Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	blood_n	body_n	inherit_v	2,225	5	11.6581	5	false

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

amonge y e saÌ„e one shal be the rueler and the other shal be rueled wherfore a people that wyll rayse theÌ„selfs into a kingdome or into any other bodie politique must euer appointe one to be chiefe rueler of the whole bodie which in kiÌ„gdoÌ„es is called a kiÌ„ge After this kiÌ„de of order as out of the embryoÌ„ rieseth a bodie natural ruled by oÌ„e head euen so of a multitude of people arieseth a kyngedoÌ„e whiche is a bodie mistical gouÌ„ned by oÌ„e maÌ„ as by an head And like as in a natural body as saieth the Philosopher the hart is y e first y e liueth hauig w tin it bloud which it distributeth among all y e other members whereby they are quickened doe lyue seÌ„blably in a bodye politik y e inteÌ„t of y e people is the first liuely thiÌ„g hauing w tin it bloud y t is to say politike prouision for the vtilitie welth of the same people which it dealeth furth imparteth aswel to the head as to al y e meÌ„bers of the same body wherby y e body is nourished mainteined Furthermore the lawe vnder the which a multitude of men is made a people representeth the seÌ„blance of synews iÌ„ y e body natural Because that lyke as by synewes the ioynyng of the bodie is made sounde so by the lawe which taketh the name a ligando y t is to witte of byndynge suche a misticall bodie is knytt and preserued together And the members bones of the same bodye whereby is represented y e soundenes of the wealth wherby that bodie is susteyned do by the lawes as the naturall bodie by synewes reteyne eueryone their proper fuÌ„ctions And as the head of a bodi natural caÌ„ not chauÌ„ge his sinewes nor caÌ„ not denie or witholde from his inferiour meÌ„bers their peculiar powers seueral nourishmÌ„tz of bloud no more caÌ„ a kiÌ„ge which is y e head of a bodie politik chauÌ„ge the lawes of y e bodie nor withdrawe from the same people their proper substaÌ„ce against their wills and consentes in that behalfe Nowe you vnderstande most noble prince the fourme of institucion of a kiÌ„gdome politique wherebye you maye measure the power whiche the king therof maye exercise ouer the lawe and subiectes of the same For such a kinge ys made and ordeyned for y e defence of the lawe of his subiectes and of theire bodies and goodes whereunto he receaueth power of his people so y t hee can not gouern his people by any other power Wherfore to satisfy your request in y t you desire to be certified how it coÌ„meth to pas that in y e powers of kings ther is so great diuersitie suerly in mine opinion the diuersitie of the institutioÌ„z or first ordinances of those dignities whiche I haue nowe declared is the onelye cause of this foresayde difference as of the premisses by the discourse of reason you maye easelye gather For thus y e kingdome of Englande oute of Brutes retinue of the Troians whiche he brought out of the coastes of Italie and Greece firste grewe to a politique regall dominion Thus also Scotland which somtime was subiect to Englande as a Dukedome thereof was aduauÌ„ced to a politik and roiall kingdome Many other kiÌ„gdoÌ„s also had thus their first begiÌ„ninge not onely of regal but also of politique gouernement Wherefore Diodorus Siculus in his seconde boke of olde histories thus writeth of the EgiptiaÌ„s The Egiptien kings liued first not after y e licentious maner of other rulers whose will pleasure is in steede of law but they kept theÌ„selfes as priuate persones in subiection of the lawes And this did they willingly beeing perswaded that by obeyinge the laws thei should bee blessed For of suche rulers as folowed theire owne lusts they supposed many thinges to be done whereby they were brought in daunger of diuers harmes and perylles And in his fowerth boke thus he writethe The Ethiopian kinge as sone as hee is created he ordereth his life accordiÌ„g to y e laws and doth al things after y e maner and custom of hys countrey assigninge neyther rewarde nor punishment to anye man otherthen the law made by his predecessours appointethe He reportethe likewise of the kinge of Saba in Arabia the happie and of certein other kinges whiche in olde time honorablye reigned SAnctus Augustinê° in libro xix de ciuitate dei capitulo xxiii dicit Quod populus eÌ„cetus hominuÌ„ iuris consensu et vtilitatis coÌ„munione sociatus Nec tameÌ„ populus huiusmodi dum Acephelê° id est sine capite est corpus vocare meretur Quia vt in naturalibus capite detruncato residuuÌ„ noÌ„ corpê° sed truÌ„cuÌ„ appellamê° sicet in politicis sine capite coÌ„munitas nullatenus corporatur Quo pÌ„mo politicÌ„ dicit philosophus quÃ´d quaÌ„docuÌ„que ex pluribê° coÌ„stituitur vnuÌ„ inter illa vnuÌ„ erit regeÌ„s et alia eruÌ„t recta Quare populuÌ„ se in regnum aliudue corpê° politicÌ„ erigere voleÌ„teÌ„ seÌ„ê‘ oport â€™ vnuÌ„ pÌ„ficere totius corporis illiê° regitiuuÌ„ queÌ„ regeÌ„ noÌ„inÌ„ solit â€™ eÌ„ Hoc ordinÌ„ sicut ex embrione corpê° surgit phisi cuÌ„ vno capite regulatum sic ex populo erumpit regnum qd corpus extat misticuÌ„ vno hoiÌ„e vt capite gubernatuÌ„ Et sicut in naturali corê‘e vt dicit philosophus cor est primum viueÌ„s habeÌ„s in se saÌ„guineÌ„ queÌ„ emittit in oiÌ„a eius meÌ„bra vnde illa vegetaÌ„t â€™ et viuuÌ„t sic iÌ„ corê‘e politico inteÌ„tio populi primuÌ„ viuiduÌ„ est habeÌ„s in se sanguineÌ„ vz ê“uisioneÌ„ politicaÌ„ vtilit â€™ populi illiê° quaÌ„ in caput et in oiÌ„a meÌ„bra eiusdeÌ„ corê‘is ipsa traÌ„smittit quo corpus illud alitur vegetatur Lex vero sub qua cetê° hominuÌ„ populus efficitur neruoruÌ„ corporis phisici tenet rationÌ„ qÌ„a sicut ê‘ neruos coÌ„pago corporis solidatur sic per legem quae a ligando dicitur corpus huiusmodi misticum ligatur et seruatur in vnuÌ„ et eius dem corporis meÌ„bra ac ossa quae veritatis qua coÌ„munitas illa sustentatur soliditateÌ„ denotaÌ„t per legem vt corpus naturale per neruos propria retinent iura Et vt non potest caput corporis phisici neruos suos coÌ„mutare neque meÌ„bris suis ê“pÌ„as vires et ê“pÌ„a saÌ„guinis alimÌ„ta denegare nec rex qui caput corpor â€™ politici eÌ„ mutar â€™ potest leges corpor â€™ illiê° nec eiusdeÌ„ populi substaÌ„tias ê“prias subtrahere reclamantibê° eis aut inuitis HeÌ„s ex hoc iaÌ„ priÌ„ceps institutioÌ„is politici Regni formaÌ„ ex qua metiri poteris potesta teÌ„ quaÌ„ rex eiê° in leges ipsiê° aut subditos valeat exercer â€™ Ad tutelaÌ„ naÌ„que legis subditoruÌ„ ac eoruÌ„ corpuÌ„ et bonoruÌ„ rex hmÌ„odi erectê° est et ad haÌ„c potestateÌ„ a populo effluxaÌ„ ipse heÌ„t quÃ´ ei noÌ„ licet potestate alia suo populo dnÌ„ari Quare vt

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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