Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	call_v	father_n	king_n	4,264	5	3.6705	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

and dutye of Princes towarde theyr louynge and naturall subiectes LEt kinges yf they had rather be Christen in dâ—de then so to be cal led geue them selues all together to the welth of theyr realmes after the ensample of Christ remembrynge that the people are Goddes and not theyrs yea at Christes enheritauÌ„ce and possession bought with his bloud The most despised persone in hys realme is the kynges brother and hys felow meÌ„bre wyth hrm and equall wyth hym in the kyngdome of God of Christe Let him therfor not thike hâ—m selfe to good to do the seruice â–ª neyther seke any other thyng in theÌ„ theÌ„ Ã father seketh in hys chyldren yea then Christ sought in vs. Though that the kyng in the temporal regiment be in the rowme of God and representeth god hym selfe and is with out all comparison better then his subiectes yet let hym put of that and become a brother doyng leauyng vndone all thynges in respecte of the commone wealth that all men may se that he seketh nothing but the profite of his sub iectes When a cause that requyreth ex ecution is brought before hym then onely let hym take the person of god on hym Then let hym knowe no creature but here al in defferently whether it be a straunger or one of hys owne realme and the small as well as the great iud ge ryghteously for the iudgemeÌ„t is the lordes Deu. i. In tyme of iudgemeÌ„t he is no minister in the kyngdoÌ„ of Christ he preacheth no Gospell but the sharpe lawe of vengeaunce Let hym take the holy iudges of the olde testamente for an example and namely Moses which in executynge the law was mercylesse otherwyse more theÌ„ a mother vnto theÌ„ neuer euengyng hys owne wroÌ„ges but sufferyng all thyng bearing euery maÌ„s weakenes teachyng warnynge exhortyng euer caring for them and so teÌ„derly loued them that he desyred God eyther to forgeue them or to daÌ„pne him wyth them Let the iudges also priuatly wheÌ„ they haue put of the person of a iudge exhor te wyth good counsell and warne the people and helpe that they come not at Goddes iudgemeÌ„t but the causes that are brought vnto them when they sitte in goddes sâ—ede let them iudge and coÌ„deÌ„pne the trespasser vnder lawful witnesses and not breake vp in to the consciences of men after the ensaÌ„ple of Antichristes disciples and coÌ„pell them eyther to forswere them selues by the almyghty god by the holy gospell of his merciful promises or to tâ—stifie against them selues Whych abhominatioÌ„ our perlates lerned of Cayphas Mat. xxvâ— sayenge to Christe I adiure or chargâ— the in the name of the lyuing God â—haâ— thou tell vs whether thou be Christ thâ— sonne of god Let that whych is secretâ— to God onely whereof no profe can bâ— made nor lawfull wytnesse broughte abyde vnto the commynge of the Lord whych shal opeÌ„ all secretes If any malyce breake forthe that let them iudgâ— onely For further auctorite hath God not geuen them Moses Deutero â—vii warneth iudges to kepe them vpryght to loke oâ— no maÌ„nes persone that is that they preferre not the hyghe before thy lowe thâ— great before the small the ryche beforâ— the poore hys acquayntaunce frende kynsman contremaÌ„ or one of hys owâ— nacyon before a straunger a fremde oâ— an alyeÌ„t yea or one of their owne faitâ— before an infydell but that they loke on the cause onely to iudge indifferently For the rowme that they are in and the lawe that they execute are goddes why che as he hathe made all anâ— is god of all and all are his sonnes euen so is he iudge ouer all and wyll haue all iudged by his lawe indifferently and to ha ue the ryght of his lawe and wyll auen ge the wronge done vnto the turke or la razyn For thoughe they be not vnder the euerlastinge testamente of God in Christ as of vs which are called Christen be and euen no mo then to whome God hathe sente hys promyses and po wred his spirite into theyr hartes to be leue them and in theyr hartes to fulfyll the lawe of loue yet are they vnder the testameÌ„t of the lawe natural which are the lawes of euery londe made for the comen wealth there and for peace and vnyte that one maye lyue by a nother In whiche lawes the infydels yf they kepe theÌ„ haue promyses of world ly thynges Who so euer therfore hyndereth a very infydell from the righte of that lawe synneth agaynst God and of him wyll God be auenged More ouer Moyses warneth theÌ„ that they receyue no gyftes rewardes or brybes For those two poyntes fauorynge of one persone more then a nother and re ceyuinge rewardes peruerte all right and equyte and is the onely pestilence of all iudges And the Kinges warneth he that they haue not to many wyues lest theyr her tâ—s turne a waye and that they reade al waye in the lawe of God to lerne to fe re hym lest theyr hartes be lyfte vp aboue theyr bretherne Which two poin tes womeÌ„ and pryde the dispysynge of theyr subiectes which are in very dede theyr owne bretherne are the comeÌ„ pesti lence of all princes Rede the storis se. The sheryues bayly arauntes toÌ„stables and suche lyke officiers may let no maÌ„ that hutteth his neygboure escape but that they bringe theÌ„ before the iudges excepte they in the meane tyme agre with theyr neyghbours and make them amendes Let kynges defende theyr subiectes from the wronges of other nacyoÌ„s but pyke no quarels for euery tryfle no let not our most holy father make them no more so droÌ„keÌ„ with vayne names with cappes of mayntenaunce and lyke bables as it were popetry for children to begger theyr realmes and to mourther theyr people for defending of our holy fathers tyranny If a lawfull peace that stondeth with Goddes worde be made betwene prince and prince the name of God taken to recorde and the body of our sauiour brokeÌ„ betwene them vpon the bonde which they haue made that peace or bonde can our holy father not dispence with neyther loose it with all the keyes he hathe no verely Christ caÌ„ not breake it For he came not to bre ake the lawe but to fulfyll it Math. v. If any man haue brokeÌ„ the lawe or a good ordinaunce and repente and co me to the righte waye agayne then hathe Christe powre to forgyue him but ly cence to breake the lawe can he not gyue moch more his disciples and vycars as they call them selues can not do it The keyes wherof they so greatly boste them selues are no carnall thinges but spirituall no thinge elles saue knowleage of the lawe of the promyses or Gospell yf any maÌ„ for lacke of spiritu all fealynge desyre auctorite of men let hym rede the olde doctours If any maÌ„ desyre auctorite of scriptures Christ say the Luke xi Woo be to you lawe arâ— for ye

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

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

haue takeÌ„ away y e keye of know leage ye enter not in your selues theÌ„ that come in ye forvyd that is they had blinded the scripture whose knowleage as it were a keye letteth i to god with gloses and tradicioÌ„s Likewyse fyndest thou Mat. xxiii As Pater answered in the name of al also christ promised him the keyes in the persone of all math xvi And in the. xx of IohnÌ„ he payed theÌ„ say enge receyue the holy Ghost who soeuers synnes ye remitte they are remytted or forgeuen and who soeuers synes ye retayne they are retayned or holden With preaching the promises lose they as many as râ—pente beleue And for that IohaÌ„ sayth receyue the holy ghost Luke in his last chapitre sayth theÌ„ opeÌ„ he theyr wittes that they myght vnder stande the scriptures aÌ„d sayde vnto theÌ„ thus it is wryten And thus it behoued Christ to suffre so to ryse agayne the thyrde daye And that repentauÌ„ce and re myssion of synnes shulde be preached in his name amoÌ„ge all nacyoÌ„s At y â— prea ching of the lawe repâ—nt men and at the preachynge of y â— â—romyses do they bele ue are saued Peter in the seconde of the actes practised his keyes and by pre achinge the lawe brought the people in to the knowleage of them selues boun de theyr consciences so that they were prycked in theyr hartes and sayde vnto Peter and to the other Apostles what shall we do Then broughte they forthe the keye of the swete promyses sayeng repeÌ„t and be baptised euery one of you in the name of Iesus Christe for the re mission of synnes and ye shall receyue the gyfte of the holy ghost For the promyse was made vnto you vnto your chyldren and to all that are a farre â—ueÌ„ as many as the lorde shall call Of lyke ensamples is the actes full and Peters pistles and Paues pystles and all the scripture neyther hath our holy father any other auctorite of Christ or by the reason of his predecessor Peter then to preache Goddes worde As Christe coÌ„pareth the vnderstonding of scripture vnto a key so compareth he it to a net te and vnto leueÌ„ and vnto many other thinges for certayne properties I mar uayle therfore that they boste not them selues of theyr nette and leuen as well as of theyr keyes for they at al one thiâ— ge But as Christe byddeth vs beware of the leuen of the pharises so beware of theyr coÌ„terfayted keyes and of theyr false nette whiche are theyr tradicions and ceremonies theyr â—pocrisy and fal se doctryne wherwith they get not sou les vnto Christe but auctorite and ryches vnto them selues Let Christen kinges therfore kepe theyr faythe and truthe and all lawfull promyses and bondes not one with an other onely but euen with the Turke or what infidell it be For so it is râ—ght be fore God as the scriptures and examples of the Bible testifieth Who soeueâ— vowe an vnlawfull vowe promyse an vnlawful promyse swere an vnlawful othe synneth agaynst God and ought therfore to breake it He nedeth not to sue to Rome for a lycence For he hathe Goddes worde and not a lycence only but also a commaundemeÌ„t to breake it They therfore y â— are sworn to be trew vnto Cardinals and Byshoppes that is to say false vnto God the kyng and the realme maye brake theyr othes law fully without grudge of conscience by the auctorite of Gods word In makyn ge them they synned but in repentynge and breakynge them they please God hyghly receyue forgyuenes in Christe Let kynges take theyr dutye of theyr subiectes that that is onely necessary vnto the defence of the realme Let theÌ„ rule theyr realmes theÌ„ selues withe the helpe of laye men that are sage wyse lerned and experte Is it not a shame aboue al shames and a monstruous thin ge that no man shulde be found able to gouerne a worldely kingdome saue Bis shoppes and prelates that haue forsaâ—eÌ„ the worlde and are taken oute of the worlde apoynted to preache the king dome of God Christ sayth y t his king dome is not of this worlde IohnÌ„ xviii And Luke xii vnto the yong man that desyred hym to byd his brother to geue hym parte of the enheritauÌ„ce he answered who made me iudge or a deuyder a monge you No man that layth his haÌ„ de to the ploughe and lokethe backe is apte for the kingdom of heaueÌ„ Luke ix No man can serue two maisters but he must dyspyse the one Math. vi To preach Goddes worde is to moche for halfe a man And to mynistre a tem porall kingdom is to moche for halfe a man also â–ª Eyther other requyreth an whol man One therfore caÌ„not wel do both He that auengeth him selfe on eue ry tryfle is not mere to preache the paci ence of Christ howe that a man ought to forgyue and suffre all thynges He that is ouer whelmed with al maner ry ches and dothe but sike more dayly is not met to preach pouerte He that wil obey no maÌ„ is not meâ—e to preache how we ought to obeye all meÌ„ Peter sayth Act vi It is not mete that we shuld lea ue the word of God and serue at the ta bles Paul sayth in the. ix chapitre of y â— fyrst to the Cor. God sent me but to pre ache A terrible sayenge verely for Bis shopes and Prestes If he had sayd wo be to me yf I fyght not moue not prin ces vnto ware or yf I eÌ„crece not saynt Peters paâ—rimony as they call it had bene a more easy sayenge for them Christe forbyddeth his discyples and y â— ofte as thou maist se Mathew xviii and also xx Marke ix and also x. Luke ix and also xxii Euen at his last soper not only to clyme a boue lordes kinges and Emperours in wordly rule but al so to exalte theÌ„ selues one aboue an other in the Kyngdome of God But in vayne for the Byshop of Rome wold not here it though he had coÌ„maunded it teÌ„ thousande tymes Gods worde shuld rule onely not Bishops decrees or the Bishoppe of Romes pleasure That ought they to preache purely and spiritually to fashion theyr lyues therafter and with all ensample of godly lyuinge and longe sufferinge to drawe al to christe and not to expounde the scrip tures carnally and wordly The thyrde Chapter Of the office and dutye of the chyldren towarde theyr parentes GOd whyche worketh all in all thynges for a secrete iudgement and purpose and for his godlye pleasure prouyded an houre that thy father and mother shulde come together to make the thorowe them He was present with the in thy mothers wombe and fashioned the and breathed lyfe in to the and for the great loue he had vnto the prouyded mylke in thy mo thers brestes for the agaynst thou were borne moued also thy father and mother and all other to loue

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