Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	lord_n	1,391	5	3.9699	3	false

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

helpe him which neither trusted in him nor craued his helpe For we know what a proud stomacke that man had I bring forth one example but if we diligently weigh what hath caused all prophane men so stoutly to fight euen in good causes we shall finde that ambition was the chiefe cause that moued them No meruayle then though God did forsake them at the very pinch because they were vnworthy to fÃ©ele his helpe Thus Daniel expresseth that he was preserued safe because hee beleued in his god And the Apostle did meane this in the eleuenth chapter to the Hebrues when he sayth that some were saued or deliuered from the mouth of the Lyons by fayth Therefore he noteth the cause why Daniel was preserued and he stirreth vs vp vnto fayth But here must we learne what force is in the word of Beleuyng and what it doth conteine in it For the Prophet doth not simply say that he was preserued because that he beleued the God of Israel to be the true onely God the maker of heauen and earth but because hee committed his life vnto God because he rested wholly vppon his grace because he assured him self most certainely that he could haue none other but a happy end if he serued him Because therefore that Daniel was certainly persuaded that his life was in the hand of God and that he did not trust in him in vayne and that he did ieopard him selfe boldly without all feare for the true worship of God therfore he sayth that he beleued in God. We sÃ©e therfore that this word of Beleuing is not taken so barely as the Papistes do dreame for hereof came that fond imagination of their implicate and intricate faith and of the dead faith or faith without forme for they suppose that faith is nothing els but a confused conceiuyng of the Godhead When we conceiue then that there is a God the Papistes do counte it to be faith But the holy ghost doth teach vs farre otherwise For we must remember that saying of the Apostle that we do not beleue God aright vnlesse we be persuaded that he is the rewarded of al that sÃ©eke him Wherfore this persuasioÌ„ is included in faith that God doth not deceaue his worshippers Now we must marke the maner of seking god God therfore is sought not by any foolish arrogancy as though we could by our merites binde him vnto vs but he is sought by faith he is sought by humility he is sought by prayer Therfore when we know this that God is the rewarder of all those that seke him that we know how he must be sought this is the true faith So Daniel doubted not but the God would be his deliuerer because he was fully persuaded of that true Religion which he had learned of a child and whereunto he fully trusting called vpon God continually This was then the cause of his deliueraunce In the meane time it is certaine yet that Daniel did not beleue God as though hee had bene already instructed of the end and successe For he rather committeth his life vnto God because he was ready to dye Therfore Daniel could not know this before he was cast into the denne and deliuered vnto the Lyons whether God would deliuer him as we haue also sene before in his felowes God if he will can deliuer vs but if not we are ready to worshyp him and we will not obey thy commaundement And if Daniel had bene taught before of that which did come to passe afterward his constantnes had ben worthy of no great prayse but because hee would boldly suffer death for the true worship of his God and could deny him selfe and renounce the world this is a true and vndoubted proofe of his faith and constancy Therfore he beleued in God not that he hoped for such a miracle but because he knew that hee should be happy if he remained stedfast in the pure worship of God Euen as Paul sayth Christ is to me aduauntage both in life and death Therfore Daniel resteth wholly vppon the helpe of God and shutteth his eyes as concernyng the ende that should folow neither was he ouer carefull for his lyfe but because his minde was lifted vp to the hope of a better life therefore although hee should haue dyed an hundreth deathes yet would not he cease to beleue For our belefe extendeth it selfe beyond the boundes of this transitory and corruptible life as is well knowne to all the godly 24 And by the coÌ„maundement of the kyng these men which had accused Daniel were brought were cast into the denne of Lyons eueÌ„ they their children and their wiues and the Lyons had the mastry of theÌ„ and brake all their bones in peeces or euer they came at the ground of the denne By this circumstance the power of God did shine forth more manifestly in sauing Daniel because they were straightway torne in pÃ©eces of the Lyons which had wickedly accused him But if any man should say that the Lyons were full or that there was some other cause why Daniel was not torne in peeces wherfore then wheÌ„ he was draweÌ„ forth were the beastes straightwayes so mad that they did teare deuoure not onely one man but a great coÌ„pany Of many nobles none escapeth safe Then are their wiues like wise cast into them and also their children but the Lyons could scarce be able to deuoure so many yet euery one of them perish both great small How then escaped Daniel We sÃ©e that God by this comparison would make manifest his power lest any man should obiect that Daniel was forsaken of the Lyons because they were now ful did not desire the pray For then they would haue bene coÌ„tented with thrÃ©e or foure men but now they deuoure both men womeÌ„ and children Hereby then it appeareth that the mouthes of the Lyons were bridled by God seing that Daniel was safe a whole night and they were killed as soone as they were cast into the denne because we sÃ©e agayne that the beastes were driuen to a sodayne rage that they did not tary till they came to the grounde but did teare them as they were fallyng The Prayer GRaunt almighty GOD seyng that we are created by thee and placed in this world and that we are also nourished by thy liberality to this end that our lyfe should be coÌ„secrated vnto thee graunt we beseech thee that we may be ready both to liue and to die vnto thee and that we seeke none other thyng but to maintayne the pure and sincere worship of thy name Furthermore that we may so rest vpon thyne onely helpe that we doubt nothing to breake thorow all dangers and to offer our selues to present death as oft as it shall please thee beyng comforted not onely with thy promise which is eternall but by so many experimentes which thou hast geueÌ„ of olde that we at this day should know thy power to be still of such force that

they did know that he was the executor of Gods iust iudgement and also that he was their gouernour and must be holden in the stead of their lawfull kyng Seyng then that Daniel was gently intreated of the king and was by the law of warre made an exile it was his part to kepe fidelitie vnto his kyng although he did exercise tyranny agaynst the people of god This was the cause why he conceiued such sorow by the grysely vision Some thinke that hee was rauished in spirite but me thinke that this doth better agrÃ©e For he doth not simply say that he was astonished but also that he was troubled afrayde in his owne cogitations Yet this is to be noted that the Prophetes were straungely moued when God did pronounce his iudgementes by them Therfore so oft as God ordeined his Prophetes to publish great calamities they were moued with diuerse affections For of the one part they pitied mans miseries whose destructions they did sÃ©e draw neare yet did they pronouÌ„ce boldly that which was commaunded them of God so that sorow did neuer let them but that they did their office boldely and constantly And we may sÃ©e both these thinges in Daniel Wherfore this was of good affection that he so sorowed for the kyng that he was speachles almost an houre And whereas the kyng biddeth him be of good courage and forbiddeth him to feare here do we sÃ©e painted the careles security of theÌ„ which haue not yet perceaued Gods iudgement and vengeance The Prophet is afraide and yet is he without all daunger For God doth not manace him in any pointe but contrary the punishment which hee sÃ©eth appointed for the kyng geueth him some hope of the deliueraunce to draw neare Why is he theÌ„ afrayde Forsoth the faithfull euen wheÌ„ God spareth theÌ„ and sheweth him selfe mercyfull vnto theÌ„ yet can they not consider his iudgementes without feare because they do know that they are also gilty of the same and worthy of the same punishmentes but that God dealeth more mercyfully with them Agayny they neuer put of maÌ„s affections and so pitie compelleth them to lament wheÌ„ they sÃ©e the wicked destroyed or their vengeance draw neare For these two causes are they in heauines and sorow But the wicked although God do openly sommon them and set his punishmentes before them are nothing moued but stand amased and either do deride his power openly or count his threatnynges fables whiles they be clapt in the neckes Such an example the Prophete setteth vs forth to be sÃ©ene in the king of Babylon who saith Beltsazar be not afrayde Let neither the dreame nor the interpretation thereof feare thee Yet Daniel was afrayde for his sake But as I sayd before the faithfull although they perceiue God to be mercyfull yet do they feare the wicked so long as they rest in their securitie are not moued nor troubled with any threatnynges Daniel adioyneth the cause of his sorow My Lord sayth he let this dreame be to thyne enemyes and the interpretation therof to thyne aduersaries Here Daniel declareth why he was amased euen because he desired such a horrible punishment to be turned away from the kinges person For although he might worthyly haue abhorred him yet he did reuerence the power that was geuen him of god Let vs learne then by the example of this Prophet to pray for our enemies and chiefly to pray for kynges though they be tyrantes if God hath geuen vs into their handes For although they be vnworthy of any prayer or any office of humanitie yet because they are set ouer vs not without Gods expresse pleasure let vs beare their yoke patiently not onely for wrath as Paul admonisheth but euen for conscience sake Otherwyse we are not onely rebellious vnto them but vnto god Howbeit of the contrary part Daniel declareth that he is not so ouercome with any affectioÌ„ of pity but that he will go forward in his office and vocatioÌ„ and sayth 17 The tree that thou sawest which was great and mighty whose height reached vnto heauen and the sight therof through all the world 18 Whose leaues were fayre and the fruite therof much in it was meat for all vnder the which the beastes of the field dwelt and vppon whose braunches the foules of the heauen did sit 19 It is thou O kyng thou art great and mighty for thy greatnes is growen and reacheth vnto heauen and thy dominion to the endes of the earth Here we do sÃ©e as I haue touched that Daniel did sÃ©e his duety to the kyng that he dyd not forget his propheticall office but boldly executed Gods commaundement And this diuersitie is to be noted for there is nothyng more hard to the Ministers of Gods word theÌ„ to kepe this mediocritie For some vnder the pretense of zele do thunder and forget that they are men breathyng forth nothyng but onely bitternes shewyng no signe of beneuoleÌ„ce So commeth it to passe that their wordes are of none authoritie their admonitions are abhorred So make they the word of God to be lothed and euill spoken of when they go about to terrifie men so rigorously without any signe of compassion or sorow for them Others which are cowardly or rather which are deceitfull flatterers and bury with sileÌ„ce most great and greuous sinnes do alwayes pretend that neither the Prophetes nor the Apostles were so feruent that they cast of all humane affections Thus do they delite miserable men and destroy them with their flatteries But our Prophet as all the others do the like sheweth here a meane way which the seruaunts of God must hold and kepe So Ieremy conceiueth sorow and grief of hart by his heauy and greuous prophecies and yet doth he not turne froÌ„ bold rebuking and most greuous threatnynges for both were godly So do all the rest for this many tymes is sÃ©ene in the Prophetes Daniel therfore of the one part pitieth the kyng of the other because he knoweth that he is the preacher of Gods veÌ„geance he is not afrayde for any daunger but setteth forth boldly vnto the kyng that punishment that he had despised Hereby also do we collect that he was astonished because hee feared the tyraunt as many dare not mute nor once opeÌ„ their lippes when a message that may brÃ©ede hatred is committed vnto them or that may styrre the wicked to rage But Daniel was not stricken with any such feare but onely because he desired that God would deale mercyfully with hys Prince For he sayth here Thou art that king He speaketh not doubtfully neither by circumstances neither doth hÃ©e bring it in obscurely and darkely nor yet vse many excuses but with open mouth he doth pronounce kyng Nebuchadnezer to be signified by that trÃ©e that he had sÃ©ene 20 Whereas the kyng saw a watchman and an holy one that came downe from heaueÌ„ and sayd Hew downe the tree and destroy it yet leaue the stumpe of the rootes therof in the earth and with a

cause why I should finde fault wyth hym or murmure agaynst hym as though he hath bene ouer seuere agaynst me Therefore I confesse what punishment soeuer I sustayne I was worthy of it Why For all the wayes of the Lord are iudgement that is there is great vprightnes in them Furthermore all his workes are truth that is there is no vnequall thing found in them neyther any deceitfull thyng but great righteousnes shall shine in them euery where We sÃ©e then how Nebuchadnezer doth condemne hym self by hys owne mouth with these words whiles he declareth the righteousnes of God in all hys workes Neyther doth thys generality hinder that Nebuchadnezer should not set hymselfe gilty openly and frÃ©ely before the iudgemeÌ„t seat of God but this word hath more hehemency whiles he beyng admonished by hys owne example doth confesse vniuersally that God is iust and whatsoeuer he doth is right and true And thys poynt is worthy to be noted For many can easely prayse Gods iustice and equity when they haue all thinges at their owne hartes desire but if God beginne once to deale sharply with theÌ„ then poure they forth their poyson and beginne to quarell wyth God and to accuse hym of iniustice and cruelty Wherefore in that that Nebuchadnezer doth here coÌ„fesse without exception that God is iust and true in all hys workes when as he was so seuerely punished this confession is not fayned for that which he speaketh must nÃ©edes come forth of the inward and liuely fÃ©eling of the hart because he had tasted the rigour of Gods iudgement Now in the end is added That he can humble them that walke in pride Here Nebuchadnezer doth disclose hys owne sinne and shame more plainly and he is not ashamed to confesse hys fault before the whole world seyng that the punishment was euident Wherefore like as God would haue hys madnes to be detested of all men when he executed such a terrible example of so horrible a punishment vpon hym so doth Nebuchadnezer now come forth and testifie that he did worthely suffer this so greuous punishment because in dÃ©ede he was to proud And here do we sÃ©e the power of God ioyned with hys iustice as was sayd before He doth not attribute vnto God any Tyranny that should be lawles For wheÌ„ Nebuchadnezer hath confessed all the wayes of God to be iudgemeÌ„t straight wayes after he saith of himselfe that he was proud Wherfore he doubteth not to set forth his shame before meÌ„ that he might glorify god And thys is the right way to prayse God not onely when we confesse our selues to be nothyng but also when we recount our vices agayne when we do not onely knowledge wythin our selues and in our owne consciences that we are wicked and worthy to be condemned before God but testify the same wyth open mouth before all mortall men so oft as shall be necessary And when the word of humilitation or humbling is named it is to be referred to that outward abbasing and casting downe when God cast Nebuchadnezer forth into the woodes to liue among the wilde beasts Howbeit he was also humbled after an other sort euen as one of the children of God. Seyng then there be two kindes of humiliation Nebuchadnezer speaketh of the first where God doth cast down and deface the proud Thys is one kynde of humbling which hath no fruit vnlesse the Lord do afterward gouerne vs wyth hys spirit of humility Thus Nebuchadnezer doth not here comprehend the grace of God which yet should haue had the chiefe prayse neither yet doth he describe in thys decrÃ©e whatsoeuer were to be required of a godly man that had bene long exercised in the schole of God but yet he maketh it manifest that he had much profited vnder Gods corrections when he attributeth vnto hym the most high power and ioyneth thereunto the commendation of iustice and equity The Prayer GRaunt almighty God seyng thys sinne of price is so fast fixed in all our hartes euer since we haue bene corrupted in our father Adam graunt that we may learne to examine our selues throughly that we may be so displeased wyth our selues as becommeth vs and that we may perceaue that there is no wisdome neither equity but that commeÌ„th from thee onely so that we may flie vnto they mercy and that we may confesse our selues worthy to be iudged to eternall death and yet trusting to they mercy which thou hast vouchedsafe to offer vnto vs by thy Gospell and beleuing in the mediator whom thou hast geuen vnto vs we may doubt nothing to flye vnto thee and to call thee father that we beyng regenerate by thy spirite may walke in true humility and modesty whiles at the length thou do rayse vs vp vnto that heauenly kingdome which is purchased for vs by the bloud of thine onely begotten Sonne Iesus Christ our lord Amen Chap. 5. The Texte KIng Beltsazar made a great feast to a thousand of hys Princes dranke wine before the thousand DAniel doth here declare and history which was done at the same tyme that Babylon was taken but in the meane season hee leaueth the iudgement of God to be considered of the readers of the which the Prophetes prophecied before the people was banished Here doth he not vse a propheticall stile as we shall sÃ©e afterward but is content wyth the simple narration but the vse of the history may be learned by those wordes which folow Therfore it is now our dutie to weigh in this history that which may make to the edification of fayth and of the feare of god In the first place we must note the tyme in the which Beltsazar did celebrate thys feast Now the seuenty yeares were passed froÌ„ that tyme that Daniel was brought into exile For although Nebuchadnezer were called afterward the father of Beltsazar yet is it manifest enough that Euilmerodah was betwixt them two And Euilmerodah raigned thrÃ©e and twenty yeares Other also number two kings before Beltsazar for they do put Regassar after Labassardach which two make eight yeares more Metastenes sayth so many do folow hym But it is manifest that Nebuchadnezer the great which brought Daniel away which was the sonne of the first Nebuchadnezer raigned 45. yeares Other do transferre two yeares to hys fathers Empire Howsoeuer it is he obtayned the kinges power 45. yeares Now adde moreouer 23. yeares to Euilmerodah which will make thrÃ©escore and eight Beltsazar also raigned 8. yeares Therfore we sÃ©e 72. yeares to be passed after Daniel was caried away captiue Metasthenes reckeneth 30. yeares in the raigne of Euilmerodah and moreouer there are added vnto hym 8. yeares So should the yeares be more then fourescore And this is probable enough Although it sÃ©emeth that Methasthenes erred in this that he made diuerse kinges seyng they were onely diuerse names For Herodotus doth not call thys king of whom now meÌ„tion is made Beltsazar but calleth hys father Labinetus hym also by the same name Therfore

he doth not boast of his merites as I haue sayd but he would that the deliueraunce offered him froÌ„ heauen should be a witnes of the true and pure worship of God that he might make king Darius ashamed and that he might shew that all superstitions are wicked especially that he might admonish him of that sacrilegious decrÃ©e wherby hee did arrogate vnto him selfe the highest dominion so that he abolished as much as lay in him the whole deitie Therefore that the Prophet might admonish the kyng hereof he saith that his cause was iust And that the solution may bee the more easie we must note that there is a difference betwixt eternall saluation and speciall deliueraunces God doth deliuer vs from eternall death and doth chuse vs vnto the hope of eternall life not because hee findeth any righteousnes in vs but because he hath chosen vs frÃ©ely and therfore doth he make perfect in vs his worke without any respect of workes Therefore for as much as belongeth to eternall saluation there can be no respect of iustice because when God will search vs he shall finde nothing but cause of damnation But as concernyng particulare deliueraunces there God can looke on euery mans iustice not that it is our owne but whom he gouerneth with his spirite that they may obey his vocation to theÌ„ also he reacheth forth his hand and if they be in ieoperdy for that they study to obey him he deliuereth theÌ„ This is as if a maÌ„ should say that God fauoreth good causes but this perteineth nothing to merites Therefore as concerning this place the Papistes dote ouer childishly which do thereby gather merites For Daniel meaneth no other thyng but to maintaine the pure worship of the onely God as though he should say that God did not onely make a counte of him but that there was an other cause of his deliueraunce that is because God would shew in dede and by experience that his cause was iust He addeth and also before thee O king I haue commited no wickednes It is certayne that the Prophet did violate the kynges commaundement Wherefore then doth he not willingly confesse this yea why doth he affirme that he had not trespassed against the king Verely because he had faithfully behaued himselfe and serued the king iustly and vprightly in all thinges he might purge himselfe of the sclaunder wherwith he was charged that he had despised the kinges commaundement For Daniel was not so bound vnto the kyng of the Persians but that God might chalenge vnto himselfe that which can not be taken from him We know that earthly Empires are ordayned of God but vnder this coÌ„dition that he should lose nothing of his right but that hee alone should haue the preeminence aboue all other and that all Maiestrates and rulers and whatsoeuer is hygh in the world should bee brought vnder and be subiect to his glory Because therefore Daniel might not obey the kinges decrÃ©e vnlesse he denyed God as we haue sÃ©ene before he trespassed not againct the kyng when he went forward constantly in that exercise of holynes whereunto hee had accustomed himselfe that is in praying vnto God thrise a day And that this may be more euident that sentence of Peter must be remembred feare God honour the king These two are ioyned together so that the one can not be separate from the other Wherefore the feare of God must go before that kinges may obtayne their authority For if any man beginne at the reuerence of an earthly prince setting God aside he doth wickedly for this were to peruert the whole order of nature Therefore let God be feared first of all theÌ„ let earthly Princes enioy their authority yet in such sort that God be preferred aboue all as I haue sayd Daniel therefore doth defend himselfe by Gods right that he had committed no trespasse against the king euen because he beyng compelled to obey the commaundement of God despised that which the king commaunded on the contrary For earthly Princes depriue themselues of all authority when they rise vp against God yea they are vnworthy to be counted amongest the company of men We ought rather to spit in their faces then to obey them when they deale so proudly and stubbernly that they will spoyle God of his right and as it were occupy hys throne as though they could plucke hym downe from heauen This is the sense of this place 23 Then was the kyng excedyng glad for hym and commaunded that they should take Daniel out of the denne so Daniel was brought out of the denne and no manner of hurt was found vpon him because he beleued vpon his God. Daniel confirmeth that which he spake before of the affection of king Darius Therefore as he returned sorowfull into his palace abstained from meat and drinke and cast away all pleasures and delicates so also hee reioyced when he heard that the holy seruaunt of God was so maruelously deliuered from death Afterward he addeth and by the commaundement of the king Daniel was brought out of the denne and no manner of hurt was found on hym This could not be ascribed to fortune Therefore God did declare his power that Daniel escaped so safe that the LyoÌ„s did not touch him Doubtles he should haue bene torne in pÃ©eces if God had not shut the Lyons mouthes but this also did make very much for the amplifiyng of the miracle that no hurt was fouÌ„d vpon his body nor any signe that the Lyons had once touched him Therfore that the Lyons did so spare hym it was done by the secret counsel of god And this was also more manifestly knowne wheÌ„ hys false accusers were cast into the denne because they were straight way torne in pÃ©eces and deuoured of the Lyons as we will shew hereafter But the reason is to be noted which is added that he was preserued because he did beleue in his God. For many tymes we sÃ©e that some man maintayneth a good cause and yet it hath very euill successe because he taketh in hand to do that by his owne wisdome policy and industry which otherwise were worthy some commendation It is no meruaile then though they be many times destitute of good successe which yet vndertake to mayntayne good causes as appeareth in al prophane persons For the histories of all ages do shew that often tymes euen they which haue taken in hand good quarels haue perished which came to passe by the wicked confidence that they had in themselues euen because they were not bent to serue God but rather sought prayse and worldly fame Wherefore as ambition caried them away so also they flattered themselues in their owne counsailes And hereof came that saying of Brutus that vertue was but a vayne thing because he thought that he was euill intreated when he had fought for the maintenaunce of the liberty of the people of Rome and yet found the Gods not fauourable but angry against hym As though forsooth that God were bound to

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