Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	law_n	sin_n	sin_v	3,553	5	9.3146	5	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

your brother Celerer saye you asked me wherfore the Churche milytant ordened that the minystres of it shulde not haue wyues or concubines as well nowe as then vnto the whych question you fayne an answere in mâ—ne name lyke as you fayned the interrogatioÌ„ for if he had asked me any such question I wold haue denyed his false suppositioÌ„ for before thys deuelles she ordinaunce they had no concubines but lawful wiues the answer that you fayne is impertineÌ„t to such a que stion Wherfore yf I shuld haue answered him demaunding me why the church militaÌ„t ordined that they shulde haue no wyues I wolde haue said because they thought to haue a better aâ—auntage by theyr coÌ„cubines then by theyr wyues because ma trimony is more coÌ„brâ—s karefull then to liue with another mannes wyfe or wyth an hore whom he may forsake and take another wheÌ„ he lusteth But you thought your letters shuld neuer come to light and therfore you wrytte your pleasure Â¶ But God at laste shall aske a rekenynge wherfore hys holy sacrameÌ„t first of all institute is now forboden despysed wherfore they presone tormeÌ„t prestes that marye As verely as the bloude of Abell cryed obtayned vengeannce shal the bloude of other good men vexed slayne obtayne the same to fall vpon these persuers sheders of lyke innoceÌ„t bloud for keping of goddes coÌ„mauÌ„demeÌ„tes Â¶ Whether a laye man may heare coÌ„fessyons FOuertly you saye that my opinioÌ„ was that euery laye man maye heare confessioÌ„s Sir I am not remeÌ„bred y t euer I had any coÌ„municatioÌ„ w t you of this mater but if I had I thi ke I had said not y t euere laye maÌ„ but some lay maÌ„ â—nd that after this forme which Christ prescribetâ— in the â–ª 5. chapter of Mathew preferryng loue and â—oÌ„corde all sacrifices aâ— yf a man hath â—ffeÌ„ded his brother and afterward touched wyth repentaunce do to hym knowlegyng his offeÌ„ce desiryng hym of forgeuenes reconcylyng eche other do not thys laye meÌ„ that heareth and forgeueth him heare hys confessioÌ„ and absolue hym Also yf a man hath any gâ—ugge and inquietneâ— in hys consciens by the reasoÌ„ of synne committed that euermore troubleth and fereth hym of dampnation and thys man can not be quiet and â—oÌ„forted ne haue any peace in hys hart and assured how by what meanes he maye haue that sure forgeuenes whych is thorow fayth in Chryst wythout the whyche no consciens maye be sure and at rest from the facâ— of sinne and daÌ„pnacyon of the whych quyete reste Paule speaketh to the RomaÌ„s in the â–ª 5. chapter â–ª sayng Bycause we are iustified by fayth we ar at peace with god thorow our Lord I sus Chryst â–ª c. and bycause there ar now so manye blynÃ©e â—urates that knowe noâ— thys souâ—rayne remedy for sinfull and vnquiet coÌ„sciences but rather dampne it for heresie and persecute it If such troubled conciens I say go vnto a dyâ—crâ—t learned laye man for waÌ„te of learned preist as now thanked be god there ar mo laye mâ— that koow thys salue then prestes for couÌ„sell and conforte â–ª shewyng hym his grefe and decease deseryng hys counsell and prayer doth not thys man after Iames mynde sayng Confesse or shew your sinnes to eche other and pray one for another that you may be saued Then say you that your brother celâ—red sayd that it was lawful but in time of great nede Merely I neuer see greater nede then euen nowe to feche thys holsome and sâ—ete salue that is to say that only fayth in Chrystes deth instifyeth and set our hartes at reste at the laye man or womeÌ„ the prestes for the most parte ar so ignoraunte so proude and so maliciouse that they had leuer persecute thys sauing helth of manneâ— soule â–ª then to receyue it minister it to theyr syk flocke Â¶ But these two maner of confessioÌ„s presuppose a peniteÌ„t and a contryte hart humbled and vnfaynedly confessed before God Of the whych maner of confessyon Dauid speaketh in the â–ª 32. Psal after the Hebrew compte in the. 5 verse I sayde I shall confesse my vngodlynes whych is against me to y â— Lord and eueÌ„ strayt thou forgeuest it me Nether is it goddes law that mennes conscieÌ„ces shuld be clogged wyth tellyng of all theyr synnes that euer they haue done in to a preystes eare whych is impossible for any man to do WheÌ„ Dauid sayth psal 19. Who may attayne to the knowleg of his synfull nature Whych Ieremie cap. 17. coÌ„firmeth sayng â–ª Shrewed and vnable to be serched is mannes harte Who can noumbre and tell al hys synnes wich so many circumstaÌ„ces as the Popes law prescribeth vs and yet his disciples teach ve and preache that we caÌ„ haue no forgeuenes of our syn nes eâ—cept wr coÌ„fesse theÌ„ into theyr eares Whych doctrine not onely vereth not a lytell many a good symple consciens but bringeth many for feare and shame into desperation If no synne be forgeuen wythtout it be reherâ—ed and tolde theÌ„ in theyr eares as they teache vs theÌ„ shall we neuer haue quiete consciences For we commytte full many they to whych we can nether see nor remember Also it is no small iniurie to Christes bloude to attribute the forgeuenes of our sinnes as they teache â—o the selfe coÌ„fession WheÌ„ it is only fayth in goddes pro mise thorow Chrystes bloud that bryngeth vs forgeuenes of our synnes geueth vs resâ—e and pâ—ace in our consciences Roma â–ª in the. 5 Chapter And yet to stableshe theyr combrouse confession they ar not a shamed to abuse the holy scripture changyng the truth as Paul saith to the RomaÌ„s in the fyrst Chapter in to a lye takynge for them thys place of Mathew in the. 8. Chapter where Chryst commaunded the maÌ„ healed of hys leprye to go shew hym selfe vnto the preiste Whych place maketh playne agynst them For the man was hole and cleane bothe body and soule before he bad hym go for hys fayth first had purified his harte â–ª and then Christe healed hys bodye for Chrystes cures were perfite in healynge the hole man Nowe this man healed Chryste bad hym go shewe hym selfe to the preiste he bad hym not go shryue hym selfe to the preyste He bad hym go shew hys skinne and body For the prestes office was to iuge to decerne whe ther the leprye was gone or not and to dyspose the offeryng for the clensyng of the sore and to haue a good porcyon therof for hys duty as ye may reade Leuitici in the. 13. and. 14. chapter and as the terte folowing in Mathew declareth yf you wold â–ª diligently note it and conferre the lawe and the Gospell togyther and remember that Chryst sayd he came not to breake Moses lawe but to fulfil it Christe therfore wolde not defraude them of theâ—r dutye nether be preiudice vnto theyr offyce leste they shulde haue accused hym of breakyng of Ma ses lawe for they honted

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

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