Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	scripture_n	word_n	10,018	5	4.3679	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01080	A learned commendation of the politique lawes of Englande vvherin by moste pitthy reasons & euident demonstrations they are plainelye proued farre to excell aswell the ciuile lawes of the Empiere, as also all other lawes of the world, with a large discourse of the difference betwene the. ii. gouernements of kingdomes: whereof the one is onely regall, and the other consisteth of regall and polityque administration conioyned. written in latine aboue an hundred yeares past, by the learned and right honorable maister Fortescue knight ... And newly translated into Englishe by Robert Mulcaster.; De laudibus legum Angliae. English and Latin	Fortescue, John, Sir, 1394?-1476?; Mulcaster, Robert. 16th Century	1567 (1567)	STC 11194; ESTC S102454	98,618	567

discreete and determinate perfectnes deepe vnder staÌ„dinge of the same beeynge lefte to his iudges So also oughte all princes to bee wel seene in the holye scriptures of god as sayethe vincentius Beluacensis in his booke of the morall institution of princes Forasmuche as the scripture aboue mentioned sayethe that vayne are all theye in whom is not the knowledge of god and for that in the sixteen the chapter of the prouerbes it is thus written Let prophecye or the woorde of god be in the lyppes of the kynge and then hys mouthe shall not go wroÌ„ge in iudgement And yet is not a kinge bounde to haue profounde knowledge and determinate vnderstaÌ„ding in y e holy scriptures as it becommethe a professoure of dyuinitye For it shal be ynoughe for hiÌ„ suê‘ficially to tast y e senteÌ„ces therof as also of his lawes Thus did Charles the great Lewes his sonne and Robert sometime kinge of Fraunce whoe wrote thys sequence Sancti spiritus adsit nobis gratia and diuers other princes as the foresayde VinceÌ„cius in the fiftenethe chapter of his booke aforesayd plainly shewethe Wherfore y e doctors of y e lawes do say y t an eÌ„perour beareth al his lawes in y e box of his brest not for y t he knoweth all y e lawes reallye in deede but for that he vnderstandeth the principles of theÌ„ lykewise theire fourme theire nature in whiche respect he is iudged to bee skilfull in all hys lawes Whiche also he maye alter chaunge and repeale So that in him are potentiallye all his lawes as Eue was in Adam before she was made Butte now good Chauncellour seeynge I perceaue mye selfe sufficientlye perswaded to the studie of the lawes of England whiche thing in y e beginninge of this worke you promised to perfourme I wil no loÌ„ger trouble you in this behalfe But thus I instaÌ„tly desire you y t ye wil iÌ„struct me in y e priÌ„ciples of y e law as you once began to doe And that you will teache me to knowe and vnderstande the fourm and nature thereof For thys lawe shall bee euermore peculiar to me amonge al other lawes of the worlde amonge the whiche I see it shiene as lucifer amoÌ„ge the starrs And forsomuch as I doubt not but youre intent whereby you were moued to this conference is fully satisfiyd bothe tyme and reason requirethe that we make an ende of our talke yeeldynge therfore laudes and thankes to him whiche beganne furthered and hathe fynished the same Whom we call Alpha et O who also be praysed of euerye lyuinge creature Amen Finis PRiÌ„ceps Leges illas neduÌ„ bonas sed et optimas esse caÌ„cellarie ex ê“secutioÌ„e tua in hoc dialogo certissime depÌ„heÌ„di Et si qÌ„ ex eis meliorari deposcant id citissime fieri posse parliamentoruÌ„ ibi dem formulae nos erudiunt Quo realiter poteÌ„tialiterue regnum illud semper prestantissimis legibus gubernatur nec tuas in hac concionatione doctrinas futuris Angliae regibus inutiles fore conijtio duÌ„ noÌ„ dilectet regere legibus quae non delectant Fastidet namque artificem ineptio instrumenti et militem ignauum reddit debilitas laÌ„ciae et mucronis Sed sicut ad pugnaÌ„ animatur miles cuÌ„ neduÌ„ sibi ê“nasiÌ„t arma sed et magis cuÌ„ in actibê° bellicis ipÌ„e sit exê‘tus dicente Vegetio de re militari qd â€™ sciencia rei bellicae dimicandi audaciam nutrit Quia nemo facere metuit quod se bene di dicisse confidit Sic et rex omnis ad iustitiam animatur dum leges quibus ipsa fiet nedum iustissimas esse agnoscit sed et earum ille expertus sit formam et naturam quas tantum in vniuersali inclusiuÃ¨ et incoÌ„fuso principi scire sufficiet remanen te suis iudicibus earum discreta determinataque peritia et scientia altiori Sic equideÌ„ et scripturarum diuinaruÌ„ peritiam vt dicit Vincentius Beluacensis in libro de morali institutioÌ„e priÌ„cipum Omnis princeps habere deberet cum dicat scriptura superius memorata qd â€™ vanae sunt oeÌ„s in quibus noÌ„ est scientia dei et ê“uerbi .xvi. scribatur Diuinatio id est diuina seÌ„tentia vel sermo diuinus sit in labiis regis et tunc in iuditio non errabit os eius Non tamen profundÃ¨ determinatÃ¨ue intelligere tenetur PriÌ„ceps scripturas sacras vt decet sacrae theologiae ê“fessor sufficit naÌ„que ei earuÌ„ in coÌ„fusÃ´ degusta re sententias qualiter et peritiaÌ„ legis suae Sic et feceâ—uÌ„t Carolus Magâ—us Lodouicê° filius eiê° et Robertê° quoÌ„daÌ„ rex FraÌ„ciae qui hanc scripsit seqÌ„ntiaÌ„ SaÌ„cti spiritê° ad sit nobis gratia et quaÌ„ plures alij vt iÌ„ .xv. ca. lib. pÌ„dicti Vincentius pÌ„dictê° luculenter docet Vnde et doctores leguÌ„ dicuÌ„t qd â€™ imperator gerit oiÌ„a iura sua in scrinio pectoris sui noÌ„ qÌ„a oÌ„iÌ„a iura ipÌ„e noscit realiter et in actu sed duÌ„ priÌ„cipia eoruÌ„ ipÌ„e ê‘cepit formaÌ„ similiter et naturaÌ„ oiÌ„a iura sua ipse iÌ„telliger â€™ ceÌ„setur qÌ„ etiaÌ„ traÌ„sformare ille potest mutare et cassare quo iÌ„ eo poteÌ„tialiter suÌ„t oÌ„nia iura sua vt in AdaÌ„ erat Eua antequaÌ„ plasmaretur Sed quia CaÌ„cellarie ad leguÌ„ Angliae disciplinatuÌ„ mihi iaÌ„ conspicio suffici enter esse suasum quod et in huiê° operis exordio facere ê“misisti NoÌ„ te aÌ„plius huius pÌ„textu solicitare conabor sed obnixÃª de posco vt in legis huius principijs vt quoÌ„dam incepisti me erudias doceÌ„s quodamodo eius agnoscere formaÌ„ et naturam quia lex ista mihi semê‘ peculiaris erit iÌ„ter ceteras legê orbis inter quas ipsaÌ„ lucere coÌ„spicio vt lucifer inter stellas Et duÌ„ intentioni tuae qua ad collationeÌ„ hanc concitatus es iaÌ„ satisfactuÌ„ esse noÌ„ aÌ„bigo tempus postulat et ratio vt nostris colloquiis terminuÌ„ coÌ„feramus reddeÌ„tes ex eis laudes ei et gratias qui ea incepit prosecutê° est et finiuit Alpha et O queÌ„ dicimê° queÌ„ et laudet oÌ„nis spiritus Amen Â¶ The table AN Introduction to the matter Fo. 3. The Chanceller moueth the Prince to the knowlege of the lawe Fo. 4. The Princes replie to y e motion 7 The ChauÌ„cellour fortifieth his assertion 8 The Chauncellour proueth that a Prince by the lawe may bee made happye and blessed 10 Ignorance of the lawe causeth contempte therof 14 The Chauncellour briefly repeteth the effect of his perswasion 17 The Prince yeldoth hym self to the studye of the lawes though he bee yet disquieted w t certein doubtes 19 So muche knowledge as is necessarie for a prince is soone had 20 A kinge whose gouernement is politique cannot chaunge hys lawes 25 The Prince demaundeth a question 27 The aunswere is omitted for that in an other woorke it is handled at large 28 How kingdomes ruled by royaâ—â—â—ouernement onely first beganne 28 Howe kingedoÌ„es of politique gouernance were first begonne 30 The Prince compendâ—â—â—sly abridgeth all that the Chauncellour before hath discoursed at large 33 All lawes are the lawe of Nature custoÌ„s or statutes 36 The lawe of Nature in all Countryes is one 37 The customes of Englande are of moste auncient antiquitie practised and receaued of v. seuerall Nations from one to another by successe 38 With what grauitie statutes are made in Englande 39 A meane to know the diuersitie betweene the Ciuile lawes and the lawes of Englande 41 The first case wherein the Ciuile lawes the lawes of England differ 42 InconuenieÌ„ces that commeth of that law which no otherwise theÌ„ by witnesses admitteth trials 43 Of the crueltie of Rackinges 46 The Ciuile lawe ofte failethe in doinge of iustice 50 Howe counties are deuided and Sherifes chosen 51 How Iurers ã€ˆâ€¦ã€‰ chosen sworne 54 How Iurers ã€ˆâ€¦ã€‰ to be enformed by euydences and witnesses 57 Howe causes criminall are determined in England 61 The Prince granteth the lawes of England to be more commodious for the subiects then y e Ciuile lawes in the case disputed 63 Why Inquestes are not made by Iuries of .xii. men in other realmes aswel as in Englande 65 The Prince coÌ„mendeth the lawes of England of theire proceeding by Iuries 69 The Prince doubteth whether this proceding by Iuries be repugnant to Gods lawe or not 70 That the proceeding by a Iurie ã€ˆâ—Šã€‰ not repugnant to the law of God 72 Why certeine kinges of Englande haue had no delyghte in their own lawes 76 The Chaunceller openeth the cause which the Prince demaundeth 77 The commodities that proceede of y e ioynt gouernement politique regall in the realm of England 83 A comparison of y e worthines of both the regiments 86 The prince breaketh thâ—â—â—â—uncellour of his tale 89 The second case wherein the Ciuile lawes and the lawes of England disagree in theirs iudgements 89 Speciall causes whye base borne children are not legittimate in England by matrimonye ensuynge 93 The prince alloweth the lawe whych doth not legittimate children borne before matrymonye 98 The thirde case wherein the lawes aforesayde disagree 98 The prince approuethe the lawe whereby y e issue foloweth the wombe 102 The fowerthe case wherein y e said lawes varye 104 The prince commendethe the education of noble mens children beinge orphanes 106 Other cases wherin the foresayde lawes differ 108 The prince regardethe not a case rehearsed 109 The Chaunceller sheweth why the lawes of Englande are not taughte in the vniuersities 110 The disposition ã€ˆâ—Šã€‰ general study of the lawes of Englande ã€ˆâ—Šã€‰ that the same in nuÌ„ber passeth certein vniuersities 113 Of the state and degree of a serieaÌ„t at lawe and howe he is created 116 After what maner a Iustice is created and of his habite and conuersacion 121 The prince fyndethe faute wythe delayes that are made in the kyngs courte 125 That delaies whiche happen in the kyngs courts are necessarie and reasonable 126 That the lawes of Englande are ryghte good the knoweledge thereof expediente for kyngs and that it shal suffice them to haue but a superficial knowledge of the same 129 Imprinted at London in Fletestrete within Temple Barre at the signe of the hand and starre by Rychard Tottill 1567.

make earneste intercession for it and also y t you beecome a studious sercher of goddes lawe of the holye scripture For scripture saieth that all men are vaine in whoÌ„ is not y e knowlege of god in the xiii chapiter of the booke of wisedome Wherefore moste noble prince while you are yet yong while your soule is as it were a smoothe blanke table write in it these thinges lest heereafter you happen to take pleasure in writiÌ„g lessoÌ„s of lesse profit therin For as a certeine wyse man sayeth Whereof the vessel newe did first receue the taste Therein when it is olde the sent will euer last What handycrastes maÌ„ dothe so negligentlye regard y e profite of his child whoÌ„e while hee is yong he wil not see brought vp in such an occupacion as thereby hee maye afterwarde obtaine to leade a mery life So the carpenter teacheth his sonne to cutt with an axe y e smyth his to stryke w t an hammer and whome he entendethe to make a spirituall minister him he procureth to be trained vp in learning So likewise is it conuenient y t a kinges sonne which shal gouern the people after his father bee in his youthe instructed in the lawes Whiche order if the ruelers of the worlde would obserue then the worlde should be gouerned with muche more Iustice then now it is Vnto whom if you wyll followe myne exhortacion you shall minister no smale example NOnne tunc Princeps se renissime hec te satis concitant ad legis rudimenta cuÌ„ per ea iustitiaÌ„ induere valeas quo et appellaberis iustus ignorantiae quoque legis euitare poteris ignominiam ac per legem felicitate fruens beatus esse poteris in hac vita et demum filiali timore indutus qui dei sapientia est charitatem quae amor in deuÌ„ est imperturbatus consequeris qua deo adherens per Apostoli sententiam fies vnus spiritus cum eo Sed quia ista sine gratia lex operari nequit tibi illam super omnia implorare necesse est legis quoque diuinae et sanctarum scripturarum indagare scientiam Cum dicat scriptura sacra quod vani sunt omnes in quibus non subest scientia dei Sapienciae cap. xiij His igitur princeps dum adolescens es et anima tua velut tabula rasa depinge eam ne in futurum ipsa figuris minoris frugi delectabilius depingatur Quia etiam vt sapiens quidam ait quod noua testa capit inueterata sapit Quis artifex tam negligeÌ„s profectus suae prolis est vt noÌ„ eaÌ„ dum pubescit artibus instruat quibus postea vitae solatia nanciscatur Sic lignarius faber secare dolabro ferrarius ferire malleo filiuÌ„ instruit et queÌ„ in spiritualibus ministrar â€™ cupit literis imbui facit Sic et principi filium suum qui post eum populuÌ„ regulabit legibus instrui duÌ„ minor est conuenit qualiter si feceriÌ„t rectores orbis mundus iste ampliori quam iam est iustitia regeretur quibus si tu vt iam hortor facias exemplum non minimum ministrabis Â¶ Now the Prince yeldeth himselfe to the studye of the lawes though he be yet disquieted with certeine doubtes Ca. 7. THus when the ChauÌ„cellour had sayde hee helde hys peace to whom the Prince beganne on this wise to speake You haue ouercome me welbe loued Chauncellour w t your moste plesant talke wherw t you haue iÌ„flamed my mynde with a ferueÌ„t desire towarde the knowledge of the lawe Howbee it ii thynges there bee that doe tosse my mynde to and fro and so disquiet it that lyke a shyppe in the raging waues it knoweth not whiche waye to inclyne for ease The one is while it consydereth howe manye yeares the studentes of the lawez bestowe therein before they canne attain to sufficient knowledge of the same Whiche causeth my mynde also to dreade leaste that I shoulde likewyse spende the yeares of my youthe The other is whether I shall applye my selfe to the studye of the lawes of England or of the Ciuile laws which through out the whole worlde are chieflye esteemed For people maye not be gouerned but by righte good lawes and as the Philosophier saithe nature coueteth that which is best Wherfore I would gladlye heare your councell in this behalfe To whome the Chauncellour made thys aunswere These matters O Kynges sonne are not hydde vnder so deepe and darke misteries that they require any greate delyberacyon or aduysement And therefore what I thinke best hearein I wil not hyde SIlente extunc Cancellario Princeps ipse sic exorsus est Vicisti me vir egregie suauissima oratione tua qua et animum meum ardore non minimo legis fecisti sitire documenta Sed tameÌ„ duobus me huc illucque agitantibus animus ipse affligitur vt tanquam in turbido mari cimba nesciat quorsum dirigere proras VnuÌ„ est dum recolit quot annoruÌ„ curriculis leges ad discentes earum studio se conferunt antequam sufficientem earundem peritiam nanciscaÌ„tur quÃ´ timet animus ipse ne consimiliter ego preteream animos iuuentutis meae Alterum est an Angliae Legum vel Ciuilium quae per orbem percelebres sunt studio operam dabo Nam non nisi optimis legibus populum regere licet etiam vt dicit Philosophus natura deprecatur optima quare libenter super his quid tu consulis ascultaremus Cui Cancellarius Non sunt hec fili Regis tantis celata misteriis vt deliberatione ege ant ingenti quare quid in his mihi visum est prodere non differemus Â¶ So muche knowledge of the lawe as is necessary for a Prince is soone had Cha. 8. ARistotle in the firste booke of his naturall Philosophy saith y e then we suppose our selues to haue the knowlege of euerye thinge when wee know the causes and beginninges therof euen to the principles vppon the which text the comentatour saieth that the philosopher by beginninges or principles did vnderstaÌ„de the causes efficient by y e terme Causes he vnderstoode causes finall by Elementes matter and fourme But in the lawe there are no matter and fourme as in thinges natural and compounde How beit ther be in them certeine Elementes out of the which they procede as out of mater fourm These are custoÌ„s statuts the lawe of nature of y e which all the â—awes of the roialme haue their beginning euen as all natural thinges haue of matter fourme and as all things that are written and read do coÌ„sist of letters which also are called elementes But Principles or beeginninges whiche are as the commentarye saieth causes efficient they are certein vniuersal propositions which they that bee learned in the lawes of England and likewyse y e Mathematicals do terme Maximes the Rethoricians do call the same Paradoxes and the CiuiliaÌ„s terme theÌ„ rueles of the law These in dede caÌ„not

quam facit lex predicta ciuilis quae cito et quasi iÌ„ultuÌ„ luxuriae crimeÌ„ remittit Â¶ Speciall causes why base borne children are not legittimate in England by matrimony ensuing Chap. 40. MOre ouer the Ciuile lawes say y t your natural or bastard sonne is y e soÌ„ne of y e people Wherof a certein metriciaÌ„ writeth in this wise To whom the people father is to hiÌ„ is father none all To whom the people father is wel fatherles we may him call And while suche a chylde had no father at y e tyme of his birthe surelye nature knoweth not howe he could afterward come by a father For if one woman shoulde beare two children of twoe fornicatours and the one of them shoulde afterward marrye her Whether of these twooe children shoulde by this marriage bee legittimat OppinioÌ„ may somewhat ê‘swade but reason cannot fynde seeing the time was once when bothe those chyldren beeinge iudged the children of the people did not knowe theire fathers It were therefore vnreasonable that a child afterwarde borne in the same wedlocke whose generation cannot be vnknoweÌ„ shoulde be disherited and that a childe whiche knoweth no father should be heire to the father mother of the other specially in y e roialme of England where the eldest sonne only enioieth the fathers inheritance And an indifferent iudge would think it no lesse vnreasonable that a base borne childe shoulde bee equally matched with a lawful begotten childe in y e inheritaÌ„ce whiche by the Ciuile lawes can bee deuyded but onelye among male children For saint Augustine in the xvi booke de Ciuitate dei wrytethe thus Abraham gaue all his substance to his sonne Isaac and to the sonnes of his concubines he gaue gyftes Whereuppon semeth to bee ment that to bastarde children there is noe inheritaunce due but onelye a necessary lyuinge Thus saieth hee And vnder the name of a bastard child saint AusteÌ„ vnderstaÌ„deth all vnlawful yssues so doth holye scripture also iÌ„ diuers places callinge none by the name of a bastard Lo Saint Austen thinkethe no small difference to be so thinketh AbrahaÌ„ to betwene the succession of a bastarde and of a sonne lawfullye begotten Yea holye scripture reprehendeth all vnlawful childreÌ„ vnder this metaphore sayeng Bastarde slippes shall take no deepe roote nor lay any fast foundation in the iiii chapiter of the booke of wisedome The churche also reproueth the same in that it admitteth them not to holye orders And if it so bee that the churche doe dyspense withe suche a one yet it permitteth not him to haue anye dignitye or preeminence in y e church Wherefore it is conuenyent that mannes lawe in the benefite of successioÌ„ shoulde cutte theÌ„ shorte whome the Churche iudgeth vnworthy to bee receaued into holye orders and reiecteth from all prelacie yea whome holye scripture iudgeth as touchinge their birthe much inferiour to them that be lawfullye begotten We reade that Gedeon the puissaunt begate lxx sonnes in wedlocke and but one onelye out of wedlocke Yet thys misbegotten chylde wyckedlye slewe all those lawfullye beegotten children one onelye excepted Iudges .ix. Whereby it ys perceaued that there was more wyckednesse in one bastarde chylde then in .lxix. lawfull sonnes For it is a commen sayenge If a bastard bee good y t coÌ„meth to him by chauÌ„ce that is to wytte by speciall grace but if he be euil that commeth to him by nature For it is thought that the base child draweth a certeyn corruption and stayne from y e synne of his parentes without his owne fault as all we haue receaued of y e synne of oure first pareÌ„ts much infection thoughe not somuche Howebeit the blemishe which bastardes by their generation do receaue muche differeth froÌ„ that werein lawfull children are borne For their conception is wrought by the mutuall synnefull lust of both pareÌ„ts which in the laufull chast copulations of marryed couples taketh no place The synne of suche fornicatours is committed by y e mutuall consent of them bothe Wherefore it is likened to the first synne cleaueth more cruelly to the chylde then the synne of suche as do otherwise offende alone so that the chylde so begotten deserueth to be called the child of synne rather then the chylde of synners wherefore the boke of wysedoÌ„ makynge a difference betweene these ii genÌ„atioÌ„s of y e laufull genÌ„atioÌ„ it sayethe thus O howe faire is a chaste generacioÌ„ w t vertue The memoriall thereof is immortall for it is knowen with god with men But the other is not knowen with men so that the children there of borne are called y e children of the people Of whiche base generation the same booke thus speaketh All the chyldreÌ„ that are borne of wycked pareÌ„tz are witnesses of wyckednes agaiÌ„st their pareÌ„tz when they be asked For beiÌ„ge demauÌ„ded of their parentz they open theyr synne euen as the wycked sonne of Noe vncouered his fathers priuities It is therefore beleued touchiÌ„ge the bliÌ„de borne of whom the pharasiez in the ix chapter of Saint Iohns ghospell said Thou art altogether borne in siÌ„ne y t he was a bastarde who wholly is borne of synne And where it folowethe doest not thou teache vs. It seemeth that thereby maye be vnderstanded y t a bastard hathe no lyke naturall disposition to knowlege and learnyng as a lawfull chylde hath Wherefore that lawe maketh no good diuision whiche in the fathers inheritance makethe equal bastard children and laufull childreÌ„ whoÌ„ y e church in gods inheritaunce maketh vnequall Betwene whom also scripture putteth a differeÌ„ce in fourme aboue mentioned whoÌ„ nature in her gyftes seuereth markynge the naturall or bastard chyldren as it were with a certein priue mark iÌ„ their soules Whether therefore of y e ii lawes Englishe or ciuile do you now imbrace most noble prince iudge to haue the preeminence in this case PReterea Leges ciuiles dicuÌ„t filium naturaleÌ„ tuuÌ„ esse filiuÌ„ populi de quo metricus quidaÌ„ sic ait Cui pater est populê° pater est sibi nullê° et oiÌ„s Cui pat â€™ est populê° noÌ„ habet ipse patreÌ„ Et duÌ„ ê“les talis patreÌ„ noÌ„ habuit teÌ„ê‘e natiuitat â€™ suae quo modo ex post facto ipse patreÌ„ nancisci poterit natura nouit quo si ex fornicatoribê° duobus mulier vna filios peperit duos quaÌ„ postea vnê° ex concubinariis illis ducat in vxorem quis ex filiis hiis duobus ê‘ matrimonium illud legittimatur oppinio suader â€™ potest sed ratio reperire nequit duÌ„ ambo filij illi populi fetus iudicati semel pareÌ„tes ignorabaÌ„t IncoÌ„sonuÌ„ propterea videret â€™ qd â€™ in matrimonio illo extuÌ„c ab eadeÌ„ muliere natus cuius generatio ignorari noÌ„ poterit exê‘s esset hereditatis et filius nescius genitoris sui succederet patri et matriÌ„ eius maxime iÌ„fra regnuÌ„ Angliae vbi filiê° senior solê° succedit in hereditate paterna et non minus

liber legum quibus Reges Israell subditum sibi populum regere tenebantur Hunc librum legere iubet Moyses Reges vt discant timere deuÌ„ custodire mandata eius quae in lege scripta sunt Ecce timere deuÌ„ effectus est legis quem non consequi valet homo nisi prius sciat voluntatem dei quae in lege scripta est Nam principium omnis famulatus est scire voluntatem dnÌ„i cui seruitur Legis tnÌ„ lator Moyses primÃ´ in hoc edicto effectum legis videlicet timorem Dei coÌ„memorat Deinde ad custodiaÌ„ causae eius videlicet mandatorum dei ipse inuitat NaÌ„ effectus prior est quaÌ„ causa in animo exhortaÌ„tis Sed quis est timor iste quem promittunt leges obseruatoribus suis vere non eÌ„ timor ille de quo scribitur Quod perfecta caritas foras mittit timorem Timor tamen ille licet seruilis sepe ad legendum leges reges concitat sed non est ipse proles legis Timor vero de quo hic loquitur Moises quem et pariunt leges est ille de quo dicit propheta Timor domini sanctus permanet in seculum seculi Hic filialis est et non nouit penam vt ille qui per charitatem expellitur Nam iste a legibus proficiscitur que doceÌ„t facere voluÌ„tateÌ„ dei quo ipse penaÌ„ noÌ„ meretur Sed gloria dnÌ„i est super metuentes euÌ„ quos et ipse glorificat Timor auteÌ„ iste timor ille est de quo Iob postquaÌ„ multifarie sapieÌ„tiaÌ„ inuestigat sic ait Ecce timor domini ipsa est sapientia recedere a malo intelligentia Iob ca. xxviij Recedere a malo quÃ´d intelligeÌ„tia timoris dei est leges docent quo timoreÌ„ hunc ipse parturiunt Â¶ The Princes replie to the Chauncellours motion Chap. 2. THe Prince hearynge this and stedfastly be holding y e old man spake thus to him I know good Chauncelloure that the booke of Deutronomie whereof you speake is a booke of holye scripture The lawes also and ordinances therein contained are holy of the lords makinge and published by Moyses Wherefore the readinge of them is a plesant act of holye contemplacion But that law to the knowledge whereof you counsell me is humayne made by menne and intreating of worldlye matters Wherefore though Moyses bynde the Kinges of Israell to the readynge of goddes law yet that thereby hee forcethe all other Kynges to do the like in their own lawes that standethe by no good reason seeynge that of both the readinges the cause is not like HEc vt audiuit priÌ„ceps erecto in senem vultu sic locutus est Scio Cancellarie quod liber Deut. quem tu commemoras sacrae scripturae volumeÌ„ est leges quoque cerimoniae in eo coÌ„scriptae etiam sacrae suÌ„t a dnÌ„o editae per Moisen promulgatae quare eas legere saÌ„ctae coÌ„teÌ„placionis dulcedo est Sed lex ad cuius scienciaÌ„ me inuitas humana est ab hoiÌ„bus aedita tractans terrena quo licet Moyses ad Deut. lecturam reges Israel astrinxerit euÌ„ per hoc reges alios ad coÌ„ssiÌ„lâ€™er facieÌ„duÌ„ in suis legibus coÌ„citasse oÌ„neÌ„ effugit rationeÌ„ cuÌ„ vtriusque lectur â€™ noÌ„ sit eadem causa Â¶ Here the Chauncelour Fortifieth his assertion Cap. 3. I perceaue ê™ the ChauÌ„cellour by youre aunswere most worthy prince howe earnestly you haue considered weighed the qualitie of my exhortacioÌ„ So that heareby you doe much encourage me both more plainly more largely also more deepelye to discourse y e same Wherefore you shal vnderstande that not only gods lawes but also mans are holye forsomuche as the lawe is diffined by these woordes The lawe is a holy sanction or decree coÌ„mauÌ„ding things that be honest and forbiddinge y e contraries Now y e thing must needs be holy which by diffinicioÌ„ is determined to be holye Right also by description is called the arte of y t whiche is good streight so y t in this cespect a man may wel cal vs Sacerdotes that is to saye geeuers or teachers of holy things for so by interpretacion doothe Sacerdos signifie Forsomuche then as the lawes are holye it foloweth that the ministers and setters furth of theÌ„ may right wel be called Sacerdotes that iz geuers teachers of holy things Further more all lawes published by men haue also theire auctoritie frome godde For as the Apostell sayethe Al power is from the lord god Wherefore the lawes that are made by maÌ„ which thereunto hath receaued power from the lorde are also ordeined of god as also appeareth by this saiyng of the auctour of al causes Whatsoeuer the seconde cause doth the saÌ„e dothe y e first cause by a higher and more excellent meane Wherefore Iosaphat the king of Iuda saiethe to his iudges The iudgements whiche ye execute are the iudgements of god in y e ninetinth chapter of the seconde booke of Chronicles Wherby you are taughte that to learne laws though they be maÌ„s lawes is toe learne holy lawes and the ordynaÌ„ces of goode so that the studie of them is not with out a pleasant sweetenes of holy coÌ„solacioÌ„ And yet such sweete pleasure was not the cause as you suppose werefore Moyses coÌ„maunded the kings of Israel to reade the lawes of Deuteronomie For thys cause moueth not kynges no more to the reading of y e boke of Deuteronomie thenne of anye of the other bookes of Moyses in which aswel as iÌ„ y e booke of Deuteronomie is plentiful store of godly lessons holy instruccioÌ„s Wherin to be deuoutly occupied is a holy thing Wherfore that there was non other cause of this commaundement theÌ„ for that y e lawes whereby the king of Israel is bound to rule his people are more precisely coÌ„teined in y e booke of Deutronomie theÌ„ in y e other bokes of y e old testameÌ„t y e circuÌ„stances of the same coÌ„mauÌ„dement do manifestly infourme vs. For whiche cause you ought moste worthy prince no lesse theÌ„ the kings of Israell to bee mooued and prouoked to be a diligent trauailer in the studie of those lawes wherebye hereafter yowe shal rule your people For that which was spoken to the kinge of Israell muste be vnderstande to be figuratiuely spoken to euerye kinge hauinge dominion ouer godly people And haue I not then wel and holsomelye propounded vnto you the commaundemeÌ„t geeuen to the kynges of Israell concernynge the learnynge of theire lawe Forasmuche as not onely his example but also hys like autoritie hath taught yowe and bounde you to the like dooinge in the lawes of the kyngedome whiche god willinge you shall inherit AT CaÌ„cellariê° Scio inquit ê‘ hec qÌ„ iaÌ„ dicis princeps clarissimÌ„ quaÌ„ta aduÌ„teÌ„tia exhortatioÌ„is mee tu poÌ„deras qualitat â€™ quo me noÌ„ infime coÌ„ciÌ„tas suê‘ inceptis neduÌ„ clariê° sed et ê“fuÌ„diê° quodamodo tecuÌ„disceptare

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