A17641:212
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.
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.
29 Therefore I make a decree, that every people, ⟨p. 35⟩nation, and language, which speak any blasphemy against the God of Shadrach, Meshach, and Abednego, shall be drawn in pieces and their houses shall be made a jakes because there is no God that can deliver after this sort.
29 Therefore I make a decree, that euery people, ⟨p. 35⟩nation, and language, which speake any blasphemy agaynst the God of Sadrach, Mesach, and Abednego, shalbe drawen in peeces and their houses shalbe made a iakes because there is no God that can deliuer after this sorte.
Here Nebuchadnezzar is pushed further forward: for I must use this word, because he doth not receive the worship of the true God in his hart to forsake his errors, as I have said. It is therefore as though God did thrust him forth by force to publish this decree. The decree in deed of it self is commendable and Godly, but Nebuchadnezzar was carried with a blind and sudden motion, because Godliness had taken no root in his hart. Therefore is he alway only beholding the miracle. So is his faith particular, and also the fear of God in him was fruitless. Why then doth Nebuchadnezzar seem to be a patron of Gods glory? Verily because he was afraid by the miracle. Wherefore being not otherwise moved, he could not be retained in the reverence of one God. Finally this zeal that he pretendeth is nothing else but a motion that easily vanisheth. And this is profitable to be noted. For we see many carried with a vehement zeal to set forth Gods glory, but because they want knowledge and judgement, this can not be counted praise worthy. And many also do much more wickedly, as we see in Popery, where many proclamations of kings and Princes fly abroad. If a man ask them what maketh them so hot and fervent that they spare not mans blood? forsooth they pretend a zeal of God: but it is a mere raging madness where true knowledge doth not guide it. We must consider therefore that no law can be made nor any decree published of religion and of the worship of God, except the true knowledge of God confirm it, and be seen in it. Nebuchadnezzar verily in this decree had a good ground: but (as I have said) it was only a particular motion in him. But they that will now be counted Christian