Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	king_n	law_n	2,841	5	4.9044	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17641	Commentaries of the diuine Iohn Caluine, vpon the prophet Daniell, translated into Englishe, especially for the vse of the family of the ryght honorable Earle of Huntingdon, to set forth as in a glasse, how one may profitably read the Scriptures, by consideryng the text, meditatyng the sense therof, and by prayer; Praelectiones in librum prophetiarum Danielis. English. Abridgments	Calvin, Jean, 1509-1564.; Gilby, Anthony, ca. 1510-1585.	1570 (1570)	STC 4397; ESTC S107376	186,474	266

purchased wyth hys bloud Amen We beganne to declare the false accusation of Daniel wherewith he was accused vnto king Darius The nobles of the kingdome as I haue sayd came craftely vnto the king For if they had begonne wih Daniel the king might haue broken of their communication but they speake of the kinges decrÃ©es they declare what daunger may come vnlesse all the kinges proceedinges be obeyed and by this subtilty we perceaue that they obtayned their purpose For the king confirmeth that which they had spokeÌ„ to wit that it was not lawfull to disanull any thing which was published in the kinges name For kinges flatter themselues in their dignity and whatsoeuer pleaseth them they will haue it to be couÌ„ted for an heauenly oracle That decree was wicked and detestable wherein Darius did forbid any thing to be asked of God yet will hee haue this to remayne stable lest his maiestie should decay amongest his subiectes In the meane season he doth not consider what may folow thereof Wherefore we are taught by this example that there is no vertue so rare in kynges as modesty and yet that no vertue is more necessary For the more authority that they haue the more it becommeth them to take hÃ©ede that they folow not their owne lust and pride neither that they thinke it lawfull whatsoeuer it pleaseth them to decrÃ©e 13 Then auÌ„swered they and sayd vnto the king this Daniel which is of the children of the captiuity of Iudah regardeth not thee O king nor the decree that thou hast sealed but maketh hys petition three tymes a day Now wheÌ„ these false accusers do sÃ©e that the kyng is not at liberty to defend Daniels cause they open more plainely that which they kept close before For if they had begonne at Daniel their accusation might straight way either haue bene reproued or aunswered But after that thys sentence was gotten out of the kinges mouth that the word should stand stable that the kinges decrees according to the law of the Persians and Medes should haue theyr force wheÌ„ thys is done then come they to the person himselfe Daniel say they who is one of the captiues of Iuda doth not care for thee nor for the law that thou hast made When they say that Daniel is one of the captiues of Iuda there is no doubt but that they do it in despite thereby to amplify the crime For if any of the Chaldees durst haue despised the kinges decrÃ©e hys rash boldnes could not haue bene excused But now wheÌ„ Daniel who was of late a seruaunt and a captiue amongest the Chaldees dare despise the kynges commaundement who by right of armes and coÌ„quest was Lord ouer all Chaldea that sÃ©emeth to be more intolerable It is therfore as if they should say thys felow was of late a captiue vnto thy seruauntes thou art now the Lord ouer these countreyes and the Lordes vnto whom he was subiect are now vnder thy boÌ„dage because thou art a conqueror ouer them and sÃ©e thys captiue thys straunger thys aliant thys slaue by condition sheweth hys pride agaynst thÃ©e We sÃ©e then how they laboured to stirre vp the kynges mynde by thys circumstance when they say that he is one of the captiues Now their oration is not simple but they labour by all meanes to stirre the king and kindle his wrath against Daniel He regarded not thee O king that is to say he did not regard who thou wast so thy maiesty was despised of him Nor the decree which thou hast sealed Thys is an other amplification Therefore Daniel did neither regard thee nor thy law and wilt thou suffer thys At the length they rehearse the very fact that is that he prayeth thrise euery day Thys had bene the simple and playne declaratioÌ„ of the matter Daniel did not obey thy commaundemeÌ„t for he prayed vnto his god But as I haue sayd they amplify the crime whiles they accuse hym of pride contempt and stubberne obstinacy We sÃ©e then by what crafty fetches Daniel was oppressed by his aduersaries 14 When the kyng heard these wordes he was sore displeased wyth hymselfe and set hys hart on Daniel to deliuer hym and he laboured til the sunne went downe to deliuer him 15 Then these men assembled vnto the king and sayd vnto the king vnderstand O king that the law of the Medes and Persians is that no decree nor statute which the kyng confirmeth may be altered Daniel doth rehearse first that the king was troubled when he knew the malice of his nobles which before he knew not For he did not consider what their purpose was or what they went about Now he sÃ©eth that he is deceaued and intaÌ„gled therfore is he troubled Hereby we are taught agayne how much kinges ought to take hÃ©ede of wicked counsayle because they are set about on euery side by wicked men who purpose no other thing theÌ„ eyther to get gaine by false accusations or els to oppresse sometymes their enemyes sometime those of whom they looke for some pray and sometyme to fauour wicked causes Seyng then that kings are compassed about with so many traines they must be so much the more diligent to take hÃ©ede of their subtilties For in the end they know that they are deceaued wheÌ„ now there is no remedy partly because they feare their owne estate partly because they haue such regard to their honor and credit and had rather offend GOD then that men should note them of any lightnes or vnconstancy Because therefore that kynges haue such regard to their honor it commeth thus to passe that they will go forward with thinges euill begonne although their owne conscience reproue them and although equitie and iustice stand neuer so cleare before their eyes yet this can not be a bridle strong enough when ambition doth cary them a contrary way and they caÌ„ not abide their name to be any whit impared before men Such an example is set forth here vnto vs in Darius For first it is sayd that he was heauy when he heard the matter and that he was carefull vnto the setting of the Sunne how he might deliuer Daniel from death He was desirous of thys in dÃ©ede if his honor and estimation might haue stand safe sound and also if the nobles had bene pleased But whereas of the one side he feared daunger lest the conspiracy of the Princes might brÃ©ede some trouble and of the other side he was moued wyth a foolish shamefastnes because he could not abide the reproch of inconstancy which he feared this is the cause that he being ouercome did obey the lustes of the wicked Although then he laboured vntill the going downe of the Sunne to deliuer Daniel yet that peruerse shamefastnes which I haue spokeÌ„ of and the feare of daunger preuailed For whensoeuer we do not rest vpon the helpe of God we must of necessity alwayes wauer although otherwise we be well affected and disposed Thus Pilate would haue deliuered

any decrÃ©e published of religion and of the worship of God except the true knowledge of God confirme it and be sene in it Nebuchadnezer verely in thys decrÃ©e had a good ground but as I haue sayd it was onely a particular motion in hym But they that wyll now bÃ©e counted Christian Princes do onely rage vnder the pretence of a zeale and so lyke cruell beastes do shee l innocent bloud Wherefore Because they do not discerne betwixt the true God and the Idols But this shal be touched afterward Nebuchadnezer doth extol the God of Israel But how doth he know that he is the high God Verely by one token of hys power onely But he despised that which was the principall to vnderstand by the law and the Prophetes who that God was and what was hys wyll So do we sÃ©e the glory of God to be maintayned but in one part only and in the meane season that which was the chife in hys worship and in true holynes to be despised and left out The punishment is great that he should be cut in pÃ©eces and hys his house made a Iakes which speaketh blasphemy against the God of Israell Where we note that seuerity is not to be condemned where the true worship of God is maintayned euen wyth sleit punishmeÌ„tes But we must be assured of a true iudgement in the cause But of this also I wyll speake afterward As for that which followeth that there is none other God which can deliuer after this maner it doth confirme that which I touched before that this king did not regard in hys decrÃ©e eyther the law of God or any other part of religion but onely that he was moued by this miracle so that he neither could nor would suffer any thing to be spoken in reproch agaynst the God of Israell Wherfore thys onely thyng is worthy blame in this decrÃ©e that he doth not enquire nor search who is that God that he may be drawen by a sure perswasion to publish the decrÃ©e 30 Then the king promoted Sadrach Mesach and Abednego in the prouince of Babell Thys sÃ©emeth to be of small importance yet is it not written in vayne but for thys purpose that we may know that thys miracle was ratified through the whole prouince and countrey when all the Chaldees did know that these thrÃ©e men were cast into the fiery fornace which afterward had agayne the kynges power and were restored to theyr former dignitie Seyng thys was done the power of God could not be vnknowen For it was like as if God had sent forth thrÃ©e preachers throughout the countrey which should proclaime in euery place how meruelously God had deliuered theÌ„ froÌ„ death by hys singular benefite Whereby also it myght be vnderstand that all the Gods which were theÌ„ worshipped in Chaldea were of no value seyng that great God whose Image the kyng had set vp was despised and yet that thys coÌ„stancy was allowed of the true God which had deliuered hys seruauntes from death Â¶ The Prayer GRaunt almighty God seyng thou art knowen vnto vs by the doctrine both of the law and the Gospell and doest vouchsafe dayly to open thy wyll familiarly vnto vs that we may remayne stable and stedfast in the true obedience of that doctrine wherein perfect iustice is manifested vnto vs and that we neuer be moued froÌ„ thy worship nor turned away from thy seruice and whatsoeuer commeth vnto vs that we may be ready rather to die a hundreth deathes then to turne from the true profession of thy religion in the which we know that our saluation consisteth that so we may glorifie thy name that we may be partakers of that glory which is purchased vnto vs by the bloud of thyne only begotten Sonne Amen Â¶ Chapt. 4. by true diuision for here beginneth the preface to the proclamation 31 Nebuchadnezer king vnto all people nations and languages that dwell in all the world peace be multiplied vnto you 32 I thought it good to declare the signes and wonders that the hye God hath wrought toward me 33 How great are his signes and how mighty are his wonders his kingdome is an euerlasting kingdome and his dominion is from generation to generation Daniel doth first speake here in the kinges person afterward he declareth what came to the king But it may seme strange that Daniel sometimes bringeth in the king of Babylon speaking then speaketh he in his owne person and afterward bringeth in the king speaking him selfe Howbeit seing this varietie doth neither obscure the sense nor make it doubtfull we ought not to be troubled therewith The summe of this chapter is Because that Nebuchadnezer was playnly taught that the only God of Israell was to be worshipped and he was compelled to confesse this for a space yet because he departed not from hys supersticions yea and what so euer he had conceiued of the true God it rested not in his hart but vanished away by and by therefore is he worthely punished like a beast for so great ingratitude God would haue him to be more and more blinded as he vseth to doo with the reprobate and sometimes with the elect also When they will runne from sinne to sinne God lowseth them the reyne till they cast them selues down headlong Afterward eyther he reacheth them his hand or he draweth them backe with hys secret power or bringeth them into order by hys rods and corrections and so humbleth them Thus dyd he with the king of Babylon We will consider the dreame afterward but here we briefely note that the king was admonished that he might perceiue in the end that he had no excuse of his stubbernes and contempt God might worthely in dÃ©ede haue stricken hym as soone as hee dyd sÃ©e that he was not truely conuerted but before God would punish hym so seuerely as we shall sÃ©e afterward he would monish hym to proue if there were any hope of repentance And although he dyd sÃ©eme to receiue that thing with great modesty that God declared by the dreame and Daniel dyd interpretate vnto hym yet dyd he professe with hys toung that which he had not in his hart And thys thing is manifest because that where he ought to haue trembled to haue bene carefull and to take hÃ©ede vnto him selfe yet ceased he not from hys pride but boasted him selfe to be a king of kinges Babylon to be the quÃ©ene of all the world Because therefore he dyd speake so proudly after he was admonished by the prophet we perceiue that the dreame dyd nothing profit hym But God by this meanes would make hym more inexcusable Agayne although no fruite therof did straight wayes appeare yet by long processe of time when God touched his hart he did know more playnely that this punishment was sent vnto him of god Therefore was this dreame an entrey and as it were a preparatiue to repentance And lyke as the sÃ©ede semeth to putrify in the earth before it bring forth his fruite so also

euident For who is that God sayth he He excepteth no god If a man aunswere that he speaketh by comparison because he would defend the glory of his God that he worshypped yet when hÃ©e belcheth forth this blasphemy agaynst all Gods surely his arrogancy is intolerable yea it was a deuilish fury which droue him so farre Now let vs come to the chief point where Daniel declareth with how great constancy Sadrach Mesach and Abednego were endued 16 Sadrach Mesach and Abednego aunswered and sayd to the kyng O Nebuchadnezer we are not carefull to aunswere thee in this matter 17 Behold our God whom we serue is able to deliuer vs from the hoate fiery fornace and hee will deliuer vs out of thy hand O kyng 18 But if not be it knowne to thee O king that we will not serue thy Gods nor worshyp the golden Image which thou hast set vp This is the chief thyng to be considered in this hystory that these three holy men dyd remaine constant in the feare of God though they dyd know most present daunger of death to hang ouer their heades Wherefore when death was set before their eyes they turned not backe from their right course but they set more by the glory of God then by their owne life yea then by an hundreth lyues if it had bene nedefull to haue bestowed so many and that had bene graunted vnto them Daniel doth not rehearse all their wordes but gathereth a brief summe onely in the which yet that inuincible power of the holy ghost wherewith they were indued doth playnely appeare Surely this was an horrible threatnyng when the kyng sayd If ye be not ready to fall downe before the Image at the blast of the trumpet ye shall the same houre bee cast into the firy fornace When the kyng thundered after this maner they might be shaken as meÌ„ For we know how deare life is vnto vs how the feare of death smiteth all our senses But Daniel rehearseth all these circumstances that we may know that there is more strength in the seruauntes of God when they are led with his spirite theÌ„ that they should geue place to any threatninges or fall downe for any terror They aunswere the kyng that there nedeth no long consultation For in that they say that they are not carefull they signifie by this word that the matter is determined as that worthy saying of Cyprian is reported by Augustine WheÌ„ the Courtiours did counsell him that he should regard hys lyfe for the Emperour dyd agaynst his will iudge hym to torment wheÌ„ flatterers dyd thus vrge him of euery side to saue his life by deniall of Religion he auÌ„swered In a matter that is holy or of ReligioÌ„ there nedeth no deliberation So do these holy men say We care not that is we neuer enter into consultation or deliberation what is expedient what is profitable No this is already concluded that we by no meanes will bee drawne from the pure worshyp of god If thou read it we ought not to aunswere thee it will be almost the same sense For they declare that the feare of death is in vayne set before them for they are vtterly determined and their hartes settled not to swarue one straw bread from the true and lawfull worship of God. And here they do vse two reasons to reiect that which the kyng propounded They say that God hath power and strength enough to deliuer theÌ„ Agayne though they should dye yet that they do not so much esteme lyfe that they will deny God to prolong it Therfore they declare them selues to be ready to dye if the kyng will so rigorously vrge them to worshyp the Image This place is worthy to be noted For first this auÌ„swere is to be learned that when men are about to bryng vs to deny God we must shut our eares and take no farther aduisement For euen then begyn we to do great iniury vnto God when we dispute whether we may decline from hys pure worship or no what so euer cause may therunto moue vs And would to God this were well knowne to all men that the glory of God doth excell and surmount all thinges that all must be brought law when the diminishyng or obscuryng therof is intended But this craft beguileth many now a dayes that they thinke it lawful to way as it were in balance whether it be better for a tyme to turne from the true worshyp of God when any profite doth offer it selfe of the other side as we do sÃ©e at this day such dissemblers of whom the world is full to haue their colours to cloke their wickednes when either they worshyp the Idoles with the wicked or els they deny either priuely or openly the true Religion O what is to be done the man that is in any office will say I sÃ©e how much good I can do if I dissemble a little and do not shew my selfe what I am for this playnes would not onely hurte me priuately but all others If the kyng haue none that may sometymes pacifie his anger the wicked thereby shal be vnbridled and haue their will and libertie to driue hym vnto all cruelty It is better therfore that some kÃ©epe a meane and so hearken and lye in wayte what the wicked do and so though they can not do it openly yet by some secret practises they may turne away the daunger from the heades of the godly When they obiect these Argumentes they thinke that God is auÌ„swered As though Sadrach Mesach and Abednego could not haue preteÌ„ded the same or as though it had not come into their mindes thus to say behold we are now armed with some authoritie to helpe our brethreÌ„ and what a barbarous crueltie will be executed amongest them if the open enemyes of Religion come into our place for as much as lyeth in them they will dostroy and roote out of the earth our nation and all memory of true Religion Is it not better then that we for a tyme gyue place vnto tyranny and to this cruell commaundement of the kyng then to leaue our place destitute which straight wayes shall be occupyed with outrageous enemyes who will vtterly ouercome our miserable nation which is to much oppressed already I say they might haue gathered all these clokes and colours to excuse their infidelitie if for the auoydyng of daunger they had knÃ©eled before that golden Image but they do not so Therfore as I haue already sayd theÌ„ hath God his due and true honor when his worship is determined with out all doubtyng and that we are fully persuaded in this that nothyng ought to be so deare vnto vs that we may thinke it lawfull to swarue though neuer so litle from that profession which hÃ©e commaundeth and requireth in hys word To be short here is that securitie which ought to confirme the true worshyppers of GOD set agaynst all the craftes and croked counsailes which they inueÌ„t that do lose the cause of lyfe for the

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