Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	hear_v	holy_a	6,071	5	5.3172	4	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

thorowe faithe in his bloud c. Râ—â— Then agen obiecteth y â— Iewes as nowe dothe the ChristeÌ„ in the beginnige of the 4. ca What theÌ„ shal we suye to AbrahaÌ„ our father after y â— fâ—essâ—â— what gote he bi his workes Was he not iustified bi them If Abraham saith Paul were iustified by his workes so hath he wherof to reioyse but not before God And euen here is Iames question soluted Iaco 2. sayng Abraham our father â–ª was he not iustified by his dedes when he wolde haue offred his sonne Isaaâ—â—yes verely â–ª as here saith Paule he had to reioyse before men but not before God that is to saye he had that dede which iustified him aÌ„d declared him iuste vtwardly before men with the rightwisnes of y â— lawe for his obedience but as concerninge the rightwisnes of faith before God saith Paule AbrahaÌ„ beleued in god and it was rekened him for rightwisnes This is Paules firste argument to proue his prin cipal proposicion which argument he taketh of y â— example of Abraham father of the people of God In whom the forme of rightwismakinge was firste declared and set forthe for our example These â—onde argumente Paule deduceth of the diffinicioÌ„ of this worde Was Rekened whiche standeth in the sayd autorite of Genesis 15 and it signifieth a rekeninge a fre forgeuenes of a dutye which the dettoâ—r is not able to paye sainge To hi that wor keth is the rewarde not rekened of fauoure but of dutye And to him that worketh not but belâ— â–ª neth on hiÌ„ that iustifieth the vngodly Faith is rekened for rightwisnes faith sayth he aÌ„d not wor kes euen as Dauid sayth Blessed is that man to whome the lorde rekeneth not his sinnâ— he sayd not blessed is he that worketh but he to whoÌ„ God rekeneth not synnie that is to say althoughe he be a sinner and not able to come oute of dette yet wil not God of his mercy reken it vnto hym â—e laye it to his charge for that the penitent sinner beleueth that Christe made satisfaction for him payd the â—aunsome for it with his preciouse bloude And vpon this fre forgeuenes be sealed him a quitaâ—nce with the seale of circumcâ—sion which was a tokeÌ„ to hiÌ„ that he was iustified by his faith But we ha ue nowe a more suer aÌ„d liuelyer â—oken of our right wismakinge by faithe for god hath confirmed vs in Christe he hath anoynted vs he hath coÌ„segned vs vnto him and geuen vs his holy gost for an erneste of his promise to be iustified by faith 2. Cor 1 and Ephe. 1 thus sayng After that you harde the Gospel which is the worde of truth wherin ye beleued ye were sealed with the holy spirit whiche is to vs as an ernest peny to be assurede of our pro mysed heretage whych is purchesed vs by redemp cion into the prayse of the glorye of God Mo argumentes Paule maketh in the same â–ª 4. cap. to the Romans for the probation of hys sentence espye them oute yf you can and desyer God to geue you vnderstandynge Also ye shall knowe that Chryste came not as a lawyer lyke Moses but he was the very redemer and recoÌ„ciler of the beleuers thorow hys bloude into hys fathers fauoure grace The lawe was geuen by Moises but remissyon of synnes and the holy goost is geuen by Chryste Iohan 1. ye and that vnto all vpon all that beleue Ro. 1 Oh what consolation is in this one place set forth for feared and troubled consciences surely no â—on ge can expresse it for althoughe we wante good workes as we wante all for there is not one that doth good for we are all synners yet let vs beleue that for Chrystes sake we are receyued frely into our fathers grace Thys ryghtwysnes is set forth of hys mercy for vs wythoute the workes of the law wherfore surely it were great blasphemye against Christ and no lesse defiling of his mercy seate not to receyue the merites of hys passion that is to say the ryghtwysnes by fayth but to turne it into our synfull workes If any man be he neuer so holy shulde be iustifyed by his workes then had Christ â—ayth Paule to the Gala. in the secoÌ„d chapter dyed in vayne for that same man let vs therefore receyue Christes rightwisnes now offered vs let vs truste to hys ryghtwisnes and merites not to our own nor yet to any others for al our rightwysnes sayth I saye in the. 64. chapter are as the spotted and foule clothes of a meÌ„strouse It is verely a great blasphemie to refuse thys sure and fre forgeuenes in Chrystes bloude ye a dampnable thyng to repute it as heresye and to seke for workes of our owne inuencion vpon this hope and be lyefe to deserue heuen and to be iustifyed by them For thys article to be knowen Paule swet so sore in his pistles and laboured in hys preachyng But yet let not blynd carnal reason make this obyectioÌ„ agaynst hym sayng If fayth wythout workes iustifieth then nede we not to do any good workes Not so syr for by faith therfore are we iustified to â—hentente we shulde do good workes neuer cease and therfore Paule after that he had suffycyently proued hys conclusyon dyd set to in the. 12. Chapter to the Romans mo good workes theÌ„ euer we are able to do settynge workes in theyr place and fayth in hyr place for yf the workes ar not â—one of fayth then are they synne Roma 14. Â¶ Now master priour because you ar not greatly acqueynted with Paules doctryne although he be your patrone and paynted at your gates because his argumeÌ„tes ar to hyghe for them that neuer felt fayth nor yet tasted the fealynge of the spiryte of fayth in the schole of the crosse I wyl desceÌ„d with you in a more sensyble demonstratyon to proue Paules saiÌ„ges trew to daÌ„pne your opinioÌ„ Paul as he was goyng to persecute christes church was smiten downe a murtherer and rose againe a iustified maÌ„ which yet had done no good workes but only beleued in Iesu Christ that smyt hym downe and spake vnto hym ergo faith only iustified The yonge innocent nowe Chrystened and departed I thynke you wyll grauÌ„te is iustifyed but not by his workes ergo The these that hanged by Chryste was iustified vpoÌ„ the crosse but not for any workes y â— he ther dyd ergo for hys fayth only Whersore syr me thynke ye were to hastye to iudge me a Lutherane and an heretique for affyrminge or holdyng any saing of holy scripture whych I knowe wel you vnderstand not to impute vnto me that whyche I neuer sayd and so preuely to accuse me where vpon to auoyde the cruell tyrannye of my lorde your reuerent spirituall father with his adherentes that yet fyght agaynst the Lorde and hys anoynted â–ª I was coÌ„strayned to lese all that I had and to flee Syr stande you to your glysterynge good workes and gloryouse

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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