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…

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 ⟨image 48⟩Princes, do only rage under the pretence of a zeal, and so like cruel beasts do shed innocent blood. Wherefore? Because they do not discern betwixt the true God and the Idols. But this shall be touched afterward.

Here Nebuchadnezer is pushed further forward: for I must use thys worde, because he doth not receaue ye worship of the true God in hys hart to forsake his errors, as I haue sayd. It is therefore as though God did thrust hym forth by force to publish thys decrée. The decrée in déede of it selfe is commendable and Godly, but Nebuchadnezer was caryed wyth a blynde and suddayne motion, because Godlines had taken no roote in hys hart. Therefore is he alway onely beholding the miracle. So is hys fayth partilar, and also the feare of God in hym was fruitles. Why then doth Nebuchadnezer séeme to be a patrone of Gods glory? Verely because he was afraid by ye miracle. Wherefore beyng not otherwayse moued, he could not be retayned in the reuerence of one God. Finally thys zeale that he pretendeth is nothyng els but a motion that easely vanisheth. And thys is profitable to be noted. For we sée many caried wyth a vehement zeale to set forth Gods glory, but because they want knowledge and iudgement, thys can not be counted prayse worthy. And many also do much more wickedly, as we sée in Popery, where many proclamations of kynges and Princes flie abroad. If a man aske thē what maketh them so hote and feruent that they spare not mans bloud? forsooth they pretēd a zeale of God: but it is a mere raging madnes where true knowledge doth not guide it. We must consider therefore that no law can be made nor any decrée published of religion and of the worship of God, except the true knowledge of God confirme it, and be sene in it. Nebuchadnezer verely in thys decrée had a good ground: but (as I haue sayd) it was onely a particular motion in hym. But they that wyll now bée counted Christian