A17641:395
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 5 › 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.
Daniel saith: that the kings countenance was changed: furthermore the joints of his loins were loosed and he was troubled or terrified in his thoughts. Last of all he addeth: that his knees smote one against the other: for the word doth properly signify to rush against. The prophet declareth the matter by the signs, that is to say, that the king Beltsazar was afraid at the vision, whereof mention was made. There is no doubt (as I said before) but that he was thus terrified by Gods appointment. For we know that the reprobate, although God do openly declare that he calleth them to his judgement seat: yet do they remain senseless, and are nothing afraid. But God would strike the hart of this wicked king, so that there should be no excuse of ignorance.
Daniel sayth: that the kinges countenance was changed: furthermore the ioyntes of hys loynes were loosed and he was troubled or terrified in his thoughtes. Last of all he addeth: that his knees smote one agaynst the other: for the word doth properly signifie to rush agaynst. The prophet declareth the matter by the signes, that is to say, that the king Beltsazar was affrayd at the vision, whereof mention was made. There is no doubt (as I sayd before) but that he was thus terrified by Gods apoyntment. For we know that the reprobate, although God doo openly declare that he calleth them to his iudgement seate: yet doo they remayne senseles, and are nothing affrayd. But God would strike the hart of this wicked kyng, so that there should be no excuse of ignoraunce.
And here we may note that God doth by diverse means touch mens harts. I speak not only of the reprobate, but also of the elect. For we see even very good men to be slack and slow when God doth summon them to his judgement seat. Therefore is it necessary that they be compelled with chastisements, for they would never come willingly unto God. He can move their minds without any violence: but he will set forth unto us, as it were in a glass, how great our slowness and slackness is: for we never obey his word but against our wills. Wherefore he bringeth down his own children by correction, when he doth not prevail by his word alone. But as concerning the reprobate, he doth often disclose their contumacy. For he doth entice them by fair means before he take upon him the office of a judge: and when he prevaileth not hereby, he threateneth: and when threatenings avail not or can take no place, then doth he summon them to his judgement seat.