A17641:316
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.
In the first verse Nebuchadnezzar teacheth that that dream which Daniel expounded was not in vain. So he admonisheth by the effect that followed, that it was a heavenly oracle: for other dreams (as we do know) do vanish away. But because God did accomplish at his due time that which he had showed to the king of Babylon by dream, hereby it appeareth that it was no trifling dream, but a certain and sure revelation of the punishment which should shortly come upon the king. And the manner also is expressed. Daniel saith, that after a year was ended, the king did walk in his palace & boasted of his glory & majesty, & the same moment a voice came down from heaven whereby this was repeated which he heard before in the dream. Afterward he declareth how he was cast forth from the company of men and remained a long time with brute beasts, so that he differed nothing from the beasts.
In ye first verse Nebuchadnezer teacheth that that dreame which Daniel expounded was not in vayne. So he admonisheth by the effect that followed, that it was a heauenly oracle: for other dreames (as we do know) do vanish away. But because God did accomplish at hys due tyme that which he had shewed to the kyng of Babylon by dreame, hereby it appeareth that it was no trifling dreame, but a certayne and sure reuelation of ye punishment which should shortly come vpon the kyng. And the manner also is expressed. Daniel saith, that after a yeare was ended, the king did walke in hys palace & boasted of hys glory & maiestie, & the same moment a voyce came downe frō heauē wherby thys was repeted which he heard before in the dreame. Afterward he declareth how he was cast forth from the company of men and remayned a long tyme wyth brute beastes, so that he differed nothing from the beastes.
Some do think that Nebuchadnezzar was stricken with repentance when he was admonished of the wrath of God, and that for this cause the time of his punishment was deferred. But I think not so. I think rather that God stayed his hand unto the end of the year, that the pride of the ⟨p. 58⟩king might be more inexcusable. For he ought to have been afraid by that voice of the Prophet, as though God himself had thundered and lightened from the heaven. Now it appeareth that he was always one. I do not deny in deed, but that he might be afraid at the first message, and I will not dispute of that matter. Howsoever it is, I do not think that God spared him for a time because he did show any token of repentance. I grant that God doth sometimes spare the reprobate if he see them humbled, as we have a most plain example in king Ahab. For Ahab did never repent heartily: