A17641:349
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.
Now we do gather by this sentence, that nothing cometh by chance, but what soever cometh to pass in the world, cometh by the secrete providence of God. Neither ought here to be admitted that unsavoury distinction betwixt the sufferance of God, and his will. For we see that the holy ghost which is the best master to teach us to speak, doth here plainly express two things, that is, ye God worketh, & he worketh after his own will. And sufferance, as also these curious searchers do say, differeth from will: as though God did grant as it were against his will, that which yet he would not have done. There is nothing more worthy to be laughed at than to imagine this weakness to be in God. Furthermore the very force of doing is added. Therefore (saith Nebuchadnezzar) God doth what he will. And he doth not speak according to the sense of the flesh, but by the instinction of the spirit, as hath been said. He should therefore as well be heard as if a Prophet were sent from heaven.
Now we do gather by this sentence, that nothyng commeth by chaunce, but what soeuer commeth to passe in the world, commeth by the secrete prouidence of God. Neither ought here to be admitted that vnsauery distinction betwixt the sufferaunce of God, and his wil. For we sée that the holy ghost which is the best master to teach vs to speake, doth here playnly expresse two thinges, that is, ye God worketh, & he worketh after his owne will. And sufferance, as also these curious searchers do say, differeth frō wil: as though God did graunt as it were agaynst his will, that which yet he would not haue done. There is nothing more worthy to be laughed at thē to imagine this weakenes to be in God. Furthermore the very force of doing is added. Therefore (saith Nebuchadnezer) God doth what he will. And he doth not speake accordyng to the sense of the flesh, but by the instinction of ye spirite, as hath bene sayd. He should therfore as well be heard as if a Prophet were sent from heauen.
Now then we see that the world is so governed by the secrete providence of God, that nothing cometh to pass but that which he hath commanded and decreed: and furthermore that he should also worthily be counted the author of all things. Where some do object a kind of absurdity, that God is therefore the author of sin if nothing be but by his will, yea if he work it: this cavillation is easily put away, because there is a diversity betwixt the doing of God and the working of men. For when any man sinneth, God after his manner doth work there: but in the mean season he far differreth from man, because he exerciseth his judgement: even as he is said to blind and to harden. When then God doth command the reprobate or the devil, those doth he give up to be cast into all kinds of lusts. When God then doth so, he doth exercise his judgements.