A17641:205
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.
But why calleth he him not his God? This might be excused if he had verily given him self to the God of Israel and cast away all superstitions. Howbeit he doth not so, therefore was his confession but feigned: not that he went about to dissemble with men to get their favour, but he deceived him self as hypocrites use to do. He pronounceth the God of Shadrach, Meshach, and Abednego to be blessed. If he had done this purely, he should have cursed all his Idols: For the glory of the true and only God can not be extolled & magnified, unless all the Idols be brought to nought. For wherein standeth the praise of God, but that he alone have the ⟨p. 33⟩preeminence? If any other God be set by him, then is his Majesty darkened, as it were with clouds. Hereby then may we gather that Nebuchadnezzar was not touched with true repentance when he blessed the God of Israel.
But why calleth he him not his God? This might be excused if he had verely geuen him selfe to the God of Israel and cast away all superstitiōs. Howbeit he doth not so, therfore was his confession but feined: not that he went about to dissemble with men to get their fauour, but he deceiued him selfe as hypocrites vse to do. He pronounceth the God of Sadrach, Mesach, and Abednego to be blessed. If he had done this purely, he should haue cursed all his Idols: For ye glory of the true and onely God can not be extolled & magnified, vnles all the Idols be brought to nought. For wherin standeth the prayse of God, but that he alone haue the ⟨p. 33⟩preeminence? If any other God be set by him, then is hys Maiestie darkened, as it were with cloudes. Hereby then may we gather that Nebuchadnezer was not touched with true repentance when he blessed the God of Israel.
He addeth: Which sent his angel and delivered his servants. Here Daniel more plainly declareth that Nebuchadnezzar was not converted to receive the God of Israel, & to worship him truly with a pure affection of his hart. Why so? For true holiness is alway grounded in the knowledge of the true God, which requireth doctrine. Nebuchadnezzar did know that the God of Israel was the high God. Whereby? Verily by his power: for he had a spectacle set before his eyes which he could not contemn though he would. Thus then doth he grant the God of Israel to be the high God, taught by this miracle. But this is not sufficient unto true holiness (as I have admonished) except also doctrine be joined unto it, yea & have the chief parts. I do grant very well that men are prepared unto faith by miracles: but if nothing save bare miracles appear, and no knowledge be joined out of the very word of God, it will be but a shadow of faith: as we have here a most manifest example.