A17641:153
Commentaries of the divine John Calvin, upon the prophet Daniel, translated into English, especially…Commentaries of the diuine Iohn Caluine, vpon the prophet Daniell, translated into Englishe, especially…
Commentaries of the divine John Calvin, upon the prophet Daniel, translated into English, especially for the use of the family of the right honourable Earle of Huntingdon, to set forth as in a glass, how one may profitably read the Scriptures, by considering the text, meditating the sense thereof, and by prayerCommentaries 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
London: printed by John Daye, 1570London: printed by Iohn Daye, 1570
Title page typeset from the transcription.
Biblical commentary book of Daniel › Chapter 3 › Part › Meditation
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Yet the king seemeth afterward to temper him self when he asketh Shadrach, Meshach, and Abednego, if they be not ready to worship his God and that Image of gold. When therefore he speaketh unto them doubtfully and doth yet propound unto them free choice, there is some moderation in these words. For it seemeth that he will not charge them ⟨p. 23⟩with any crime, so that they will suffer them selves to be turned afterward. But in the mean season the rage breaketh out under this deceivable show of moderation, for he addeth straight ways: Unless ye obey, behold ye shall be cast into the furnace of burning fire: And at the length he breaketh forth into that cursed sacrilege and horrible blasphemy, that there is no God which can deliver those holy men out of his hands.
Yet the kyng semeth afterward to temper hym selfe whē he asketh Sadrach, Mesach, and Abednego, if they be not ready to worshyp his God and that Image of gold. When therfore he speaketh vnto them doubtfully and doth yet propound vnto them frée choyce, there is some moderation in these wordes. For it semeth that he will not charge them ⟨p. 23⟩with any crime, so that they will suffer them selues to bée turned afterward. But in the meane season the rage breaketh out vnder this deceaueable shew of moderation, for he addeth straight wayes: Vnles ye obey, behold ye shalbe cast into the fornace of burnyng fire: And at ye length he breaketh forth into that cursed sacriledge and horrible blasphemy, that there is no God which can deliuer those holy men out of his handes.
We see therefore in the person of Nebuchadnezzar, with what pride Princes do swell and are puffed up, even where they pretend some zeal of Religion, because they are not touched with any true reverence of the true God, but will have what soever they command, to be received of all men: and so (as I have said) they do rather thrust them selves into Gods place, then study to worship God a right or to maintain his glory. To the same end tend the words which he useth saying, that he hath set up the Image that he made. As though he should say: it is not now lawful for you to consult whether the Image ought to be worshipped or no, for my commandment ought to be sufficient unto you. I have set up this Image, not without consultation and reason, therefore it were your duty simply to obey unto me