A17641:360
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.
But first he saith: I praise, extol, and glorify the king of heaven. There is no doubt but this heap of words came of a vehement affection. And here also the antithesis must be understand by that principle which we have seen before, that is, that God is never rightly praised until the shame of men be uncovered: that God is never rightly extolled but when their highness is thrown down: that God is never glorified but when men being as it were overwhelmed with shame, fall down upon the earth. Therefore also whiles Nebuchadnezzar doth in this place praise, extol, and glorify God: he doth also confess, as before, that both he and all mortal men are nothing, do deserve no praise, but are worthy of all shame.
But first he sayth: I prayse, extoll, and glorifie the king of heauen. There is no doubt but this heape of wordes came of a vehement affection. And here also the antethesis must be vnderstād by that principle which we haue sene before, that is, that God is neuer rightly praysed vntill the shame of men be vncouered: that God is neuer rightly extolled but when their highnes is throwne downe: that God is neuer glorified but when men being as it were ouerwhelmed wyth shame, fall downe vpon the earth. Therefore also whyles Nebuchadnezer doth in thys place prayse, extoll, and glorifie God: he doth also confesse, as before, that both he and all mortall men are nothing, do deserue no prayse, but are worthy of all shame.
Afterward he addeth: because all his works are truth. Here [Kesot] is taken for righteousness and integrity. For [emez dine] are called true judgements: but it is here referred to equity: therefore all the works of God are verity, that is, they be upright: as though he should say, that nothing is worthy to be reprehended in the works of God. Therefore the explication followeth, that all his ways are judgement. We see therefore that here is praised in God perfect justice. This ought to be also referred unto Nebuchadnezzar: as though he should say, God did not handle me over roughly, there is no cause why I should find fault with him, or murmur against him as though he hath been over severe against me. Therefore I confess what punishment soever I sustain, I was worthy of it. Why? For all the ways of the Lord are judgement: that is, there is great uprightness in them. Furthermore, all his works are truth, that is, there is no unequal thing found in them, neither any deceitful thing: but great righteousness shall shine in them every where.