A17641:569
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.
Such was the reason and such was the purpose of Darius: for he understood nothing purely and sincerely of the only essence of God, but supposed the most high power to be in the God of Israel, how soever other nations worshipped their Gods. So do we see that he departed not from the superstitions which he had received in his childhood. Wherefore there is no cause why we should praise his godliness, save only in this particular action. Yet God doth wrest forth of his mouth a confession, wherein his nature is described unto us. He calleth him the living God, not only because he hath life in him self but also of himself, & because he is the fountain and original of life. Wherefore this adjective must be taken actively, because God doth not only live, but he hath life also of him self: again, he is the cause of life, because there is no life beside him or without him.
Such was the reason and such was the purpose of Darius: for hee vnderstode nothing purely and sincerely of the onely essence of God, but supposed the most hye power to be in the God of Israel, how soeuer other nations worshipped their Gods. So do we sée that hee departed not from the superstitiōs which he had receiued in his childhode. Wherfore there is no cause why we should prayse his godlynes, saue onely in this particular action. Yet God doth wrast forth of his mouth a confession, wherin his nature is described vnto vs. He calleth him the liuing God, not onely because he hath lyfe in him selfe but also of himself, & because he is the fountaine and originall of life. Wherfore this adiectiue must be taken actiuely, because God doth not onely liue, but he hath life also of him selfe: agayne, he is the cause of life, because there is no life beside him or without him.
Afterward he addeth: That he remaineth for ever: and so doth he dissever him from all creatures, amongest whom there is nothing stable nor steadfast. For we do know that not only every thing which is under the heaven is subject to changes, but also the heaven it self. In this point therefore doth God differ from all creatures, that he suffereth no change, but is alway in one state.
Afterward hee addeth: That he remaineth for euer: and so doth he disseuer him from all creatures, amongest whom there is nothyng stable nor stedfast. For we do know that not onely euery thyng which is vnder the heauen is subiect to chaunges, but also the heauen it selfe. In this point therfore doth God differre from all creatures, that he suffreth no chaunge, but is alway in one state.