Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	law_n	sin_n	8,672	5	5.5986	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

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

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

I shuld wayte vpoÌ„ his laiser there toke I my leue of my lord saw him nomore Â¶ Then bycause M. Gascoigne rode home y e same day into Bedforde shier bad me ouer euen to come againe on the morow tell him how I sped I desyerde M. chaunceler to go to him promisyng to come agayne at such a time as he wold apointe me at my lordes coming home for he tolde me that my lord wold come agayne the same day about ii or iii. of the cloke I came to M. Gascoing whych I perceyued by his wordes fauored me not he re buked me because I studied Arigene whych was an heretike said he he said y â— I helde such opinioÌ„s as did Bilney Arture which discoÌ„forted me very sore wheÌ„ I perceyued him to be my enemye whom I toke for my good master there I saw hym laste ã€ˆâ€¦ã€‰ houre shewed my selfe to M. chauÌ„celer And there daunsed I a colde attendance tyll all most nyght yet my lord was not come then I weÌ„t to M. chauÌ„ celer wyth whoÌ„ was Watson the scribe desyryng him that I mought departe for I though my lord wold not come home that nyght sayng that I had farre to my lodging I loued not to walke late lo the they were I perceyued and especially the scribe that I shulde go but they wolde nether byd me to supper nor promyse me lodgynge I made haste sayng that I wold come agayne on the morow to se my lord were come home Then sayd the scribe where is your lodgiÌ„g here I was so bold to ma ke the scribe a lye for hys askyng telling hym that I laye at the grene drogon toward Bisshops gate when I laye a myle of euen a contrary waye for I neuer trusted Scribes nor pharisais I perceyued he asked me not for any good Here I bad theÌ„ bothe good nyght As I weÌ„t now I thought thus with my selfe I am a scholer of Cambridge vnder only y â— vice chauÌ„celers iurisdictioÌ„ vnder the great God the Cardinal M. Gascoinge said the Cardinall sent not for me I wyll take a brethe yere I come to these meÌ„ agayne On the morowe I was not ouer hastie to come to the chaunceler but as I walked in the citie I met w t a scoler of Cambrydg and he tolde me y â— the bisshop of Lincolne had sent hys seruaunt besely to enquire to seke me what is the matter ê™ I Mary ê™ he it is sayde that he wold geue you a benefice for preachyng in hys dioâ—ese A benefice ê™ I ye a Malefice rather for so re warde they men for weldoynge Then I gote me horse rode fro my Benefice lefte college and all that I had and conuayed me selfe towarde the sea side ready to flee farther yf nede were But many a foule Ieoperdouse forowfull iourny had I yere I came there And in my traueliÌ„g I mette with a good felowe oâ— mi olde acquaiÌ„taunce which mer ueled gretly to see me in so straunge a countrye to whome I oâ—ened my minde shewyng him partely of my kareful state troublouse paynfull iournes that I had both by vnknowne waies also be night many times Be my trowthe ê™ he I meruel ye be not robbed so many theueshe wayes as you haue ryden And then he warned me of a theue she pla ce that I must nedes ride bye asked him agayne know you the place what great men dwel theraboutes ye well sayd he then ê™ I But dwel ther any bishopes that waye for I had leuer haue mette with xx theues theÌ„ wyth one bishope nay ê™ he then was I glad rode on my waye euer blessed me from byshopes But the bishop of Lincolne layed preuey wait for me to be takeÌ„ my fete bouÌ„d vnder an horse â—ely to brought in him Then be as the great byshop of Ely our visitour angry supra â–ª modum and yet he wolde haue cyted me viis mo â—is expulsed me my college when I was gone had my flyght preuented his comyng Sed benedictus dominus qui non dedit me in captione dentibus eorum Amen Â¶ Nowe M. priour if there be any thyng in thys my answere that offendeth you blame your selfe not me you firste rolled the stone I am not yet thanked be god so feabled but that by gods helpe I am able to rolle it you agayne not to hurte you as you hurted me but rather to heale your ignoraunce wyth the trwe knowleg of goddes word And where as I am not so pacieÌ„t in my answere as I ought to be as you desyre I praye you impute it vnto the coÌ„mune decease of all meÌ„ borne of AdaÌ„ whose childe I am yet staÌ„ed w t those â—arnaâ— affectes souked out of him fro my coÌ„cepcioÌ„ caÌ„ not be fully mortified but by death then to be perfite renued in spirit made lyke oure brother Chryste the fyrste begoteÌ„ amoÌ„g hys many brotheren But yet of thys one present conforte we are here alsure that beleue in goddes promise that is to say al our infirmites synne of the whych as loÌ„ge as we are in this mortal fleshe we caÌ„ not be perfâ—tly deliuerd to be swelowed in christes deth thorow our faith nether shall they be imputed vnto vs Christ being our ryghtuousnes wysdome holines our redemption our satisfaction before his father your let ters as god knoweth wroght me much trouble more theÌ„ I wyl expresse at this time but much more had they wroght me yf I had taryed they drew out of my breste many a depe syghe many a salte teare oute of my eyes they made me sodenly to fle to forsake my poorâ— lyuing my college my lerning my promotion and al that I had They drowe me forthe wyth great pouertye not with a litel heuynes perell by sea lande out of my natiue londe Whose desyre yet holdeth me for that I woulde right gladly returne dare not beyng exiled into a strang lande amoÌ„ge rude boisterous people with whose maners I can not wel agre which iâ— to me no lytâ—ll crosse your letters caused me not onely to forsake my kynne freÌ„des but they sâ—auÌ„dered me so gâ—eudusly that they made them to forsake me so to hate me that yet I can not come againe in to theyr fauour for they abhorred me so sore after y â— your secrete letters had openly defamed me that they wolde not suffer me to come into their houses nor speake wyth me nor helpe me but fled fro me lothed me as I had beÌ„ a kocketrice whiche slaith only w t his syght which before both loued me and were ryght glad of my company which all I dare haue borne agaynst me whych neuer offended youâ— but only to euell counsell ignorauÌ„ce for I thinke you haue a good zele to god but as Paule sayth not according to knowlege For yf you had know en Christe hys worde you wold neuer haue done thus vnto me I know it well But I forget it and forgeue it you as I wolde God to forgâ—ue me my sinnes desiering only a better mind in you endued with perfite knowlege â—â—â—â—th wher vpon I writâ—e thys answere for your instruceyon to delyuer you yf God wyll from ignoraunce errours for many a maÌ„ beleueth another to erre wheÌ„ he hym selfe is fare out of the waye but the scripture bryngeth euery man into the ryght way the very spirituall ingeth al thynges Now therfore that we â—ought both sauour vnderstand a lyke one thinge accordinge to Iesu Christ glorifie god the father with oue minde and mouth I desyre you to reade my an swer yet againe with a pacieÌ„ce with an hart purged from all carnall affectes conferre it with the scriptures purely not wrested with mennes gloses nor wyth longe customes nor yet wyth the Popes decrees hys churche whych wythout the scrypture are daÌ„yned in there owne selfe for he hath decla red declareth hym selfe dayly with his meÌ„bres to be nothynge lesse then those men whych haâ—â—e bene hitherto receyued taken of many and yet do dayly persuade bost them to be the word of God coÌ„trary wise vttering him with all his to be that aduersary of whom Paule prophecyed paynted so lyuely vnder the persone of that sinfull man sone of perdition in the seconde chapter of the secoÌ„de pâ— stle to the Tessalonians warnynge vs of thys aduersary Antichriste sayng Let noman deceyue you by any meanes for the lord cometh not except ther come a departinge before of the which departinge reade 1. Timo. in the fowerth chapter and in one place of y â— scripture after Peters mind expouÌ„de another and that synfull man be opened euen the sonne of perdition whych is an aduersary and is extolled agaynst all that is called God getteth him selfe a worshippe aboue all worshyp honour so that he shall sytte in the â—â—mple of God shewe him selfe as god Paule saith that we are the teÌ„ple of God and doth not the Pope and his with theyr traditions sitte deper in our consciences then God with his coÌ„maundementes Men make more conscieÌ„ce at the breaking of the popes lawes theÌ„ goddes and fere more to breke them then Goddes for the breaking of the Popes lawes only is all thys persecution presoninge losse of goodes shame and burnyng and not for the transgressinge of goddes preceptes The very churche of God neuer persecu ted any man ne put them to deathe nor neuer shall Abell slew not Cain nether Isaac persecuted Ismaell Reade forth the same â–ª 2. chapter â— Tessaloand lokâ— whether the Pope be not Antychryste God geue you grace by readynge hys worde to deceiue Christe from Antichryste and god from the vngodly to fle by tyme oute of Babylon and to saue your soule Amen Â¶ At Sâ—rassburge the. 10. daye of Iune Â¶ Thys lytell boâ—e be delyuerd to Iohan Ashwel Priour of Nâ—wâ—hâ— Abbey besydes Bedforde with spede

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