Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	father_n	king_n	son_n	7,892	5	5.4436	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

he was a valiant warrior and was in great estimation yet is there no mention made of hym in thys place But whereas Xenophon doth rehearse that Cyaxares who is here called Darius was the father in law of Cyrus and that he was in great honor and authority it is no meruaile though Daniel do name the kyng himselfe because Cyrus was content wyth the power the prayse and the renowme of the victory and he was well coÌ„tent that his father in law should haue the title whom he saw to be aged and worne But thys is vncertayne whether thys were the sonne of Astyages and so the vncle of Cyrus or no. For many historiographers consent together in thys that Astiages was the GraÌ„dfather of Cyrus that he maried his daughter to Cambyses because he had learned of the Astrologians that the childe that should be borne of her should be the Lord of all Asia And they tell many things beside how he commaunded Cyrus in hys infancy to be slayne but because these things are vncertayne I do passe ouer them Me thinke this is like to be true that Darius was both vncle and father in law to Cyrus Although if we do beleue Xenophon he was not yet maryed when Babylon was woonne For this hys father in law or vncle being vnable to deale wyth the Babylonians and Assyrians called Cyrus to ayde hym Howsoeuer it is thys that the Prophet sayth may agrÃ©e well enough that Darius the kyng of the Medes receaued the kyngdome because that Cyrus although he was more mighty and of greater authority yet wyllingly yelded vnto hym to be the kyng of Babylon and so was he kyng but by title onely ouer the Chaldees Â¶ The Prayer GRauÌ„t almighty God that that example of thy wrath which thou hast once shewed against all the proude may be profitable vnto vs at this day and that we being admonished by the punishment of thys one man may learne humbly and modestly to behaue our selues and neuer to desire any such dignity as may displease thee but that we may so coÌ„tinue in our owne state as we may serue thee and may sanctify and glorify thy holy name that we desire nothing separate froÌ„ thee that we may so beare thy yoke in this world suffer our selues to be gouerned of thee that we may come in the end to that blessed rest and enheritaunce of thy heaueÌ„ly kingdome which thou hast prepared for vs and which is purchased for vs by the bloud of thyne onely begotten Sonne Amen Chap. 6. The Text. IT pleased Darius to set ouer the kingdome an hundreth and twenty gouernors which should be ouer the whole kingdome 2 And ouer these three rulers of whom Daniell was one that the gouernors myght geue accomptes vnto them and the kyng should haue no domage HEre may we beholde agayne how God alway cared for hys Prophet and that not so much for his owne sake onely or any priuate respect as for that some comfort might come to the miserable exiles and captiues by hys meanes and diligence For God purposed to reach forth his hand by Daniel And we may call hym worthely the hand of God that streÌ„gthned the Iewes For it is certayne that the Persians as they were a barbarous people of their own nature would haue bene no more gentle Lordes vnto the Iewes had not God set vp his seruaunt Daniel as a meane to succour them Thys then is to be noted that Daniel was chosen one of the thrÃ©e gouerners by Darius He had bene now the third vnder king Beltsazar though it were but for a moment yet thys myght haue brought hym into hatred wyth the new kyng because he had such honour geuen him But it is very probable that Darius was admonished of those matters which Daniel hath declared before that is to say that a hand did appeare vpon the wall that Daniel did declare the writing and that he was as an Herald sent from the heaueÌ„s to pronounce the destruction of kyng Beltsazar For vnlesse thys report had bene brought to Darius he could neuer haue gotten such authority with Darius For Darius had in hys army very many and we know that when one is a coÌ„querour by the sword he hath many hungery men about hym for all men are desirous of the spoyle Wherefore Darius would neuer haue taken vnto hym thys man beyng a straunger and a captiue to set hym vp in such honour and power vnlesse he had knowne hym assuredly to be the Prophet of God and hys Heralde in declaring the destruction of the Monarchy of Babylon And hereby we gather that this was the worke of God that he should be amongest the chiefe gouerners and the third in the kyngdome whereby he myght be more easily knoweÌ„ vnto Darius For if Daniel had bene cast down by kyng Beltsazar he had layne vnknowne at home but wheÌ„ he sÃ©eth him in princely apparell he enquireth who he is TheÌ„ he heareth by what meanes he came to so great honor so knoweth him to be the Prophet of God appointeth him to be one of the thrÃ©e gouerners Thus do we sÃ©e Gods prouideÌ„ce wherby he doth not onely preserue hys seruaunt wythout daunger but also prouideth for the wealth of the Church lest that the Iewes should haue bene oppressed more and more by this alteration 3 Now this Daniel was preferred aboue the rulers and gouerners because the spirite was excellent in hym and the king thought to set hym ouer the whole realme 4 Wherefore the rulers and gouerners sought an occasion agaynst Daniel concerning the kingdome but they could finde none occasion nor fault for he was so faythfull that there was no blame nor fault found in hym 5 Then sayd these men we shall not finde an occasion agaynst thys Daniel except we finde it agaynst hym concerning the law of hys God. Now the Prophet setteth forth the tentation that dyd arise sodainly which might haue driuen both hymselfe and the elect people to despayre but that God worketh miraculously For although onely Daniel was cast into the denne of the Lyons as foloweth yet vnlesse he had bene deliuered the condition of the whole people had bene more greuous and rigorous For we know how impudently wicked men do rayle against miserable innocentes when they do sÃ©e any aduersity towardes them If Daniel therefore had bene deuoured by the Lyons all men would haue raged against the Iewes wyth all their power God therefore did not onely herein exercise the fayth and patience of hys seruaunt but also he proued the Iewes by the same trial because they did sÃ©e themselues ready to suffer all extremity in the person of one man vnlesse God had sodenly holpen them as he did First of all Daniel sayth That he was preferred aboue all others because a more excellent spirite was in hym This doth not alwayes come to passe that they which are excelleÌ„t in wisdome or other such giftes haue also more authoritie and fauour For in kinges courtes

the tyrauÌ„t was greatly moued with these wordes but because hys end was come he was forced to suffer the voyce of the preacher And vndoubtedly God dyd bridle hys rage because he should not ryse vp agaynst Daniel In the end is added this word Peres for the word Vpharsin that his kingdome is diuided that is to say by the Medes and the Persians I doubt not but that God did signify by that word the destruction of the Monarchy which was at hand When he sayth therefore Vpharsin and they shall diuide he meaneth that this Monarchy can continue no longer because he will diuide it and breake it asunder But the Prophet doth allude very aptly to the diuision which was made betwixt the Medes the Persians and so was their shame encreased for the Babylonians were compelled to serue two sundry Lordes It is a great griefe wheÌ„ any people hath gotteÌ„ dominion farre and large and beyng afterward ouercome should be coÌ„pelled to beare the yoke of one Lord but when there be two Lordes this increaseth the griefe So therefore Daniel doth shew that the vengeaunce of God shall not be simple when the Monarchy of Babylon is scattered abroad and this shal also encrease the greatnes of the punishment that the Medes and the Persians shall rule ouer them But true it is that the Citie was taken by the strength and industry of Cyrus but because Cyrus did geue so great honor to hys father in law that he did willingly admit hym to the society of the kyngdome therefore the Medes and the Persians are sayd to haue diuided betwixt them that kyngdome although there was properly no diuision of the kingdome Cyrus afterward as he was rauished wyth an insatiable ambition and couetousnes was drawen forth into other warres But Darius who was aboue 60. yeares old as we shal sÃ©e afterward did remaine quietly at home He was of the Medes as is well knowne For if we shall beleue many historiographers his sister the mother of Cyrus was as it were banished into Persia because there was a prophecy of the greatnes of Cyrus Who because his GraÌ„dfather had geuen hym out to be destroyed did afterward reuenge this iniury yet not so cruelly but that he spared his life He was coÌ„tent that he should remayne in some honor and made hym a gouernor And after this hys sonne raygned ouer the Medes and Cyrus suffered it willingly Then Cyrus maried hys daughter So what for kinred and what for the loue of thys new affinity he was wylling to haue hym pertaker of hys Empire In thys seÌ„se doth Daniel speake of the diuisioÌ„ of the Monarchy to be at hand because the Medes and the Persians should diuide it betwixt them 29 Then at the commaundement of Beltsazar they cloched Daniel wyth purple put a chaine of golde about hys necke and made a proclamation concerning hym that he should be the third ruler in the kingdome It is meruaile that the king gaue such commaundement when he was thus roughly handled of the Prophet It appeareth that hys hart did then fayle hym For before he would haue raged wythout measure and would haue commaunded thys holy Prophyt of God to haue bene put to death How then doth it come to passe that he commaundeth hym to be appareled like a kyng and causeth hym to be proclamed the third in the kingdome Some thinke that thys was done because the lawes of the kinges of Babylon were in great reuerence yea their wordes were sure and whatsoeuer they spake was vnchaungeable inmoueable They thinke therefore that this came of the regard of hys honor that king Beltsazar did performe his promise But I suppose that he was first astonished when he heard the Prophet and so became like a blocke or a stone howbeit I thinke that he did thys for his owne safety For he myght haue bene brought into contempt with his nobles if he had not shewed some courage Wherefore that he myght shew hymselfe not to be moued he commaunded Daniel thus to be adorned as though that threatning had bene of no force He did not despise that which had bene spoken by the Prophet but he would haue hys Princes perswaded and all them which were at the feast that God did threaten onely to make theÌ„ afrayde but not to execute so greuous punishment And the kynges when they are most afrayde are yet very ware of this alwayes that they shew no signe of their feare for they thinke that their authority should therby decay Wherefore that he may kÃ©epe hys authority wyth hys subiectes he would sÃ©eme altogether careles and wythout all feare I doubt not but that thys was the deuise of thys tyraunt when he commaunded Daniel to be adorned with purple and princely ornamentes 30 The same night was Beltsazar the king of the Chaldees slayne and Darius of the Medes receaued the kingdome when he was 52. yeares olde Here Daniel sheweth briefly that this prophecy was fulfilled the same night as we haue sayd before that there was then a solemne feast because it was a feastiuall day which the Babylonians did yearely kÃ©epe and by thys occasion the Citie was betrayed by two gouerners Gobria and Gabatha for so they are named of Xenophon And in this place do the Hebrue rabbines vtter their impudeÌ„cy and ignoraunce as they are bolde to bable after their manner of thinges vnknowne For they say that the kyng was slaine because that one of the Garde heard the voyce of the Prophet and therefore would execute that iudgement of God as though forsooth that the iudgemeÌ„t of God should depend of one prophane mans wyll or pleasure Wherefore passing ouer such childish trifles we must remember the truth of the history that Beltsazar was taken in hys feast when he had made hymselfe dronken and rioted wyth his noble men and concubines In the meane time we may obserue the meruelous mercy of God toward the Prophet For it was not possible but that he was in daunger amongest the rest For he was clothed with purple wythin an houre after the Medes the Persians entred the Citie In that tumult he could not haue escaped if God had not couered him with the shadow of hys hand We sÃ©e therefore how God careth for hys and deliuereth them from most great daungers as though he did draw them forth of the graue And there is no doubt but that this holy Prophet was sore troubled in that tumult for he was no stocke But it was necessary that he should be thus exercised that he might know the God was the kÃ©eper of hys lyfe and that he should therefore prepare himselfe more readily to serue hym because he dyd sÃ©e that there could be nothing better then to cast all hys cares vpon God. Daniel sayth further that this kingdome was translated vnto the king of the Medes whom he calleth Darius but Xenophon calleth hym Cyaxares Howbeit thys is certayne that Babylon was taken by the power and industry of Cyrus for

almost throughout the East For the Medes and Persians bare rule from the Sea vnto Aegypt Seyng then the Empire was so large Daniel doth not without cause say that the decrÃ©e was proclamed throughout the earth Peace be multiplied vnto you We know that kynges do thus faune vpon their subiectes and vse gentle prefaces that they may more easily obteine their purposes and also that they may haue them more obedient subiectes And this is a thyng that costeth them nought to wish peace to their subiectes And in the meane tyme as I haue sayd by this bayte they do often times sÃ©eke fauour to prepare their subiectes to further bondage By the name of peace it is wel knowen that a prosperous state is vnderstand as though hee should say I wishe you to do well and prosperously Afterward hee addeth That a decree is made in his presence that is to say that he of his authoritie doth commanÌ„de all his subiectes that they all do feare and tremble before the God of Daniel By the which feare and tremblyng he vnderstandeth nothyng but reuerence and worship But thus vse all prophane meÌ„ to speake which are afrayde at the naming of god Yet it semeth that he would expresse that the power of the God of Israel was euident which ought to moue them all to reuerence and worship him and that with feare and trembling And this maner of speach semeth to be taken of a true principle because God is neuer truly worshipped but when men are humbled and brought downe Therfore God nameth him selfe many tymes terrible not that he would driue his seruauntes to worship him by feare but because as I haue sayd the mindes of men can neuer be well prepared to due reuerence vnlesse they fully perceaue the power of God so that they are afrayde of his iudgement But if feare onely should haue place in the mindes of men he could not frame them to true holines For that sentence of the Psalme is to be considered There is mercy with thee that thou mayest be feared God can not therfore be rightly worshipped or feared vnlesse we be persuaded that hee wil be entreated and that we be sure that he wil be mercyfull vnto vs Yet is it necessary that feare and tremblyng go before which may humble and bring downe the pride of the flesh This is signified by these wordes That all may feare and tremble before the God of Daniel The king calleth him the God of Daniel not that Daniel had made him but because he worshipped him We may rightly say that Iupiter is the God of the Grecians because he was made a God by their foolishnes thereby gate his name and authoritie in the residue of the world And so Iupiter and Minerua and that multitude of the false Gods take their names of their originall There is an other cause why king Darius calleth him the God of Daniel whom Daniel worshipped because hee reueled him selfe to Daniel as he is called the God of Abraham because hee reueled him selfe vnto Abraham But to explicate this thing more manifestly why is hee called the God of Daniel rather then the God of the Babylonians Doubtles because Daniel as hee had learned by the law of Moses so did hee worship God purely which had made his conuenaunt with Abraham and the holy fathers and which had adopted the Israelites for a peculiare people vnto him selfe This did therfore depend of the worship prescribed in the law and the worship did depend of the couenaunt Wherfore the name of Daniel is not put here as though he had libertie to fayne or imagine a God but because he worshipped that God that had reueled him selfe by his word Finally this maner of speach must be thus vnderstand that all meÌ„ must feare that God that hath made his couenaunt with Abraham and his posteritie and which hath chosen that nation as a peculiar people to him selfe who hath taught the maner and forme of the true and right worship and hath declared it by his law and whom also Daniel worshipped Therefore let vs learne to discerne the true God from all Idols and mens fantasies if we desire to haue our seruice and worship allowed before him For many imagine that they worship God which yet do wander in all kinde of errours and are not addicted to one true god This is a wicked thing yea it is nothyng but a prophanation of true Religion so confusedly to worship god Therefore we must marke this difference which I haue spoken of that our mindes may euer bee kept within the boundes of the word lest we erre from the true God if so be we couet to reteine him and to folow the Religion that hee alloweth I say that we must abide within the boundes of the word and may neither decline hether nor thether for we shall fall into innumerable deceites of the deuill vnlesse the word kepe vs as it were fast bound vnto it As concerning Darius he did know that there was one most high God but as is sayd before he did not cast away his fayned and wicked Religion wherunto he was accustomed But such mixture of ReligioÌ„ is intolerable before God. He addeth Because he is the liuyng God and remaineth for euer Here he semeth to bring all the false Gods to nothing But as I sayd all prophane men do so lift vp their mindes to the most high God that yet by and by after they vanish away Therefore if they did acknowledge the true God aright they would immediatly exclude all fayned Gods. But they thinke it enough if God haue the first place and in the meane season they ioyne lesser Gods to him that he may lie hid as it were amoÌ„gest the number and yet haue some kinde of prÃ©eminence Such was the reason and such was the purpose of Darius for hee vnderstode nothing purely and sincerely of the onely essence of God but supposed the most hye power to be in the God of Israel how soeuer other nations worshipped their Gods. So do we sÃ©e that hee departed not from the superstitioÌ„s which he had receiued in his childhode Wherfore there is no cause why we should prayse his godlynes saue onely in this particular action Yet God doth wrast forth of his mouth a confession wherin his nature is described vnto vs He calleth him the liuing God not onely because he hath lyfe in him selfe but also of himself because he is the fountaine and originall of life Wherfore this adiectiue must be taken actiuely because God doth not onely liue but he hath life also of him selfe agayne he is the cause of life because there is no life beside him or without him Afterward hee addeth That he remaineth for euer and so doth he disseuer him from all creatures amongest whom there is nothyng stable nor stedfast For we do know that not onely euery thyng which is vnder the heauen is subiect to chaunges but also the heauen it selfe In this point therfore doth

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