A17641:251
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 4 › 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.
Wherefore they dispute over subtly which think that a king is here described which had great virtues: for there was no such excellency of justice and equity in king Nebuchadnezzar. But first of all God would declare under this figure, how he would have the world governed by a politic order, and therefore appointeth kings and Monarchs and other magistrates. Secondly he would declare that although tyrants and other Princes which forget their duties, do not perform that which is appointed unto them by God, yet the grace of God is always evident in all empires and dominions. The tyrants go about to extinguish all comfort of justice and equity, and to confound all things together: but God in the mean season doth restrain them by a secret and incomprehensible manner, that they are compelled to be profitable to mankind, will they nil they. This then is to be learned by the figure or the Image of the tree.
Wherefore they dispute ouer subtilly which thinke that a king is here described which had great vertues: for there was no such excellency of iustice and equity in king Nebuchadnezer. But first of al God would declare vnder this figure, how he would haue the world gouerned by a politike order, and therefore appoynteth kynges and Monarches and other magistrates. Secondly he would declare that although tyrantes and other Princes which forget their duties, do not performe that which is appoynted vnto them by God, yet the grace of God is alwayes euident in all empires and dominions. The tyrantes go about to extinguish all comfort of iustice and equity, and to confound all things together: but God in the meane season doth restraine them by a secret and incomprehensible maner, that they are compelled to be profitable to mankinde, wyll they nyll they. Thys then is to be learned by the figure or the Image of the trée.
And where it is added: That the birds of heaven dwelt in the branches, and the beasts did feed of the fruit thereof, this must be referred unto men. For although the beasts of the field have some commodity by politic government, yet we know that God did appoint it for mans sake. He saith then that the beasts of the field were shadowed under it, because we are defended under the shadow and defence of the Magistrates: for else there is no such burning