A17641:351
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.
When Nebuchadnezzar saith that the hand of God can not be stayed, hereby he derideth the madness of men which yet do not doubt to rise against God. Now let them lift up their finger if they can, to stay his hand: and yet being overcome of their infirmity they go forward in that their rage. Therefore Nebuchadnezzar doth worthily show their foolish madness, whiles they lift up them selves so presumptuously, that they would put God to silence or shut him up in their cages, or make some chains whereby they may bind him. Seeing then that men do burst forth into such outrageous fury, they are worthily laughed at. And hereto belong the words which we read in Daniel.
When Nebuchadnezer sayth that the hand of God can not be stayed, hereby he derideth the madnes of men which yet do not doubt to rise agaynst God. Now let them lift vp their finger if they can, to stay his hand: and yet beyng ouercome of their infirmitie they go forward in that their rage. Therfore Nebuchadnezer doth worthely shew their foolish madnes, whiles they lift vp them selues so presumpteously, that they would put God to silence or shut him vp in their cages, or make some chaynes wherby they may binde hym. Seyng then that men do burst forth into such outragious fury, they are worthily laughed at. And hereto belong the wordes which we read in Daniel.
Afterward he addeth, that none saith: Why hast thou done so? We know that mens tongues are loosed to all wickedness of talk, because scarce the hundred part of men doth contain them selves in this sobriety, to give the glory unto God, and to confess that he is just in his works. But here Nebuchadnezzar did not look what men were wont to do, but what was lawful. Therefore he saith that God can not be corrected, that is, by right: seeing how soever the reprobate do talk, yet their vain talking doth fall by it self, because it hath no ground neither yet any colour. The sum is that the will of God should be a law unto ⟨p. 66⟩us, because we strive against him in vain: and furthermore because, if we permit unto our selves so much lust, & if our madness also do burst forth so far that we will brawl with God, this shall be without success. For God him self shall be justified in his judgements and so all mens mouths shall be stopped. This is the sum. But we must mark that which is added: That the will of God is done as well in the army of heaven as in the dwellers of the earth. By the army of heaven I do not understand as in other places, the Sun, the Moon, the Stars, but the Angels themselves, and even the very devils, which may well be called heavenly in respect of their beginning: and furthermore we know that they be the Princes of the air. Therefore signifieth Daniel as well the Angels as devils and men to be governed by his will: and although the wicked do rush out never so outrageously, yet they are held in by a secrete bridle, that they can not fulfil what soever they lust. Therefore is God said to work as well in the army of heaven as in men, what soever he will, because he hath the Angels obedient unto him, that is, the elect: but the devils are compelled to obey his rule, although they would do the contrary. We know that the devils are by all means against God, but yet at the length they are compelled to obey him, not willingly but by constraint. And even as he dealeth with the Angels and devils, so also he doth with the dwellers on earth. For some doth he govern with his spirit, that is, the elect: which after that they be regenerate by his spirit, are so led of him, that his righteousness doth truly shine forth in all their works. He worketh also in the reprobate, but after an other sort: