A17641:542
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 6 › 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.
Moreover Daniel saith, that the Lyons did him no hurt at all, because righteousness before God was found in him. By the which words he signifieth that he was therefore preserved, because God would maintain his glory and worship which he had commanded by his law. Neither doth the Prophet here proudly extol his justice, but rather showeth that he was therefore delivered, because God would testify by a certain and evident declaration that that worship was allowed, for the which Daniel did fight even unto death. We see therefore how Daniel referreth all things to the setting forth of the true worship of God. The sum is, that he was the patron of a holy and godly cause, and that he was ready to suffer death, not by any foolish imagination, or sudden motion, or confused zeal: but because he was surely persuaded that he worshipped the living God. Therefore because he was the maintainer of a holy and godly cause, he saith that he was preserved. This is the sum.
Moreouer Daniel sayth, that the Lyons did him no hurt at all, because righteousnes before God was founde in him. By the which wordes he signifieth that he was therfore preserued, because God would maintaine his glory and worshyp which he had commaūded by his law. Neither doth the Prophet here proudly extoll his iustice, but rather sheweth that he was therefore deliuered, because God would testifie by a certaine and euident declaration that that worshyp was allowed, for the which Daniel did fight euen vnto death. We sée therfore how Daniel referreth all thinges to the setting forth of the true worship of God. The summe is, that he was the patron of a holy and godly cause, and that he was ready to suffer death, not by any foolish imagination, or sudden motion, or confused zeale: but because hee was surely persuaded that he worshipped the liuing God. Therfore because he was the mainteiner of a holy and godly cause, hee sayth that he was preserued. This is the summe.
Hereby we may easily gather how foolish the Papists are, which by this place & such like go about to set up the justice & merits of works. Daniel (say they) was preserved because justice was found in him before God: therefore God giveth to every one according to the merits of his works. But first we must mark the purpose of Daniel. For he doth not boast of his merits (as I have said): but he would that the deliverance offered him from heaven should be a witness of the true and pure worship of God, that he might make king Darius ashamed, and that he might show that all superstitions are wicked, especially that he might admonish him of that sacrilegious decree, whereby he did arrogate unto him self the highest dominion, so that he abolished as much as lay in him, the whole deity. Therefore that the Prophet might admonish the king hereof, he saith that his cause was just.