A17641:550
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.
But the reason is to be noted which is added: that he was preserved, because he did believe in his God. For many times we see that some man maintaineth a good cause, and yet it hath very evil success, because he taketh in hand to do that by his own wisdom, policy, and industry, which otherwise were worthy some commendation. It is no marvel then though they be many times destitute of good success, which yet undertake to maintain good causes: as appeareth in all profane persons. For the histories of all ages do show that often times even they which have taken in hand good quarrels, have perished: which came to pass by the wicked confidence that they had in themselves, even because they were not bent to serve God, but rather sought praise and worldly fame: Wherefore, as ambition carried them away, so also they flattered themselves in their own counsels.
But the reason is to be noted which is added: that he was preserued, because he did beleue in his God. For many tymes we sée that some man maintayneth a good cause, and yet it hath very euill successe, because he taketh in hand to do that by his owne wisdome, policy, and industry, which otherwise were worthy some commendation. It is no meruaile then though they be many times destitute of good successe, which yet vndertake to mayntayne good causes: as appeareth in al prophane persons. For the histories of all ages do shew that often tymes euen they which haue taken in hand good quarels, haue perished: which came to passe by the wicked confidence that they had in themselues, euen because they were not bent to serue God, but rather sought prayse and worldly fame: Wherefore, as ambition caried them away, so also they flattered themselues in their owne counsailes.
And hereof came that saying of Brutus, that virtue was but a vain thing, because he thought that he was evil entreated when he had fought for the maintenance of the liberty of the people of Rome, and yet found the Gods not favourable but angry against him. As though forsooth that God were bound to help him, which neither trusted in him nor craved his help. For we know what a proud stomach that man had. I bring forth one example: but if we diligently weigh what hath caused all profane men so stoutly to fight even in good causes, we shall find that ambition was the chief cause that moved them. No marvel then though God did forsake them at the very pinch, because they were unworthy to feel his help. Thus Daniel expresseth that he was preserved safe because he believed in his GOD. And the Apostle did mean this in the eleventh chapter to the Hebrews, when he saith that some were saved or delivered from the mouth of the Lyons by faith. Therefore he noteth the cause why Daniel was preserved, and he stirreth us up unto faith.