Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	love_n	love_v	see_v	3,860	5	4.0181	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18673	The Christen rule or state of all the worlde from the hyghest to the lowest and how euery man shulde lyue to please God in hys callynge. Item, the Christian state of matrimony: and how ma[n] and wife shuld kepe house together with loue. Item, the maner oe [sic] saynge grace after the holy scrypture.	Tyndale, William, d. 1536. Obedience of a Christen man and how Christen rulers ought to governe. aut; Bullinger, Heinrich, 1504-1575. Christlich Eestand. aut; Coverdale, Miles, 1488-1568. Christen exhortacion unto customable swearers. aut; Bale, John, 1495-1563, attributed name. aut	1548 (1548)	STC 5189.7; ESTC S109287	42,177	90

Â¶ The Christen rule or state of all the worlde from the hyghest to the lowest and how euery man shulde lyue to please God in hys callynge â˜ž Item the Christian state of matrimony and how maÌ„ and wife shuld kepe house together with loue Â¶ Item the maner oe saynge grace after the holy scrypture 1. Cor. vii â˜ž Let euery one abyde in the callyng wherin he is called Unto the ChristeÌ„ reader FOr asmuche as all persones caÌ„ not haue leyser to reade many bokâ—s nor yet get all suche as be necessary for theÌ„ so me for lacke not beyng able to bye theÌ„ and some that caÌ„ not get them for theyr mony I haue here gathered toge ther out of y â— most famous anthors of our Englishe toÌ„ge the whole office and dewtye of euery ChristeÌ„ man And specially aboue all thinges is here at large declared the dutye of subiectes towarde theyr princes â–ª of maried wifes toward their husbandes â–ª And truly neuer was it more nede to be taught thaÌ„ now For neuer had any prince so much nede of harty obedieÌ„t subiectes whych wolde geue theyr goodes aduenture theyr lyues in hys most iust quâ—relle against his enemies thnÌ„ haue our moost dreade souereyne lord kyng Henry the eyght Here in shal you lerne your duty towardes hys grace and to gyue your aydes vnto hys grace not as coÌ„pelled ther vnto but wyth a fre harte â–ª Consideryng that his graces welth is all our welfares Pray therfore vnto the lord that he wyll graunte hym victory ouer hys enemies And ye wyfes al though thys lytle boke hath long contynued amonge you called the Christen state of matrimony yet are you neuer the better but contynue styll in your dysobedience to the displeasure of god and your husbandes greate dysquietnesse The husband that hath bene a brode eyther a boughte hys matchaundise or at hys worke whâ—n he commeth home wolde gladly be made of and cheryshed of his wyfe whome he so hartely loueth theÌ„ shal she neytheer geue hym a good couÌ„tenaunce nor set any thyng before hym that myght conforte him the one syttin ge so strangely and so farre from the o ther as though they had neuer one seane the other more lyke straunges than frindes yea more lyke enemies thaÌ„ maÌ„ and wife Therfore reade not this boke only but marke what is therin writteÌ„ and shut it vp in your hartes occupie it whan nede shall requyre For blessed are they that heareth or readethe anye thyng that perteyneth to theyr lyues amendement and do therafter The grace of our Lorde Iesus Christ be wyth al theÌ„ that loue the lord vnfaynedly Amen The Christen rule or state of the whole worlde c. The fyrst Chapter Of the office dutye of subâ—eetes and how they shulde lyue towarde theyr Prynces LEt euery soule submyt hym selfe vnto the auctorite of the hyer powers There is no power but of God the powers that be are ordevned of Gog. Who so euer therfore resysteth the power resysteth the ordynaunce of God They that resyste shall receyue them selfe dampnatioÌ„ For tulers are not to be feared for good wor kes but for euyll Wylte thou be wyth oute feare of the power Do well so shalt thou be praysed of the same For he is the minister of god for thy welth But yf thou do euyll than feare For he beareth not a swerd for nought For he is the minister of God to take vegeaunce of theÌ„ that â—â— euyl Wherfore ye must nedes obey not for â—eate of veÌ„geaunce onely but also because of coÌ„scien ce Euen for this cause paye ye trybute For they are goddes ministers seruinge for the same purpose Gyue to euery man therfore hys duetye trybute to whom trybute beloÌ„geth Custom to whom custoÌ„ is due feare to whom feare belongeth Honour to whoÌ„ honour pertayneth Owe nothynge to any maÌ„ but to loue one another For he that loueth another fulfylleth the law For these commaundementes Thou shalt not coÌ„mitte â–ª aduoutry Thou shalt not kyll Thou shalte not steale Thou shalte not beare false wytnesse Thou shalt not desyre and so forth yf there be any other commaundement are all coÌ„prehended in thys sayenge Loue thynâ— neyghbour as thy selfe Loue hurteth not hys neyghbour therfore is loue the fulfyllyng of the law As a father ouer hys chyldrÃ¨ is bothe Lorde and iudge forbyddyng that one brother auenge hym selfe on a nother but yf any cause of strife be betwe ne them wyl haue it brought vnto him selte or his assignes to be iudged correcte so god forbyddeth all meÌ„ to auenge theÌ„ selues taketh the aucâ—orite and office of aueÌ„gyng vnto hym selfe sayeÌ„g VengeauÌ„â—e is myne I wyll rewarde Deu â–ª xxxii Which text paul alegeth Ro xil For it is impossyble that a man shulde be a ryghteous an egall or an in dyfferente iudge in hys owne cause lustes and apytytes soo blynde vs. More ouer when thou auengeste thy selfe thou make ste not peace but sterest vp more debate God therfore hath giuen lawes vn to all naâ—yons and in all landes hatheput kynges gouernours and rulers in hys owne stede to rule the worlde thorowe them And hath commaunded all causes to be broughte before them as thou readest Exodi xxii In all causes saythe he of iniury or wronge whether it be oxe asse shepe or vesture or any loste thynge whyche an other chalengeth let the cause of bothe partyes be brought vnto the Goddes whome the goddes coÌ„deÌ„pne the same shal paye double vnto hys neyghboure Marke the iudges are called goddes in y â— scriptures because they are in Gods rowme and execute the commaundementes of God And in an other place of the sayd Chapter Moses chargeth saynge Se that thou rayle not on the goddes neyther speake euyl of the ruler of thy people Who so euer therfore resisteth theÌ„ resysteth God for they are in the rowe me of God and they that resisteth shal receyue theyr dampnation Such obedience vnto father and mo ther mayster husbaÌ„de emperoure kinge lordes and rulers requyrith God of all nations yea of the very turkes and infideles The blessynge and rewarde of them that kepe theÌ„ is the lyfe of this world as thou readest Leuiticum xviii kepe my ordinaunces and lawes whyche yf a man kepe he shall lyue therin Whych texte Paul reherseth Roma x x â—ouyng therby that the ryghteousnes of the lawe is but worldly and the rewarde therof is the lyfe of thys world And the curse of theÌ„ that breaketh theÌ„ is the losse of thys lyfe as thou seest by the punyshment appoynted for them And who soeuer kepeth the law whether it be for feare for vayne glory or profyte though no man rewarde hym yet shall god blesse hym abundauntly sende hym worldly prosperite as thou readest Deuteronomion xxviii What good blessynges accompanye the kepinge of the law and as we se the Turkes farre exceade vs ChristeÌ„ men in worldly prosperite for theyr iuste kepynge of

Mathew dyspute y t Pe ter because he payde trybute is greater then the other Apostles and hath more aucroriâ—e and powre thaÌ„ they and was hed vnto them al contrary vnto so ma ny cleare textes where Christe rebuketh them saenge that is an hethenyshe thin ge that one shulde clyme aboue an other or desyre to be greatter To be greatter in the kingdome of heuen is to be a ser uaunte he that moste humbleth him selfe and becomethe a seruaunte vnto other after the ensample of Christe I meane and his apostles and not of the Bysshophe of Rome and his Apostles our Prestes and Byshops the same is greatest in that kyngdome If Peter in payenge trybute became greatest how cometh it that they wyll paye none at all But to paye trybute is asygne of subieceyon verely and the cause why Christ payed was because he had an houshold and for the same cause payed Peter also For he had an house a shyp pe and nettes as thou redest in the gos pell But let vs go to Paule agayne Wherfore ye must nedes obeye not for feare of vengeaunce onely but also because of consâ—yence That is though thou be so â–ª myghty as now many yeres our Byshoppe of Rome and Prelates euery where are that thou nedest not to obeye the temporall swerde for feare of vengaunce yet must thou obeye because of conscyence Fyrste because of thyne owne conscyence For thoughe thou be able to resyste yet shalte thou neuer ha ue a good coÌ„science as longe as Gods word lawe and ordynauuce are agayn ste the SecoÌ„daryly for thy neyghbours conscyence For thoughe thorowe craft and violence thou myghtest escape and obtayne lybertie or pryuylege to be fre from all maner duties yet oughtest thoÌ„ neyther to sue or seke for any suche thinge niyther yet admite or accepte yf it were profered lest thy fredome make thy weake brother to grudge and rebel in that he seth the go emptie and he him selfe more lade thy parte also layde on his shulders Seest thou not yf a maÌ„ fa uoure one soÌ„nemoretheÌ„ another or one seruauÌ„te more theÌ„ a nother how al the rest gruoge and how loue peace vnyte is broken What Christen loue is in y e to thy neyghbour warde wheÌ„ y â— caÌ„st fynde in thyne herte to goo vp doun emptie by him all daye long and se him ouercharged yea to fall vnder his bur then and yet wylte not ones set to thy â—e hande to helpe hym What good coÌ„ science can there be amonge oure spiri tualte to gather so greate treasure toge ther and with ypocresye of theyr false lerninge to robbe almost euery man of house and landes and yet not therwith content but with all craft and wylenes to purchase so great lyberties and exempcions froÌ„â—llmaner braringe with theyr bretherne sekinge in Christe no thinge but lucre I passe ouerwith syleÌ„ ce how they teach Princes in euery lan de to laye new exaccions and tyrannye on theyr subiectes more more dayly â–ª neyther for whate purpose they do it say I. God I trust shal shortly disclose theyr luggelynge and bringe theyr falshed to light and laye a medicine to theÌ„ to make theyr scabbes breake out Neuerthelesse this I saye that they haue robbed all realmes not of Godes wor de only but also of all wealth and prosperite haue driuÃ¨ peace out of all lan des withdrawne theÌ„ selues from all obedieÌ„ce to princes haue separated theÌ„ selues from laye men countinge theÌ„ vy ler then dogges haue set vp that greate ydole the whore of BabiloÌ„ Antichri ste of Rome whome they call Bishoppe of Rome haue conspired aganst all coÌ„ mone wealthes haue made theÌ„ a seue tal kingdom wherin it is lawful vnpu nyshed to worke all abhomination In euery parishe haue they spyed â–ª in euery greate mans house in euery â—ouerne and Alehouse thorow coÌ„fessioÌ„s know they all secretes so that no man maye o pen his mouth to rebuke what so euer they do but that he shal be shortly made an heretiâ— In al councels is one of theÌ„ yea the most parte and chefe rulers of the councels are of them But of theyr councell is no man EueÌ„ for this cause paye ye tribute that is to were for consciences sake to thy neyboure for the cause that foloweth For they are goddes ministers seruing for the same purpose Because God wil so haue it we must obeye We do not lo ue if we haue Christes spirite in vs what is good profitable glorious honorable for vs neyther on our own wil but on godes wil onely Gyue to euery maÌ„ therfore his duâ—ye tribute to whoÌ„ tribute beloÌ„geth custoÌ„e to whome custo me is due feare to whome feare belongeth honoure to whoÌ„e honoure pertay neth That thou myghtest feale the worhin ge of the spirite of God in the and leste y â— bewty of she dede shulde deceyue the and make the thynke that the lawe of God whiche is spirituall were content and fulfylled wyth the outwarde bodely deade it foloweth Owe nothynge to any maÌ„ but to loue one another For he y â— loueth another fullfyleth the law For these coÌ„maundementes thou shalte not commytte adultery thou shalte not kyll thou shalt not stele thou shalt not beare false wytnesse thou shalt not desyre and so forth yf there be any other commaundemente are all comprehended or contayned in thys sayenge loue thy neyghbour therfore is loue â—he fulfyllyng of the law Here hast thou sufficient against all the sophistres wâ—rke holy and iustifiare in the worlde whyche so magnifie theyr deades The law is spirituall and requyrethe the harte and is neuer fulfylled wyth the deades in the syghte of God Wyth the deade thou fulfillest the law before the world and lyuest therby that is thou enioyest thyâ— presente lyfe and auoydeste the wrath and vengeauÌ„ce the deth and punyshment whyche the lawe threteneth to them that breake it But before God thou kepest the law yf thou loue onely Now what shal make vs loue Merely that shal faith do If thou beholde how much god loueth the in Christe from what vengeauÌ„ce he hath delyuered the for hys sake of what kyngdome he hath made the heyre theÌ„ shalt y â— se cause ynough to loue thy very enemye wyth out respecte of rewarde eyther in thys lyfe or in the lyfe to come but because that god wyll so haue it Christe haue deserued it yea y â— shuldest feale in thine harte that all thy dedes to come ar abuÌ„ dauntly recoÌ„pensed already in Christe Thou wylt say hapely yf loue fulfill the law theÌ„ it iustifieth I say that that wherwith a man fulfylleth the law declareth him iustified but that which ge ueth hym wherwith to fulfyll the law iustifieth him By iustieâ—eng vnderstoÌ„de the forgeuenesse of synnes and the fauoure of God Now sayth the text Ro x. the ende of y â— law or the cause

theyr temporall lawes Likewyse thoughe no man punishe the breakers of the law yet shall God sende his cuâ—ses vpoÌ„ them tyll they be vtterlye broughte to nought as thou readest moost terrebly euen in the sayde place Neyther may the inferiour person auenge hymselfe vpoÌ„ the superior or vâ—oleÌ„tly resyst him for whatsoeuer wronge it be If he do he is condeÌ„pned in the dede doyng in asmuch as he taketh vpon hym that whyeh belongeth to god only whâ—ch sayth vengeaunce is myne and I wyll rewarde Deute xxxii And Christe sayth Math. xxvi All they that take the sweâ—de shall peryshe wyth the swerde Takest thou a swerde to auenge thy selfe so gyuest thou no rowme vnto god to aueÌ„ge the but robbest him of hys moost hye honoure in that thou wylt not let hym be iudge ouer the. Yf any maÌ„ might haue auenged hym selfe vpoÌ„ hys superior that might Dauid most righteously haue done vpoÌ„ hiâ— ge Saul which so wrongfully persâ—ruâ—â—d Dauid euen for none other cause â–ª then that God had anoynted hym kinge and promised hym the kingdom Yet wheÌ„ god had delyuered Saul in to the handes of Dauid that he myght haue done what he wold wyth hym as thou seest in the fyrst boke of kinges y â— xxiiii chapter how Saul came in to the â—aue where Dauid was And Dauid came to him secretly cut of a pece of his gaâ— meÌ„t And as sone as he had done it hys herte smote hym because he had done so much vnto hys lord And wheÌ„ hys men corraged him to sle him he aÌ„swered the lord forbyd it me that I shuld laye myne haÌ„de on him Neyther suffred he hys men to â—urte hym When Saule was gone out Dauid folowed shewed him the pece of hys garment and sayd why belâ—ueste thâ—â— the wordes of men that say Dauid goth aboute to do the harme percâ—â—â—â— se that there is neyther euyll nor wickednesse in my hande and that I haue not trespassed against the and yet thou layest awayte for my lyfe God iudge betwene the and me â— aueÌ„ge me of the but myne hande be not vpon the as the olde Prouerbe sayethe sayth Dauid out of the wycked shall wyckednes procede but myne hande be not vpon the meanyng that God euer punyshed one wycked by another And agayn sayd Dauid God be iudge and iudge betwene the and me and beholde and plâ—at my cause and gyue me iudgement or ryght of the. And in â—he xxvi chaptre of the same boke â–ª wheÌ„ Saule persecuted Dauid agayne Dauid came to Saul by night as he slepte and al his meÌ„ and toke away hys sâ—â—re a cupâ—e of water froÌ„ his heed Then sayde Abisay Dauids scruauÌ„t God hath delyuered the thyne enemye in to thyne hande this daye let me now therfore nayle him to the grouÌ„de with my spere gâ—ue hym but euen one steppe and no more Dauid forbad hym saieÌ„g â—yll him not For who said he shall laye handes on the lordes annoynted and be not gyltye The Lorde lyueth or by the Lordes lyfe sayd he he dyâ—th not excepte the Lord smyte hym or that his day become to dye or els go to batell and there peryshe Why dyd not Dauid slee Saul seinge he was so wycked not in persecutinge Dauid onely but in disobeienge goddes coÌ„maundementes in that he had slayne lxxxv â–ª of Goddes prcistes wroÌ„gfully Uerely for it was not lawfull For yf he had donâ— it he must haue synned against god For god hath made the kyng in euery realme iudge ouer al ouer him is there no iudge He that iudgeth the kyng iudgeth God and he that layeth handes on the kyng layeth hande on God he that resysteth the kynge resisteth god dampneth goddes law and ordinauÌ„ces If the subiectes synne they must be brought to the kynges iudgement Yf the kynge syn he must be reserued vnto the iudgemeÌ„te wrathe and vengeauÌ„ce of God And as it is to resyste the kynge so is it to resyst his officer whyche is set or sente to execute the kinges commaundemeÌ„t And in the fyrst chapitre of the secoÌ„de boke of kynges Dauid commaunded the yonge man to be slayne whych brought vnto him the crowne and bracelet of Saul and sayd to please Dauid withall that he him selfe had slaine Saul And in the fourth chapter oâ— the same boke Dauid commaunded those two to be slayne whych brought vnto hym the heâ—d of Isboseth Sauls son by whose meanes yet the hole kyngdÃ² returned vnto Dauid accordyng vnto the promyse of God And Luke xiii â–ª Whan they shewed Christ of the GalileaÌ„s whose bloud Pi late myngled with theyr own sacrifice he answered suppose ye that these GalileaÌ„s were synners aboue all other Ga leleans because they suffered suche punyshment I tell you nay but excepte ye repente ye shall lykewyse peryshe Thus was tolde Christe no doubt of such an inteÌ„t as they axed him mat xxii Whether it were lawful to gyue tribu te vnto Cesar. For they thought that it was no syn to resyst an HeatheÌ„ prince as fewe of vs wold thinke yf we were vnder the Turke that it were synne to ryse against hym and to rydde our selues from vnder hys dominion so sore haue oure byshoppes robbed vs of the true doctrine of Christ. But Christ condempned theyr dedes also the secrete thoughtes of al other that coÌ„feÌ„ted there vnto sayeng except ye repent ye shal lykewyse peryshe As who shulde saye I know that ye are within in your her tes such as they were outward in their deades and are vnder the same dampdation excepte therfore ye repente betymes ye shall breake out at the last into lyke deades and lykewyse peryshe as it came afterwarde to passe Hereby seest thou that the kyng is in thys worlde wythout law and may at hys lust do ryght or wrong shal gyue accomptes to God onely Another coÌ„clusioÌ„ is this that no person neyther any degree may be exempte from hys ordinaunce of God Neyther can the profession of Monkes and freres or any thyng that the Byshoppe of Rome can laye for them selues except them from the swerd of the Empe rour or kiges yf they breake the lawes For it is wrytten let euery soule submitte him selfe vnto the auctorite of the hyer powers Here is no man excepte but all soules must obeye The hyer powers ar the temporal kynges and princes vnto whome God hath geuen the swerde to punyshe who so euer synneth God hath not gyuen them swerdes to punyshe one and to let another go free and to synne vnpunyshed More ouer wyth what face durste the spiritualtye whych ought to be the lyght and an example of good lyuynge vnto all other desyre to synne vnpunished or to be excepted from tribute tolle or custome that they wolde not beare payne wyth theyr bretherne vnto the mayntenaunce of kynges and officers ordayned of God to punishe synne There is no power but of God by power vnderstaÌ„de the auctorite of kynges

wherfore the law was made is Christ to iustifie al that beleue That is the law is geuen to vtter synne to kyll the coÌ„scien ces to daÌ„pne our dedes to bryng to repentaunce and to dryue vnto Christ is whoÌ„ God hath premised hys fauoure and forgeuenes of synne vnto all that â—epeÌ„te and conseÌ„te to the law that it in good If thou beleue the promises then doth goddes truthe instifye the that is forgeueth the receyueth the to fauore for Christes sake In a suertye wherof and to certify thyne harte he fealeth the wyth the sprite Ephe. i. and. iiii And. ii Corinth v. sayth Paule Whych gaue vs his sprite in ernest Now the spirite is geuen vs thorowe Chryst reade the â—yght chapiter of the pistle to the Romaâ—ns and Gala. iii. and ii Corin. iii. Neuertheles the spirite and hys frutes wherwith the herte is purified as faith loue hope pacyence longe sufferynge and obedieÌ„ce could neuer be sene withoute outwarde experience For yf thou were not brought sometyme in to combraunce whence God onely coulde delâ—uer the thou shuldest neuer se thy faith yea excepte thou foughteste sometyme agaynste desperation hell death synne and powers of thys world for thy faythâ—s sake thou shuldeste neuer knowe trewe fayth from a dreame excepte thy brother nowe and then offended the thou couldâ—st not knowe whether thy loue were godly For a turke is not an gâ—y tyll he be hurie and offended but yf thou loue hym that doth the euyll then is thy loue of god lykewyse yf thy rulers were alwaye kynde thou shuldeste not know whether thyne obedieÌ„ce wâ—re pure or no but â—f thou canste paciently obeye euyll rulers in all thynges that is not to the dyshonour of God wheÌ„ thou hurtest not thy neyghbours then arte thou sure that Goddes spyrite worketh in the and that thy faythe is no dreame nor any false ymaginacyon Therfore counceleth Paul Ro. xii â–ª recompense no maÌ„ euyll And on your parte haue peace wyth all men Derely beloued auenge not your selues but ge ue rowme vnto the wrath of god For it is vrvtten vengeauÌ„ce is myne and I wyll reward sayth the lorde Therfore yf thy enemye hongre fede hym â—f he thyrst gyue hym drike For in so dorng thou shalte hâ—pe cooles of fyre on hys heed that is thou shalte kendle loue in hym Be not ouercome of â—uyll that is let not another maÌ„nes wyckednes make the wycked also But ouercome euyll with good that is with softnâ—sse kyndnesse and al pacience wynne him eueÌ„ as god with kyndnesse wonnâ— the. The lawe was geuen in thunder lyghtenyng fyre smoke and the voyce oâ— a trumpet and terryble syght Exodi xâ— So that the people quoke for feare and stode a farre of sayeng to Moses Speake thou to vs we wyl hearâ— let not the lord speake vnto vs lest we dye No eare yf it be a waked and vnderstaÌ„ deth the meanyng is able to abyde the â—oyce of the lawe excepte the promyses of mercy be by That horryble thoÌ„der except the rayne of mercy â—e ioyned wyth it destroyeth all and byldeth not The law is a wytnesse against vs and testyfyeth that God abhorâ—eth the synnes that is in vs and vs for out synnes sake In lyke maner wheÌ„ god gaue the peo ple of Israell a king it thondred â—ay ned that the people feared so sore y t they cryed to Samuell for to pray for them that they shulde not dye 1 ReguÌ„ xii As the lawe is a terrible thynge â–ª euen so is the kynge For he is ordayned to take veÌ„geaunce hath a swerde in hys hâ—de and not pâ—â—ockes feâ—â—ers â–ª Feare hiÌ„ ther fâ—re and loke on hym as thou woldeste loke on a sharpe swerd that hanged ouer they heed by an here Heades gouerners are ordayned of god and are eueÌ„ the gyfte of god whether they be good or bad â–ª And whatsoeuer is done vnto vs by theÌ„ that doth god be it good or bad If they be euyll why are they euyll verely for our wyckednesse sake are they euyll Because y â— wheÌ„ they were good we wold not reâ—ey ue that goodnes of the haÌ„de of god be thaÌ„kful submitting our selues vnto his lawes and ordinaunces but abuse the goodnes of God vnto our sensual and beastly lustes Therfore doth god make his scourge of theÌ„ and turne them vnto wylde beastes coÌ„trary to the nature of theyr names offices eueÌ„ in to lyons beares foxes vnclene swyne to aueÌ„ge hym selfe of our vnnaturally blinde vnkindnes and of our rebellious disobedyence In the. c. â— â–ª vi Psalme thou readest he destroyed the ryuers dryed vp the springes of water turned the fruteful laÌ„de in to bareÌ„nesse for the wickednesse of the inhabiters therin WheÌ„ the chyl dren of Israell had forgotten God in-Egipt god moued the hartes of the E gâ—pciaÌ„s to hate theÌ„ â— to subdue theÌ„ with crafte and vilynes Psalme C. iiii And Deutero i. i. Moses reherseth sayenge God was angry wyth me for your sakes so that y â— wrath of god fell on Mo ses â–ª for the wyckednesse of the people And in the second chapter of the secoÌ„de boke of kynges God was angry wyth the people and moued Dauid to noÌ„bre them when Ioab and the other lordes wondred why he wolde haue them noÌ„bred and because they feared lest some euyll shuld folow diswaded the kynge yet it holpe not God so hardened hys hart in hys purpose to haue an occasioÌ„ to sle the wycked people Euyll rulers theÌ„ are a signe that god is angry and wrath wyth vs. Is it not a great wrath vengeauÌ„ce that the father mother shulde hate theyr chyldreÌ„ euen theyr fleshe and theyr bloude or that an husbaÌ„de shuld be vnkinde vnto his wyfe or a maister vnto the seruauÌ„te that wayteth on hys profite or that lordes and kynges shulde be tyrauntes vnto theyr subiectes tenauntes which paye them tribute toll custome and reÌ„te laborynge and toylyng to fynde theÌ„ in honoure and to mayntayne them in theyr estate is not thys a feareful iudgemeÌ„t of God and a cruell wrath that the very prelates and shepherdes oâ— one soule which were wone to fede christes flocke with Christes doctrine to walke before them in lyuyng therafter and to gyue theyr bodies liues for theÌ„ and to strengthen theyr weake faythes are nowe so sore chaunged that yf they smell that one of theyr flocke as they now call them and no lenger Christes do but ones longe or desire for the trew knowledge of Christ they wyll sle him and burne hym wyth fyre most cruelly What is the cause of thys that they also teache false doctrine confyrmynge it with lyes verely it is the haÌ„de of god to auenge the wickednes of theÌ„ that ha ue no loue nor lust vnto y e truth of god when it is preached but reioyce in vnrighteousnes As thou mayst se in the secoÌ„de pistle of Paul to the

Selected quad for the lemma: cause_n

Text snippets containing the quad