Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abundance_n	church_n	zion_n	24	3	8.7662	4	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

power or wisedome of this world do blinde our eyes at any tyme but that we may direct our sight eyes and senses alwayes to behold the kingdome of thy Sonne and that we may so be there fixed that nothing may hinder vs to hast forward in the course of our vocatioÌ„ whiles that at the length we may come to the marke which thou hast set before vs and vnto the which thou doost call vs at thys day by the trumpe and preachyng of thy Gospell and that at the length thou wilt gather vs into that blessed eternitie which is purchased for vs by the bloud of this thy Sonne and that we may neuer be broken by thys stone with the wicked world but that beyng strengthned with his power we may by him be raysed vp aboue all the heauens Amen 44 And in the dayes of these kinges shall the God of heauen set vp a kingdome which shall neuer be destroyed and this kingdome shall not be geuen to an other people but it shall breake and destroy all the other kingdomes and it shall staÌ„d for euer The God of heauen shal theÌ„ rayse vp a kingdome which shall neuer be destroyed neither shall this kingdome be geuen to an other people it shall destroy all and it selfe shall for euer The which comfortable promise of this eternall kingdome doth not onely pertaine to the person of Christ who is the onely king that liueth and raigneth for euer but also to hys Church which is the whole body of his kingdome to all his people and subiectes and to euery particular member and person of the same Thus doth this eternall king communicate his eternitie to all his because he will haue alwayes a kyngdome in this world though the world can not alwayes sÃ©e it and he doth regenerate al his true subiectes of thys kingdome with his eternall spirite into euerlastyng lyfe to raygne wyth hym in hys kingdome for euer Therfore the perpetuity of this kyngdome of Christ is true after two sortes besides the eternitie that is in the person of Christ first in the whole body which is the Church who though it be often tymes so scattered that it do not appeare in mans eyes yet doth it neuer vtterly perish but God doth preserue it by his secret and incomprehensible wisdome and power so that it shall remayne for euer Secondly in euery one of the faythfull there is an other perpetuity because they are borne agayne by the incorruptible sÃ©ede and beyng borne by the spirit of God are not onely the mortall children of Adam but they cary the heauenly lyfe in themselues because the spirit which is in them is life as Paul sayth to the Romaynes And we sÃ©e how thys kingdome hath bene eternall euer since the doctrine of the Gospell hath bene preached For though the Church haue sÃ©emed sometymes as it had bene buried yet God gaue life in the very graue of Idolatry and ignoraunce vnto hys elect And now how is it come to passe that the children of the Church the souldiours of Christes kingdome are come forth as it were of the graue in such aboundaunce but that the Lord hath mercy vpon Zion because hys tyme appointed is come and therefore his seruauntes delite to builde vp Zion yea he himselfe wyll builde it and his glory shall appeare and the heathen shall feare and all the kinges of the earth at his glory and the people which shall be as it were new created shall prayse the Lord. Furthermore Daniel sayth that this kingdome can not be translated from one to an other as the first was from Baltazar to Darius the second from Darius to Alexander the thirde from that cursed kinred of Alexander and hys Princes to the Romaines The fourth of the Romaynes was turned not onely to straungers of forraine nations but to swineherds as Iustine writeth to beastes as was Heliogabalus to monsters in nature as was Nero and Caligula and such lyke like as also as the Gospell did grow it continually decayed because it was so manifest an enemy to Christes kingdome But as for Christes kingdome neither can Christ be spoiled of his power and dominion neither yet we his members can lose this kingdome whereof hee hath made vs pertakers Therefore Christ raigneth for euer as well in hym selfe as in hys members without any perill of alteration for we shall be preserued for euer by hys grace and hee hath receaued vs into hys protection that wee can not perish Iohn 10. We that are kept through his power by fayth as Peter sayth may be sure and quiet for what so euer the world and the deuill deuise against vs we shall for euer remayne safe and sure in Christ And thus would Daniel haue all men to sÃ©e that there is no stabilitie any where how great so euer the power or glory appeare but onely in Christ Where Daniel sayth that this stone was hewen forth of the mountaine without handes he declareth that nothing in Christes kingdome is wrought by mans power but all things in the saluation of man are wrought by God as Isa. 63 Because the Lord did sÃ©e no helper in the world he armed himselfe with hys owne strength Agayne herein we note his lowe and base beginning like vnto a stone that had no forme nor fashion Which both are compreheÌ„ded in Micha where he sayth Thou Bethleem Ephratha art the least amongest the thousandes of Iuda yet foorth of thee shall hee come vnto me that shall be the ruler in Israell whose goynges foorth haue bene from all eternitie Thus Daniel would aunswere mans grosse imaginatioÌ„s which might thinke that because Christes glory did not appeare so great at the first as in the kingdomes of the worlde and because yet his kingdome is vnder the crosse that therefore it were not to be regarded and would haue vs to lift vp our eyes to the heauens and behold Gods power herein who worketh his glory contrary to mans iudgement 45 Where thou sawest that the stone was cut out of the mountayne without handes and that it brake in peeces the yron the brasse the clay the siluer and the golde so the great God hath shewed the king what shall come to passe hereafter and the dreame is true and the interpretation thereof is sure Thys must we alwayes consider that our Sauiour Christ sayd vnto Pilate that his kingdome is not of this world no man can sÃ©e how it springeth or spreadeth how soeuer the children of this kyngdome be dispersed or scattered and be neither named nor knowen in the world yet is it certayne that this kyngdome of God and hys Christ remayneth safe sound though neither Eliah nor any other man can sÃ©e it and that this kyngdome shall ouercome all powers that stand vp agaynst it Â¶ The Prayer GRaunt almighty God seing thou hast made it open and knowne vnto vs by so many so cleare and most sure testimonies that we may looke for none other redemer then

then others so should we vse the grace of God hys holy spirite to instruct others For it is not enough for a man hym selfe onely to absteine from euill vnles he helpe others and ioyne them also with hym into the societie of goodnes and true holynes The which example may teach vs our dueties now and at all tymes 8 But Daniel purposed in his hart not to be polluted with the portioÌ„ of the kynges meat and drinke and he desired of the master of the Eunuches that he might not be polluted Heare agayne Daniel declareth that he had alwayes his heart bent to auoyde all thyngs that might any way pollute him and make hym forget hym selfe and hys state But here some do doubt whether any such matter were in the meate and the drinke that Daniel ought to absteyne from them For this semeth some note of superstition And we know that all thynges are pure vnto the pure which rule is true in all worldes Agayne we do read no such thing of Ioseph And it is very lyke that Daniel afterward did vse such meates when hee was in hys great authoritie with the kyng Wherefore this was not alway obserued of Daniel and therefore it may seme now either an vnaduised zeale or to much singularitie To this may be aunswered that God allowed it in Daniel in hys felowes as it were by miracle preseruyng them fayre lykyng in theyr mournyng strayte dyet and therfore it is not to be doubted but by Gods spirit they were thus at the first moued to absteine for a tyme froÌ„ the kyngs delicates and so to recorde that they were exiles and captiues brought from the holy Citie and the holy kinred of Abraham into an Idolatrous countrey and people whose maners were abominable vnto them And so they counte theyr fine meates and dayntie fare pollution and abomination for the consequence that would haue ensued if they had gredyly geuen them selues vnto them For Daniel knew the daunger that they should haue bene corrupted with heathnish maners if they had thus at the first geuen them selues vp to haue bene abused with sumptuous fare and princely dishes Wherefore absteynyng from them he kepeth hys mynde in reuerence to God he reteyneth the remembrance of hys owne state and countrey hÃ©e disapoynteth the kyng of hys crafty purpose and groweth into more credite through Gods prouidence Â¶ The Prayer GRaunt O most mercyfull God that so long as we wander in this wretched world we may so take our meate and drinke for the infirmitie of our flesh that we neuer be corrupted by fine fare wherin the flesh deliteth neither yet by any foolish superstition nor that we be drawne away at any time from temperance and sobrietie but let vs alwayes remeÌ„ber so to vse our aboundaunce that when we abounde in all things most plentifully we may geue our selues to moderate abstinence continually as also that we may patiently beare all pouertie and hunger when it commeth and that we may so vse libertie in our meates and drinkes that alwayes the glory of thy name O Lord may be before our eyes and that such frugalitie may appeare in all our lyfe that we may continually seke that sacietie and fulnes wherby we shal be saciate for euer most aboundantly when the glory of thy countenance shall appeare vnto vs in the heauens through Iesus Christ our lord Amen 9 Now God had brought Daniel into fauour and tender loue with the chief of the Eunuches 10 And the chief of the Eunuches said vnto Daniel I feare my Lord the king who hath appointed your meate and your drinke therfore if he see your faces worse lykyng then the other children which are of your sort theÌ„ shall you make me lose myne head vnto the kyng 11 Then sayd Daniel to Melzar whom the chief of the Eunuches had set ouer Daniel Hananiah Mishael and Azariah 12 Proue thy seruauÌ„ts I besech thee ten dayes and let them geue vs pulse to eate and water to drinke 13 Then let our countenaunces be looked vpon before thee and the countenaunces of the childreÌ„ that eate of the portion of the kynges meate and as thou seest deale with thy seruauntes 14 So he consented to them 15 And at the end of ten dayes theyr countenaunces appeared fayrer and better lykyng then all the childreÌ„ which dyd eate of the kyngs meat Â¶ The Meditation Where it is written that God gaue Daniel fauour with the chief Eunuch we must consider the goodnes of GOD toward hys seruauntes how he turneth the cruell hartes vnto mercy and pitie that we may be the more bold to go forward with Gods busines thorow all daungers For this may many tymes come to passe that we can not do the office wherunto God hath called vs without preseÌ„t daunger of lyfe as that he should accompt the kynges meat a pollution which was but a captiue and a prisoner could not be without great dauÌ„ger as appeareth by the Eunuches aunswere and because we would flye such dauÌ„gers we waxe cowardes and sluggish many tymes Daniel therfore to encourage vs in Gods matters declareth that God gaue hym fauour with this Eunuch to teach vs to cast our care vppon God when any worldly terrour or manaces of men would terrifie vs from the folowyng of Gods spirite And here we perceyue that it is in Gods hand to turne theyr hearts which rage agaynst vs so that he caÌ„ deliuer vs from all perill when he pleaseth Thus God caused the kyng which might haue vsed hym as a slaue to commaunde hym to be vsed as a Princes child and hys gouernour also to be very fauorable vnto hym Wherby we gather this generall doctrine that mens hearts are gouerned by God so that hee can mollifie all fearcenes and cruelty and make wolues lyke lambes so oft as it lyketh hys good pleasure As for example when hys people came forth of Aegypt God gaue them such fauour that the Aegyptians deliuered vnto them all theyr chief iewels and ornamentes Now it is playne that the Aegyptians hated them neuertheles What causeth them then to bryng foorth to the Israelites all theyr pretious iewels Onely the Lord God of the Israelites who euen then put into theyr hartes new affections And so of the contrary must we knew that it is in Gods hand to make our dearest frendes our greatest enemies Wherfore we must seeke God in all thynges Truth it is that GOD frameth formeth some from their byrth to be either milde or cruell but he doth not this onely for once but dayly and continually when it so pleaseth hym Lyke as also he lighteneth the myndes or blyndeth them euery houre and momeÌ„t at his pleasure so that the most wise shall sometime sÃ©e nothyng where the most simple shall finde great comforte Wherfore we may learne that mens hartes and myndes are so gouerned by Gods secret inspiration that he chaungeth them at hys good pleasure and therfore that we nede not much to feare our enemyes who

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