware thou tell not thy faute vnto man lest he do vpbrayede the for we are not bound to coÌ„fesse our selfs to our fellowe seuraunt y t may vpbrayede vtter abrode our coÌ„fession But shewe thy wouÌ„des to God who is carefull ouer thee who is gentill a sure Phisicion Afterwardes he doth induce or bring in God speaking on this maÌ„ner I do not compelle thee to come furth in to y e coÌ„mune scaffold to call for manye witnesses Tell thy sinnes to me alone priuely y t I may heale y e sores Wil ye sai y t Chrisostome was so far out of y e wai y t he wold haue set me â–ª is coÌ„sciences at libertie froÌ„ comming to such kynd of coÌ„fessioÌ„ if they hadde ben bounde to it by Goddes lawes No no mayster person but he durst

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