Sermons in One Volume, Sermon 8
THE FALL OF KING Nabuchadnezzar.
DAN. 4. 28. &c.
28 While the worde was in his mouth, a voice came from heauen ſaying, O King Nabuchadnezzar, to thee be it ſpoken, thy Kingdome is departed from thee.
29 And they ſhall driue thee from men, and thy dwelling ſhall be with the b…astes of the field, they ſhall make thee to eate graſſe with the Oxen, and ſeuen times ſhall paſſe ouer thee, vntill thou knowest that the most highest God beareth rule ouer the kingdome of men, and giueth it to whomſoeuer he will.
30 The very ſame houre was this thing fulfilled vponupon Nabuchadnezzar, and he was driuen from men, and did eate graſſe as the Oxen, and his body was wet with the deawe of heauen, till his haires were growne as Egles feathers, and his nailes as birds clawes.
FRom the 26. verſe to the ende of this Chapter, is laid down the pride, fall, and reſtitution of Nabuchadnezzar. The two firſt verſes are like a banner of his Pride, which ſhew him in his ruffling as it were in the ayre, before he knew God, or himſelfe. The three next verſes are the diſcouerie of his ſhame, which ſhewe him in his miſerie, as it were groueling on the ground after God had cooled his courage. The foure laſt verſes are the celebration of his recouerie, which ſhew him in holines as it were rapt into heauen, & ſinging with the Saints for ioye, that GOD had brought him vntounto his knowledge, though it were through ſhame & trouble, & loſſe of all that he had ſeuen yeres together. Of his pride wee hauehave heard alreadie: yet becauſe we are friends to vices as we are to mē, ſo lōg as they proſper and flouriſh; but when they decay and fall, then we ſhrinke away, and are aſhamed of thē: ſo it may be, if ye could ſee pride take a fall, though yee louelove her well, yet yee would forſake her, like a banquerout, when ye ſee that ſhe can pleaſure you no longer.
Therfore ye ſhall ſee Nabuchadnezzar vponupon his feete againe: before you behelde him vponupon his knees, that when ye ſee what a king he was in his galleries, & after find his ſeruāts in his pallace, and his ſubiects in his throane, and himſelfe like a beaſt in the wilderneſſe, God may giuegive you hearts to thinke a little of this ſinne, what it is which coſt ſo deare, and is ſo common, now in eueryevery houſe, as it was then in the kings court.
After twelue moneths (ſaith Daniel) that is, twelue moneths after God had warned this king by dreames and by Daniel, to repent his ſinnes, he was ſtrouting in his galleries, and thought what ſin ſhould be next, as though he had neuer heard of dreame or Prophet.
By this computation of ſin, wherein the moneths are obſerued ſo exactly, how longe Nabuchadnezzar rebelled after he was warned, Daniel ſhewes what reckoning GOD keepes of our moneths, and weeks, and daies, which he giues vsus to repent, as he did Nabuchadnezzar, and what an account wee ſhall make of thē, as Nabuchadnezzar did, though we count no more of our age then the childe dooth of his youth, and hauehave doone no more of our taske at twentie, then when we were but tenne, nor at thirty, then when we were but twenty, nor at fortie, then when we were thirtie, yet we ſhall giuegive account of mo hours in the day of iudgement, and it ſhall be heauier to the old then to the young, to you which hauehave the worde, then to them which want it: and there is great ods betweene Nabuchadnezzar & vsus for he which challenged Nabuchadnezzar for twelue moneths ſince he was warned, may challenge vsus of twelue yeeres ſince we were warned, & yet we looke not for ſo great puniſhment as fell vponupon Nabuchadnezzar for twelue moneths. Daniel names there twelue moneths, as though hee would ſpeake of a great matter, and ſhewes how worthie Nabuchadnezzar was to be puniſhed, becauſe he might hauehave reformed his life ſince he was warned: for there were 12. moneths betweene his dreames and his puniſhment. But that yeere wherein he had ſo many warnings & teachings was as vaine as the reſt, and vainer then the yeres before: for now he ſhould hauehave been a mourner like the King of Niniuie, when Ionas threatned deſtruction vntounto them. But like a victor of a countrie returned from battell to ſolemnize his triūph, firſt he decked his pallace as braue as himſelfe, and then he walkes his ſtations in it, and when he hath ſet al things before him, which might make him forget God, and like a ſerpent that would burſt, vnles he diſcharged ſome of his poyſon, he breaketh out and ſayde, Is not this great Babel, which I hauehave built by the might of my power, for the honour of my maieſtie? wherein obſerue firſt what a glorious opinion this vaine King had of his vaine buildings. Secondly, how that he names himſelfe the founder of them, as though hee had done all without an helpe. Thirdly, that in all his works he ſought nothing but vain-glorie, as hee witneſſeth againſt himſelfe, ſaying; which I hauehave built for the honour of my maieſtie? not for the honour of Gods maieſtie, but for the honour of my maieſtie. So firſt that which he ſhould hauehave contemned, as Chriſt did the beautie of the Temple;Mat. 24. 2. he admired it, & nothing ſeemed ſo glorious to him, as that which made him ſhamefull to God. Secondly, that citie which was built by Semiramis, he arrogateth to himſelfe, and neuer ioyned the chiefe workmaſter with him, but ſaith, which I hauehave built by the might of my power, when he ſhould hauehave ſaid, by the might of Gods power: for vnles God build the houſe, the builder (ſaith Dauid) buildeth but in vaine.Pſal. 127. 1 Laſtly, that which hee ſhould hauehave built for the honour of GOD,2. Kin. 4. 10 as the man built a chamber for the Prophet, hee builded for his honour, as our Nabuchadnezzars doe. Therefore when all his pleaſures were prepared like a feaſt, and he came to ſit downe at the b…ket, it hapned to him as to the churle in the Goſpell, after he had filled his barnes, when hee came to ſing in his heart, Be merrie my ſoule; that night his ſoule was takē from him, and the diuels made merrie with it in hell: ſo he had fethered his neaſt, and began to crow vponupon his rooſt, Is not this great Babel, &c. As if he ſhuld ſay, Now Nabuchadnezzar make thee merie; that houre his honor was taken from him, for a voyce came downe from heauen, like the terrible hand which wrote vponupon the wall when Baltaſar ſate at his banquet, & daſht his pride vponupon ſuch a rocke, that within an houre all his pomp, and pleaſures, and treaſures, ſuffered ſuch a ſhipwracke, that his fall was more admired of all, than his glorie and buildings were admired of himſelfe. Thus all the ioy, and pleaſures, and glory of pride are ſpoken with a breath, and ſtopt with another.
You hauehave heard what the voice ſpake from earth, now ye ſhal heare what the voice ſoūds from heauen. Theſe three verſes following declare this Kings fall, when and howe, and from whom it was. While the words were yet, &c. there is the time. A voice, &c. there is the Iudge O king, &c. there is the arraignement. Thy kingdom, &c. there is the iudgement. He was driuen from men, & liued with beaſts in che wildernes, till his haires were grown like Eagles fethers. There is the execution and maner of his puniſhment. Firſt of the time, while, &c.
As Daniel obſerued the time when Nabuchadnezzar ſinned, ſo he obſerueth the time when Nabuchadnezzar is puniſhed: as if God had lien in waite to catche him in his words, and take him at the trippe, euen as he watched Lots wife when ſhee looked backe, and transformed her into a piller of oſ ſalte, ſo ſoone as ſhe looked behind her: So now the Lord lay as it were in the ſcout, to watch whē Nabuchadnezzar ſpake treaſon, and to apprehend him vponupon it, O Nabuchadnezzar thou haſt vanted theſe twelue moneths ſince I warned thee, and I made as though I heard not, but ſuffered thee to doe and ſpeake thy pleaſure, and vaunteſt thou ſtill? Surely thou ſhalt eſcape me no longer, I will not heare a word more againſt mine honour. So hee cut him off while the wordes were in his mouth, and propoundeth the wordes of iudgement againſt him. If you marke the time when the voice ſpake from heauen, you may ſee three wiſedomes of God. Firſt God takes him in his fault,1 Kin 13. 4 that he might ſee his fault, as Ieroboam was ſtriken when he ſtroke the Prophet, that he might know why he was ſtriken. Then he takes him ſodainly, becauſe hee contemneth his warning,Gen. 19. 24. as the fire came vponupon Sodome while they contemned Lots warning. Thirdly, God takes him where he is pleaſanteſt and luſtieſt, and ſafeſt, in his pallace, which was like a Caſtle,Act. 12. 23. as he took Herod when his gard ſtood by him, that he might ſee that nothing can garde him from God, but God muſt gard him from danger, or elſe Princes bee no ſafer than ſubiects: ſo though a man ſin often, and ſteale his ſins as it were without puniſhment, yet at the laſt he is tooke napping, while the wickedneſſe is in his hand; as the Iewes were, while the quailes were in their mouthes, and his day is ſet when hee ſhall pay for all,Nū. 11. 33. whether it bee after 12. moneths, or 12. yeeres, whenſoeuer it commeth it wil ſeem too ſoon. Vengeance doth ſtay till ſin be ripe, & watch the time when they are moſt occupied, then iudgement ſteps forth, like the Angel to ſtop Balaam in his way,Nū. 22. 22. becauſe the puniſhment is more grieuous & terrible whē they look not for it (for the worſt that is, wiſh like Balaam, to die the death of the righteous) therefore God will croſſe them in that: though they proſper alwayes before, yet their ends ſhall be a kinde of iudgement vponupon all their life, & a propheſie of torment, for all men to ſee what become of the wicked after death, that they may feare to be like vntounto them: As when we ſee ſome fall down vnderunder the table while they ſit ſwilling at the Wine: ſome ſtriken dumbe in the pulpit, while they preach vntruths:Act. 12. 23. euē as the Philiſtines were ſlain while they feaſted,1. Kin. 13. 4 and as Herod was ſhamed while he vanted, and as Ieroboam was ſtriken while he ſtroke. What doth this teach vsus, but that our ſinnes depart from vsus ſo ſoon as they are done vntounto the Iudge, & there they accuſe vsus, as Cains murther cried out againſt him, ſo ſoon as he ſlew his brother.Gen 4. I know thy works ſaith God:Reu. 3. 15. he may ſay I knowe thy works & thy thoughts too:Mat. 26. 14 16, 1…. for Iudas could not goe ſo cloſely about his trechery, but that Chriſt did know when the thought entred into his hart, and heard when he conferred alſo with the Scribes, and ſaw likewiſe when he tooke the bribe, though he kept a time to puniſh him, as he ſaith Pſalm. 37. ver. 2. When I ſee a conuenient time, then wil I execute iudgement.
Now the time was come, when this King ſhould bee made an example vntounto all other Kings after him, to amend their liues, and reforme their Realmes, when as the Prophet commeth from God vntounto them, to tell them what they ſhould doe. When Dreame and Daniel had done what they could; now God cals foorth his Iudgements, and bids them ſee what they can do, and commaunds them to chaſe Nabuchadnezzar, vntill he hauehave loſt his kingdome, vntill he be driuen out of his pallace, vntill he be fled into the wildernes, vntill he be degenerate like a beaſt, vntill his ſubiects, & ſeruants, & pages make their ſport, & gaze and wonder at him, like a foole which goeth vntounto the ſtockes, or a treſpaſſer, which is gazed at vponupon the pillorie: ſo the king was debaſed, when God heard him but vaunt of his buildings.
Therefore let vsus take heede and be carefull, after what ſort we ſpeake, and what wordes ſlip from vsus, leſt GOD take vsus in our lies, or oaths, or ſlanders, or ribauldrie, as hee tooke Nabuchadnezzar, when his tongue walked without a bit: for if he had ſuppoſed that God had been ſo neare, and that he would hauehave anſwered him as he did, he would hauehave held his peace, and layd his hand vponupon his mouth, rather than pay ſo deare for a vain word, which did him no good when it was ſpoken.
The ſecond note is of the Iudge, A voyce came downe from heauen: the controuling voice came down from heauen, God is moſt offended with our ſinne: for Nabuchadnezzar might hauehave ſpoken more than this, before any other man, and no man could controll him becauſe he was king, and kings delight in greater vanities than buildings, yet no man ſaith, Why doeſt thou ſo? becauſe Salomon ſaith, He which repeateth a matter ſeparateth the Prince, that is, he which tels Princes their faults, maketh them his enemies: therefore ſince Iohn Baptiſt dyed, onelyonly God is left to reprooue almoſt all that ſinne by authoritie, yet there is one in heauen hath an eare and a tongue, and checketh the king as boldly as euer the king checketh his ſubiects. When the voice from earth ſpake vainly, the voice from heauen ſpake iudgement. Here is the king of heauen againſt the king of earth, the voice of GOD againſt the voice of man: a diuine wrath, warring with a humane pride: the fire is kindled, woe to the ſtubble. The Lorde of hoaſts is in armes againſt the Lord of Babel, and beginnes to lay handes on him and to thruſt him out of his throane. Firſt, he rattles him like a thunder, O King Nabuchadnezzar: as if he ſhould ſay, for all thou art a king, thou ſhalt ſee whether another bee aboue thee. Now gard thy perſon, now defend thy honour, for he whom thou haſt deſpiſed, threatneth to take thy kingdome from thee; goe nowe and walke in thy galleries, fetch one turne more before thou bee turned out of doore, and walke with the beaſtes in the forreſt.
Now he comes to the arraignement, and cals him to the barre, O king Nabuchadnezzar to thee be it ſpoken. He was neuer called king with leſſe reuerence, nor had ſuch paie for ſinne in all his raigne. God giues him his title, and he tels him his lot, he cals him king but without a kingdom: as if he ſaid, late king of Babel, holde vp thy hande. Here a king is arraigned in his owne kingdome, and no euidence giuen againſt him, but as though hee had witneſſed againſt himſelfe, as all ſinners doe, God condemneth him out of his owne mouth, and to open his eares, he calleth him by his owne name, O king Nabuchadnezzar, as the priſoner is called when he holds vp his hand at the barre. Then he pronounceth the iudgement, To thee be it ſpoken, to thee which aduanceſt thy ſelfe like God, to thee which wouldſt not take heed by thy dreame, to thee which wouldſt not bee warned by the Prophet, to thee which diddeſt all for thine own honor. Now hearken to thy iudgement, Thy kingdome is departed from thee, thou ſhalt bee driuen out of thy pallace, they which ſhould honor thee ſhall expulſe thee, thou ſhalt raigne with the beaſtes in the deſarte, there ſhall be thy dwelling ſeuen yeares, goe now and ſtalke in the woods as thou diddeſt in thy pallaces, and when thou art among the Lyons and Wolues, and Beares, looke vntounto Babel which thou haſt built.
How dooth this ſpeech differ from Nabuchadnezzars ſpeeche? his wordes were but wordes, but Gods wordes were, He ſpake, and it was done. For in the ſame houre that which was ſpoken was done (ſaith Daniel) & whatſoeuer the voyce threatneth vntounto our ſinnes, or vntounto the ſinner, ſhal be done at firſt or laſt. To Nabuchadnezzar it was ſaid, Thy kingdome ſhall bee taken from thee. To vsus it is ſaid, Thy life ſhall bee taken from thee. To him it was ſaid, Thou ſhalt be thruſt forth into the deſart. To vsus it is ſaid, Thou ſhalt bee throwne forth into darkenes. To him it was ſaid, Thou ſhalt be like beaſts. To vsus it is ſaid, Thou ſhalt be like the damned. Shall not the voice ſpoken to vsus be remembred with God, as well as the threatning menaced to him?
This voice came from heauen, and therefore it ſpake home, not like them which glide by the faultes of Princes, & whiſper behinde their backes, as though they would reproue them if they durſt, but for feare leſt the prince or counſellor, or iudge, or magiſtrate, ſhould take it as he meanes it, & think that he aimes at them, which makes them ſpeake in parables, as though they would caſt a vayle ouer their reproofe, and eate their meſſage before they hauehave ſpoken it. The holy Ghoſt teacheth vsus here to reproue, ſo that whoſoeuer ſinneth may knowe that thou ſpeakeſt to him. Hee which ſpeaketh from Heauen (as the voyce did) muſt ſpeak like Iohn Baptiſt among the Publicans & harlots, and ſouldiers, as though he went from one to another, and ſaide, this is ſpoken to thee, this is ſpoken to thee, this is ſpoken to thee. For vnleſſe wee come neere theſe mortall Gods and proud Nabuchadnezzars, as neer as Elias came to Achab, whē he ſaid, It is thou that troubleſt Iſrael, they wil poaſt it ouer and thinke that thou ſpeakeſt not to them vntill thou ſpeakeſt plainly, as the voice ſpake from heauen, To thee be it ſpoken. And they will reforme the matter, or elſe God ſhew ſome iudgement vponupon them, as he did heere vponupon this great king Nabuchadnezzar.
Now the decree goeth foorth, that Nabuchadnezzar ſhall be King no more, Thy kingdome is departed from thee. This is ſuch a ſaying, as if Nabuchadnezzar had thought of it before, he would hauehave wept when he vanted, to thinke that his honor was going from him, when hee thought it was comming to him: and yet his kingdom was departed from him, and yet God ſaith, Thy kingdome is departed from thee, becauſe the decree was paſt, which ſhould as ſurely come to paſſe, as if it were paſt already. Therefore becauſe we care not ſo long as the Prophet ſayth, we ſhal die, we ſhal ſuffer, we ſhal anſwere, he leaueth Shall, and ſaith Now, as God ſaid to Abimelec: Thou art a dead man, not thou ſhalt dye, but thou art dead, which rouſed him more, then if hee had threatned him an hundred deaths, becauſe he thought that he ſhuld die preſently: So the holy Ghoſt is forced as it were to exceede, and ſpeake more then wee thinke he ſhould ſpeake, for the hardneſſe of our hearts, which heare like ſtones, and goe like ſnayles. If we hauehave but a weeke to repent we will deferre it to the laſt day, that we may ſinne all the reſt.
Therefore it was meet to ſay, Thy kingdome is departed from thee. That ſeeing his iudgement ſhould not ſtay, he ſhould not ſtay his repentance. If this voyce had ſaide, Thy Babell ſhall ſinke, as Nemrods Babel did, it ſeemeth he would hauehave thought his honour buried, but when he was ſtript, not onelyonly of his pallace, but alſo of his kingdome, what heauy newes was this vntounto him, which thought him ſelfe equall with GOD, and nowe may not be a King? But when hee was thruſt among beaſts to eate graſſe with oxen, what a downfall was this to be brought vnderunder all his ſubiectes, which ſpake euen nowe as though there were none but he: and now his ſeruants ſeruant would not be like vntounto him? So the king of kings wil be honored of kings, as they are of their ſubiects, or elſe he will tread vponupon their crownes, and they ſhal heare the ſame at laſt, Thy kingdome ſhall depart from thee.
Nowe followeth the execution of his iudgement, for Daniell ſaith, The ſame houre all this was fulfilled. So he ſheweth the order of it: as a priſoner is brought to the barre, and lead to a gybbet, ſo this King was drawne from his throne, and turned into the wilderneſſe, where he aboade among wilde beaſtes ſo long, Till his haires were growne like Eagles feathers, and his nailes like birds clawes.
When God began, he made haſt, as it was long before he ſpoke, but when he ſpoke, hee did it, and effected in an houre all that the dreame and the Prophet had foretolde.
Then was fulfilled, The pride of man ſhall bring him lowe: Euen in that houre that Nabuchadnezzar aduanced himſelfe more than before, in the ſame houre hee was brought vnderunder all his ſubiectes, all his ſeruants and pages; ſo he which ſetteth vp can pull down, he which gaue can take, he which made can deſtroy.
Therefore let no man vaunt though hee were a king of his houſe or land, or farme or children, but know that hee ſhould hauehave nothing, if GOD did not regarde him more than other, and thinke when thou doeſt read this ſtorie, whether thou be not as proude of thy wealth, as Nabuchadnezzar was of his pallace: whether thou be not as proud of thy childrē, as Nabuchadnezzar was of his kingdome: whether thou be not as proud of thy parentage, as Nabuchadnezzar was of his honour: whether thou be not ſo proud of thy lerning, as Nabuchadnezzar was of his train. If thou be not ſo proud, thē God doth ſay no more, O King, to thee be it ſpoken, O ſubiect to thee be it ſpoken, theſe bleſſings ſhalbe taken from thee. For, hath God takē no mans kingdome from him but Nabuchadnezzars? hath he taken no mans office from him but Iudas? hath he taken no mans riches from him but Iobs? how did Antiochus, and Iulian, and Herod, and Saul, and Athalia, and Iezabel, & Richard the third goe from their thrones, as if God had pulled thē out by the eares? he had no reſpect vntounto their perſons, but vſed them like beaſts as hee did Nabuchadnezzar, and fulfilled his threatning: The candle of the wicked ſhall be put out. Therefore as Chriſt ſaith vntounto them which turne backe: Remember Lots wife: ſo I may ſay to them which beare high mindes, and proud lookes, & ſtout wordes, remember King Nabuchadnezzar, how God reſiſted the proud. Now if any man long to be reſolued, how this king was changed to a beaſt, he muſt not imagin any ſtrāge metamorphoſis, or popiſh tranſubſtantiation, as though his ſhape were altered, or his manhood remoued, or that he put on hornes and hoofe, as the Poets faine of Acteon, for the voyce doth not ſaye that hee ſhould become a beaſt, but that he ſhould dwell with the beaſtes. Daniel dooth not ſaye that his head or armes, or legges were transformed: but that the haire of his head and the nayles of his fingers did growe like Eagles feathers, and like birds clawes, as euerie mans haire and nayles will doe, if hee doe not pare them.
Laſtly, Nabuchadnezzar ſaith not, that his ſhape was reſtored vntounto him, but that his vnderſtanding was reſtored vntounto him: all which declare, that he was not chaunged in bodie, but in minde: not in ſhape, but in qualitie. A ſauage minde came on him, like that which droue Cain from the companie of men,Gen. 4. 12. and he became like a Satyre or wilde man, which differeth not frō a beaſt, but in ſhape: though hee was not turned to a beaſt, yet this was a ſtraunge alteration, to bee ſo chaunged in an houre, that his Nobles abhorred him, his ſubiects deſpiſed him, his ſeruants forſooke him, none woulde companie with him but the beaſts. Conſider this all that aduaunce themſelues againſt GOD and deſpiſe his word, as Nabuchadnezzar did. Take warning by a King, which euen now walkt in his galleries, & his Nobles ſerued him in his pallace, with all diſhes that the ayre, or ſea, or land, could afford: now he is turned to graſe & feede like an oxe with the beaſts in the wilderneſſe. This was to ſhewe that God maketh no more account of the wicked then of beaſts, and therfore the holy Ghoſt calleth them often by the name of beaſts: ſhewing how that ſinne and pleaſure make men like beaſts: when they hauehave abuſed their wits often, and peruerted their reaſon, at laſt God taketh their vnderſtanding from them, and they become like beaſts, lothſome to themſelues and others: many ſuch beaſts wee hauehave ſtill like Nabuchadnezzar, who were fitter to liue in the deſart among lions, where they might not anoy others, then in townes amongſt men, where they infect more then the plague. Thus if you hauehave not conſidered the beaſtlines of ſinne, looke vponupon Nabuchadnezzar like a beaſt. If you would ſee the guilt of it,Gen. 4. 12. looke vponupon wandering Cain. If thou wouldeſt ſee the frenſie of it,1. Sa. 16. 14 looke vponupon frantike Saul. If thou wouldeſt ſee the feare of it, looke vponupon trembling Baltazar.Dan. 5. 6. If thou wilt ſee the ſhame of it,Heſt. 7. 10. look vponupon Haman, hanging vponupon his own gallowes. If thou wilt ſee the end of it, looke vponupon the Glutton frying in hell.Luk. 16. 23. Theſe are the pictures of ſinne, which GOD hath ſet for a terror before vsus:Gen. 19. 26. like the piller of ſalt, or Achans Sepulchre to ſpeake to vsus.Ioſua. 7. 26. Take heed by thoſe, when I hauehave warned you, as I warned them, I will puniſh you, as I puniſhed them. This is the Epitaph, as it were, which God ingraueth vponupon Nabuchadnezzars Sepulchre:
Be thou an example to Kings and Rulers, for all the children of pride, to beware how they ſet themſelues agaynst him who aduaunced them.
Thus hee which ſets vp, can pull downe. Did not I ſende thee dreames to warne thee? Did not I ſende a Prophet to warne thee? If eyther of them woulde hauehave ſerued, thou mighteſt hauehave ruled ſtill, and walked in thy galleries, and feaſted in thy pallace, and iudged vponupon thy throane, and dyed a King: but now thy kingdome is departed from thee. Who would bee like Nabuchadnezzar, now he is like a beaſt? If this heathen was thus challenged for his warning, which had heard but one Prophet, we may tremble to thinke what wee ſhall anſwere for our warnings, which hauehave been threatned as often as the Iſraelites, and yet prouoked the Lord while he ſerueth vsus, like thoſe which curſe the ſunne while it ſhineth vponupon them.
Thus hauehave you ſeene the fall of pride. Euen now he ſayd, Is not this great Babel? Now he may ſay: Is not this vnhappie Babel? euen he ſayd, which I hauehave built by the might of my power: and now hee may ſay, which I hauehave built by the vanitie of my pride: euen now he ſayd, for the honour of my maieſtie: now hee may ſay, for the ruine of my kingdome: yet after this he roſe againe, and came to himſelf, and receiued his kingdome, and honoured him which puniſhed him ſo: but the time will preuent me to ſpeak of his reſtitution, therefore here I ende.
FINIS.