Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	aaron_n	appoint_v	moses_n	84	3	7.0203	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07898	The regiment of the Church as it is agreable with Scriptures, all antiquities of the Fathers, and moderne writers, from the Apostles themselues, vnto this present age.	Bell, Thomas, fl. 1593-1610.	1606 (1606)	STC 1827; ESTC S101485	157,812	234

dominus vt filios Israel secundÃ² circumcideret Frat autem circumcisio signum faederis dei omninÃ² ad religionem pertinens Sequitur in persona Samuelis cohaesere quidÃ¨m magistratus sacerdotium veram moderandae religionis curam sustinuit ille quoque non vt sacerdos sed vt magistratus quo tum non erat in Israele superior vt magistratus indicabat Israelem ac disponebat publica omnia tam sacrae quam prophana vt sacerdos sacrificabat pro populo orabat illumque docebat Moses the first Catholique Magistrate in Israel bearing the person not of a priest which was imposed vpon Aaron but of an higher power like vnto a Kings appointed order for all manner of Religion in the people of GOD and prescribed to Aaron himselfe and to the order of the Leuits both what they should doe and what they should auoide and leaue vndone Wherein we see euidently that the care of ordering Religion doth more pertaine to the higher magistrate then to the order of the Priests After the death of Moses the care of Religion together with the Magistracie was devolued not to Eleazar the Priest but to Iosuah the sonne of Nun who was not of the Tribe of Leui but of Ephraim To him God gaue coÌ„mandement that he shoâ—â—â— circumcise the second time the children of Israel But circuâ—cision doubtlesse was the signe of Gods couenant which pertaineth wholy to religioÌ„ In the person of Samuel there did cohere both the Magistracie the Priesthood but he receiued the charge of moderating religion not as hee was a Priest but as hee was a Magistrate greater then whom there was none at that time in Israel As a magistrate he did iudge Israel and ordered all publique affaires as well sacred as prophane ecclesiastical as ciuill but as a Priest hee offered sacrifice prayed for the people and taught them Out of these wordes of this great learned writer I note these golden lessons for the good of the well affected Reader First that Moses was a ciuill magistrate hauing authoritie like vnto a king Secondly that his power was greater then was the authoritie of Aaron the hie Priest Thirdly that Moses ordered all matters in religion and not Aaron who was the hie Priest Fourthly that he appointed to Aaron and to the whole order of the Leuites both what they should doe and what they should leaue vndone Fiftly that the charge care of religion doth appertaine more neerely to the magistrate then to the order of the Priests Sixtly that the magistrate hath the charge and care of ordering religion inseparably annexed to his ciuill office in that hee is a magistrate Seuenthly that a Bishop may haue authoritie to deale in ciuil causes as Samuel did Eightly that Samuel disposed all ecclesiasticall affaires not as hee was Priest but as hee was the ciuill Magistrate All which obseruations this learned writer proueth by the examples of many kings of Dauid Salomon Asa Iosaphat Ezechias and others And of King Dauid hee addeth this most golden and memorable sentence Dauid quoniam sciebat hanc primam curam pertinere ad reges magistratus vt religio DeiritÃ¨ disponatur hortatus cos est ad id offiâ—ij Dauid because he knewe this chiefe care to pertaine to magistrates to see religion rightly ordered he exhorted them to that office saying Now Ã´ Kings vnderstand be learned yee that iudge the earth Whosoeuer readeth this learned writer seriously throughout his whole discourse can no longer stand doubtfull of the truth of this question Zanchius a most learned writer and a man of singular iudgement in that booke which he left for a testimonie of his faith and Christian beliefe vnto the world and therefore the more to be regarded hath these expresse wordes Improbamus illos qui authoritatem in religione necis tantum causa attribuuÌ„t magistratibus dum illos negant authoritatem habere convocandi synodos deliberandide religione reformandiecclesias quae ad populorum salutem pertinent e sacris literis statuends aliudque eo esse nolunt quÃ m eorum quae ab episcopis definiuntur exequntores Wee reproue in like manner all those who yeelde and giue authoritie in religion vnto Magistrates onely in Capitall matters touching death whilest they denie them authoritie to call Synodes to consult of religion to reforme Churches and to appoint out of Gods word the things that pertaine to the saluation of their subiects and will onely haue them to bee the bare exequutors of those things which the Bishops doe decree Thus writeth this learned Doctor a man of as great a iudgement as any is in the christian world Out of whose words I note first that he condemneth many who now adaies thinke themselues very wise Secondly he auoweth that magistrates haue authoritie to call Synodes Thirdly that they haue power to deliberate of religion Fourthly that they haue authoritie to reforme the ministers and church-affaires Fiftly that they haue power to order those things which pertaineth vnto mans saluation Maister Martyr a very learned writer discourseth at large both of the authoritie of the minister and of the magistrate He sheweth most excellently both how the minister ought to exhort and rebuke the magistrate and how the magistrate ought to reforme gouerne and punish the minister Some part of his golden discourse I will briefely set downe referring the reader for the rest to the place quoted in the margent Nihil est in toto mundo ad quod verbâ— dei se non extendat quocirca longÃ¨ falluntur qui clamitare solent quid conscionator cum rep quid cuÌ„ armis quid cum pharmacopolis quid cuÌ„ cocis at dicat c. There is nothing in the whole world to which the word of God doth not extend it selfe Wherefore they are farre deceiued that are wont to exclaime and say What hath the Preacher to doe with the Common-weale what hath he to doe with warres what with the Apothecaries what with cookes but let these good fellowes tell vs why the Minister of Gods word when he perceiueth Gods law to bee transgressed in these things may not rebuke the same out of Gods word why hee may not admonish the malefactors why he may not exhort them to desist from sinne it is his part doubtlesse to reproue sinners not with the sword not with Pecuniarie mulct not with imprisonment not with the sword not with exile but with the force power of Gods word Then this learned man proceeds and telleth vs that the ciuill Magistrate must see and prouide that the Bishops Pastors Doctors of the Church doe teach Gods word purely rebuke sinners fatherly and administer the Sacraments reuerently After this he telleth his Reader that kings haue not charge onely of the bodies of their subiects but of their soules also For saith this great learned Doctor we must not make princes swineheards and heardmen for keepers of cattell who haue care onely of the bellies flesh

Touching naturall propension which must needes bee referred to God the author of Nature it appeareth by it that a Monarchie or rule of one is most agreeable to nature it selfe For first in euery house the Father of the familie doth gouerne all the rest the wife the children and the seruants Againe the greatest part of the whole worlde a gouerned by kings Thirdly Monarchies and Kingdomes are farre more auncient then either Aristocraties or Democraties For proofe hereof the onely testimonie of she excellent Historiographer Iustinus may suffice These are his words Principio rerum gentium nationumque impeâ—ium penes reges erant quos ad fastigium huius maiestat is non ambitio popularis sed spectata inter bonos moderatio proueheâ—at In the beginning of the world the gouernment of people and nations was vnder Kings whome vertue not popular ambition aduaunced to that high seate of Maiestie Fourthly the creatures which are without reason and haue onely sense seeme naturally to desire the gouernment of one The holy Fathers doe so testifie of them and experience it selfe doth shew it to be so S Hierome hath these words Nulla ars absque magistro discitur Etiam muta animalia ferarum greges ductores sequuntur snos In apibus principes sunt Grues vnum sequuntur ordine literato Imperator vnus Iudex vnus prouinciae Roma vt condita est duos fratres simul habere reges non potuit parricidio dedicatur No Art is learned without a maister Yea euen the dumbe cattell and slockes of wilde beastes doe all follow their leaders The Bees haue their gouernours the very Cranes follow on in order in forme of a letter There is one Emperour There is one iudge of a prouince Rome was no sooner built then it abhorred to haue two kings at once to rule ouer it so as without cruell murder the dedication thereof was not accomplished But what neede is thereof further proofe in this dispute seeing it is euident to al that hold the Christian faith aright that God omnipotent is the supreme Monarch in heauen and earth and gouerneth by that kind of regiment which is neither Democraticall nor yet Aristocratical but monarchicall and consequently a monarchy must needes be the best kind of gouernment And whosoeuer can and list to read that holy auncient and learned father S. Ciprian shall finde this discourse so apparant as he can neuer stand long in doubt thereof I therfore conclude that whosoeuer shall denie a simple monarchie to be the best kind of gouernment must perforce fall vnawares into the error of the Marcionistes of the Manichies and of the Ethnickes For if it be true as it is most true as all Christians must confesse that the world is ruled in the best maner and best kind of gouernment by God that made it it must follow of necessitie that neither a Democratie nor yet an Aristocratâ—e is the best forme of Regiment For otherwise doubâ—lesse there must be many makers of this world and many Gods CHAP. III. Of the kind of gouernment of the Church and common weale of England NOw seeing it is true as is alreadie proued that a Monarchie is the best kind of gouernment and that the Church and common-weale of England is gouerned by a most wise most learned most vigilant and most religious Monarch Gods saithfull seruant and our gratious and most happie Soueraigne it followeth by a necessarie consequence that the kind of gouernment vsed in the Church and common-weale of England is the best and most laudable of all other For as our gratious soueraigne writeth most learnedly paritie is an enemy to vnitie and the mother of confusion The selfe same saith S. Chrysostome when he auoucheth degrees and superioritie to haue therefore bene appointed because equalitie engendreth strife and contention The same sai h S. Cyprian when he affirmeth boldly that heresie or Schisme did not rise of any other occasion but onely vpon this that there was not one Priest and one Iudge for the time appointed in the Church in the stead of Christ to whom the whole brotherhood should yeelde obedience The same saith S. Hierome when he auoucheth one to haue beene chosen among the Bishops to rule ouer the rest least euery one according to his own fansie should teare in peeces the church of Christ. Yea a Monarchicall gouernment is so necessarie euery where and in all sorts of creatures that S. Chrysostome acknowledgeth it amongst the bruite beasts in the Bees Cranes slockes of sheepe and Fishes of the Sea And therfore after a long discourse he concludeth in these wordes Libertas â— illa dissoluâ—a ac moderamine carens vbique mala confusionisque causa est For dissolute libertie without gouernment is euery where euill and the cause of confusion But because the excellencie of English gouernment shall be proued by degrees throughout this whole discourse thus much shall suffice for this place because I endeuour to auoide tautologie and not to bee tedious to the Reader CHAP. IIII. Of the supreame government of the ciuil magistrate ouer all persons and all causes within his Realmes territories and dominions OF this theame I haue written more largely in other treatises and therefore I purpose now to speake no more therof then I deeme conuenient for the matter I haue in hand For which purpose it were enough to well effected Readers to call to minde that the godly Kings as well in time of the law of Moses as in the time of the new testament and lawe of grace did manage all matters both of Church and Common-weale and therefore the ciuill magistrate was commanded to reade the booke of the whole lawe as well of the first as of the second table and to studie the same night and day Therefore was the ciuil magistrate commaunded to goe out and in before the people and to leade them out and in that the congregation of the Lord bee not as sheepe which haue no shepheard Therefore was the booke of the Lawe deliuered into the Kings hands at such time as hee receiued the crowne and was annointed Musculus a great learned man and famous writer affirmeth resolutely that the care of reforming and maintaning religion doth more appertaine to the ciuill magistrate then to the Ministers of the Church His expresse wordes are these Moses Primus catholicus Israelis magistratus personam gerens non sacerdotis quae Aaroni imposita fuit sed superioris potestatis similem regiae omnem in populo dei religioneÌ„ constituit ipsique Aaroni levitarum ordini facienda vitanda praescripsit In quo manifestÃ¨ videmus disponendae religionis curam magis ad superiorem magistratum quÃ m ad sacerdotum ordinem pertinere Sequitur post mortem Mosis cura religionis vâ—Ã¢ cum magistratis devolutae est non ad Eleazarum sacerdotem sed ad Iehosuah filium Nun de triba non Levi sed Ephraim Huic mandabat

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