Commentary on Daniel, book of Daniel · Chapter 2
Chap. 2.
The Text.
ANd in the ſecond yeare of the raigne of Nebuchadnezer, Nebuchadnezer dreamed dreames wherwith his ſpirit was troubled and hys ſleepe was vponupon hym.
2 Then the king commaunded to call the Enchanters, and the Aſtrologians, and the Sorſerers, and the Chaldeans for to ſhew the king his dreames. So they came & ſtode before the king.
3 And the king ſayde vntounto them: I hauehave dreamed a dreame, and my ſpirite was troubled to know the dreame.
4 Then ſpake the Chaldeans to the king in the Sirians language: O king liue for euer. Shew thy ſeruaunts thy dreame, and we ſhall ſhew the interpretation.
The meditation.
WHere Daniell ſaith that Nebuchadnezer had this dreame the ſecond yeare of his Empire, it ſemeth ſomthing contrary to the firſt Chapiter. For if Nebuchadnezer did conquer Ieruſalem the firſt yeare of his kingdome, how can it be that Daniell was now counted amonges the wyſe men and Aſtrologians, for he was then a Scholer? This ſeemeth not then to agree, that Daniell with his companions were but Scholers the firſt yeare of Nebuchadnezer, and that the ſecond yeare he was in daunger of hys lyfe becauſe he was of the number of the Mages. Some ſay that the ſecond yeare is to be counted from the captiuity and deſtruction of the Citie: for they ſay that Nebuchadnezer was called kyng after that he had a quiet Monarchy, and before he had deſtroyed the Temple and Citie he had not ſo. But I do thinke otherwayes, as it is more probable, that this Nebuchadnezer raygned wyth hys father when he conquered Ieruſalem in the tyme Ioachim, and that he was then ſent thether by hys father: and after he had ended hys warres in Aegipt, he returned into Chaldea, to preuent ſeditions and innouations. Wherefore herein there is no abſurdity, that Nebuchadnezer raigned before the death of hys father together wyth hym, and afterward he raigned alone: and that this thyng which is here ſpoken, came to paſſe in the ſecond yeare of his owne raigne. He ſayth that he dreamed dreames, and yet there is but one dreame declared. But becauſe many thynges were wrapped vp in thys dreame, he ſpeaketh plurally as of many.
It is added that his ſpirit was troubled, that we may know that it was no common dreame. For this was not the firſt tyme that euer he dreamed, neither was he ſo troubled eueryevery night to call together all the Mages. Wherefore Daniell woulde note that thys was an extraordinary dreame, ſo that he beyng aſtoniſhed did fall agayne into a dreame, & through the trouble of his mynde, forgat what he had dreamed. But he felt a burning in his cōſcience becauſe God would not ſuffer hym to reſt, but would hauehave hys mynde to be vnquiet whiles that he ſhould hauehave the interpretation of the dreame. Wherefore the prophane writers do not without cauſe place dreames amonges diuinations. They ſpeake in déede doubtfully of dreames, becauſe there can be no certainty in their writinges: yet did they thinke that there was ſome kinde of diuination in their dreames. How be it to extend this to all dreames were fooliſhe and childiſh. For many tymes dreames do come of the affection of the mynde, or of the diſpoſition of the body: but of the cō trary part, ſome dreames do come by Gods appointment for other purpoſes.
But concerning the dreame of Nebuchadnezer, two thynges are to be noted: Firſt that the memory therof was loſt and it was forgotten: ſecondly that the meaning thereof was vnknowen. We may ſée in other places that the dreame was not forgotten, and yet that the interpretation was vnknowen. But here Nabuchadnezer was not only troubled for want of interpretation of the dreame, but he was troubled agayne and was full of care and griefe becauſe the viſion was vaniſhed forth of hys mynde. As for the darknes of the dreames, God vſeth them ſo towardes his owne children. For Ioſeph when he dreamed that he was worſhipped of the Sunne and the Moone,Gen. 37. knew not what the matter ment: neither yet when he dreamed that his ſheafe was worſhipped of the ſheaues of his brethren, but he tolde it ſimply to his brethrē. Thus doth God ſpeake in dreames as it were by a darke ridle, vntill the interpretation be annexed: and ſo was the dreame of Nebuchadnezer.
Thus ſometimes we ſée yt God doth open his wil to the vnbeleuers, but not openly,Iſa. 29. becauſe they ſeyng ſhould not ſée: and it is as if one ſhould reach vntounto them a booke that were ſhut (as Iſay ſayth) that God doth ſpeake with the vnbeleuers in a ſtraunge and a ſtamering toung.Iſa. 28. So then was Gods will vttered to Nebuchadnezer, that he did ſtill remaine doubtfull and amazed: wherefore hys dreame could nothing hauehave profited hym, vnleſſe God had geuen hym Daniell to be the interpreter thereof. All hys cunning Aſtrologians and Chaldees could do nothing: as all theyr ſciences are vayne and fooliſh. The Chaldeans who had taken to them the name of the Countrey as men moſt excellent, could tell the king nothing at all. Daniell and his fellowes in the meane tyme are forgotten of the king, though he had good proofe of their wiſdome before (no doubt) by ye ſingular prouidence of God: becauſe God would not hauehave his ſeruauntes to be ioyned or coupled wyth the Enchanters, Sorcerers, and Mages, but would hauehave his power to be made euident in Daniell, after that all their vayne ſciences had fayled, and that the kyng by them could hauehave no comfort, though they boaſted much of their owne knowledge. But it is to be noted that the dreames that God ſendeth can not be expounded by any arte of man, but by ſpeciall reuelation from the almighty God.
5 And the king aunſwered and ſayd: the thing is gone from me. If ye will not make me vnderſtand the dreame, with the interpretation thereof, ye ſhall be drawen in peeces and your houſes ſhalbe made a Iakes.
6 But if ye declare the dreame and the interpretation thereof, ye ſhall receaue of me giftes and rewardes, and great honor: therefore ſhew me the dreame and the interpretation of it.
7 They aunſwered agayne and ſayd: let the king ſhew his ſeruaunts the dreame, and we wil declare the interpretation thereof.
8 Then the king aunſwered and ſayd: I know certainely that ye would gaine the time, becauſe ye ſee the thing is gone from me.
9 But if ye will not declare me the dreame, there is but one iudgement for you: for ye hauehave prepared lying and corrupt wordes, to ſpeake before me till the tyme be chaunged: therfore tell me the dreame, that I may know if ye can declare me the interpretation thereof.
Here the king requireth more of the Chaldees thē they euer profeſſed. For although they boaſted much of their art, yet they did neuer promiſe to tel eueryevery mā his dreame. Wherfore it ſemeth that ye king doth againſt iuſtice thus to charge them. But we muſt note that ye king had ſuch a terror and trouble ſtricken into his hart, that he was like a raging beaſt, and that ſeyng theſe wicked men made themſelues the interpreters of the Gods, the king will herein try their great boaſtinges. Wherefore this is a iuſt reward of their arrogancy, that theſe vayne men puffed vp with a fooliſh pride of their wicked arte, ſhould thus come into daunger,Leuit. 20. ſo that of their partes they had deſerued death for the arte it ſelfe: and the Lord alſo woulde hauehave them to be declared fooles to their perpetuall ſhame and confuſion, and ſo to ſuffer death for their wicked dealinges: Though the kinges fact were outragious, commaunding ſuch a thyng vponupon the payne of death, as neuer was heard tell of, and commaunding all to be killed without exception. But here we do ſée how farre the wicked do excéede in their kyndes that want the gouernement of Gods ſpirite, and how the Lord doth puniſh one wicked by an other many tymes, to both their confuſions.
The Prayer.
GRaunt O Lord God, ſeyng that we do ſo wander in this world that we alway ſtād in nede of knowledge and the gouernement of thy holy ſpirite, that we may depend wholy of thy word and heauenly reuelation, leſt wee chalenge to much to our ſelues by any vayne knowledge: but that we fully perceauing our owne blindnes and ignoraunce may alwayes flie vntounto thee, and not ſuffer our ſelues to be caried to and fro by the craft of Sathan and his wicked inſtrumentes, but that we may remayne ſo firmely in thy truth, that we neuer ſwarue therefrom, whileſt thou pleaſeſt to direct vsus in the whole courſe of our vocation, and ſo we come into that heauenly glory of thy kingdome, which is purchaſed vntounto vsus by the bloud of thine onelyonly begotten ſonne Ieſus. So be it.
10 Then the Chaldeans aunſwered before the kyng, and ſayd: there is no man vponupon earth that can declare the kinges matter: yea there is neither Kyng, nor Prince, nor Lord that aſked ſuch thinges at an Inchaunter, or Aſtrologian, or Chaldean.
11 For it is a rare thing that the king requireth, and there is none other that can declare it before the kyng, except the Gods whoſe dwelling is not with fleſh.
They excuſe themſelues that this belongeth not to their arte, neither that any king euer commaunded any ſuch matter. But the king receiueth none excuſe, for God had ſtirred hym to puniſh theſe Mages, Chaldees, and Coniurers, as the moſt wicked deceauers of the people: and by this meanes alſo he would hauehave the excellēt ſpirit that was in Daniel more known and regarded. Where they ſay that it was a rare thing. They do meane that this is ſtraunge, that the king ſhould hauehave ſuch a viſion ſent from heauen, and that he ſhould not remember it: wherefore they thinke it ſome ſecret miſtery and knowledge that paſſeth their capacitie, onelyonly perteining to the Angels, which alway do ſée Gods will and pleaſure: or to their Gods whom they did worſhip many in number. For all the heathen Idolaters had alway this opiniō that there was one high God aboue all, and that there was a number of leſſer Gods which ruled vnderunder hym: and ſo eueryevery man after his owne fantaſie fayned hym a God aboue in the ayer. Wherefore they being men in the fleſh can not enter into the heauens (ſay they) to ſée all ſecretes. This excuſe will not ſerue, for the king rageth more and more.
12 Wherfore the king with great wrath and indignation commaunded that all the wiſe men of Babylon ſhould be ſlayne.
We do not read of the like example in any hiſtory. But the cauſe is to be noted: that God had his ſecret iudgement againſt the Inchaunters, and woulde ſet vp his ſeruaunt Daniel. And it may be that the kyng did then firſt perceaue that which he neuer vnderſtoode before, that is to ſay, that the boaſting of their knowledge was nothing but lyes, and that in all their fooliſh artes there was nothing but craft & deceit. We ſée alſo them that are coūted deuoute in falſe religion, when they perceaue that their fained holynes wyll not helpe them, then they braſt forth into madnes and rage againſt thoſe Gods whom they hauehave worſhipped. And ſo may it be that Nebuchadnezer in this ſo earneſt buſines did eſpie the deceit of the Mages, whom he neuer ſuſpected before: but now he ſéeth that he is deceaued, and that he is deſtitute of their ayde and counſaile in this doubtfull matter, of whom he thought that he ſhould neuer hauehave bene forſaken: and becauſe he looked for all helpe at their hādes, therefore doth he rage an hundreth folde more then if he had not put in them any confidence. This is the maner of all the ſuperſtitious and idolatrous.
13 And the decree was geuen, and the wiſe men were ſlayne, and they ſought Daniel and his felowes to put hym to death.
¶ The Meditation.
We ſée here the ſingular prouidence of God for Daniel. When the wyſe Chaldees are killed, God will not hauehave his ſainctes mixed with them, but ſo ſeperate from them, that his glory may be the more ſet forth by them, and they more gloriouſly preſerued. Yet ſée we how the king deſpiſed Gods gift, and would hauehave extinguiſhed the light offered in that hee would hauehave Daniell killed, in whom he had knowne ſuch excellent wiſedome as was before named. But now through his rage all is forgotten, and he will take no paynes in this doubtfull matter, to conſult with Daniell whom God had geuen him of great mercy, if he would hauehave vſed him. But thus many times they that be in authoritie runne to haſtily after their owne luſtes, and will take no paynes to enquire for counſell, neither at God, nor at faythfull and godly men, neither yet will they ſearch for the innocent perſons, nor take leyſure to try the iuſt cauſes. Notwithſtanding God doth meruelouſly deliuer his from death, as we ſée in Daniell. And we ſée the way that Daniel taketh after that he had opteyned a dayes reſpet of the king. He and his fellowes fall to earneſt prayer to finde mercy at Gods hand, as we muſt do in all our neceſſities: for it is only of Gods free mercy and fauour when he defendeth vsus, or geueth vsus any thing that good is. Forthermore, we may learne how ready God is to graunt ſuch prayers as are made of fayth, and how neare GOD is vntounto all them that call vppon him in truth. And therefore becauſe that Daniell brought fayth and a pure conſcience, he is heard ſtreight wayes. And this ſecret was opened vntounto him in a viſion by night and he prayſeth God.
The Prayer.
GRaunt almighty God, that ſeing we are in daunger eueryevery day and hower, and we are not in ieopardy only by the rage of one cruell tyrant, but the deuill ſtirreth all the world agaynſt vsus, and armeth the princes of the world to deſtroy vsus: graunt wee beſeech thee, that we may feele in our hartes, and that thou wilt declare in deede that our life is in thy hand, and that thou art ſuch a faythfull keeper thereof, that thou wilt not ſuffer one heare to fall from our heads, but that thou wilt ſo defend vsus, that the wicked alſo may know that we boaſt not in vayne of thy holy name, neither that our prayers vntounto thee are fruteles, and when we hauehave felt thy fatherly goodnes and care all the courſe of our life, in the ende receiue vsus to that bleſſed immortalitie which thou haſt promiſed vntounto vsus and layd vp for vsus in the heauen, through Ieſus Chriſt our Lord. Amen.
20 The name of God be prayſed for euer and euer, for wiſdome and ſtrength are his.
21 And he changeth the times and ſeaſons, hee taketh away kynges and he ſetteth vp kynges, he geueth wiſedome vntounto the wiſe and vnderſtanding to thoſe that vnderſtand.
22 He diſcouereth the deepe and ſecret thinges: he knoweth what is in darkenes. &c.
Now Daniel prayſeth God, as we ought dayly to wiſh hys name to be ſanctified, but eſpecially as Daniell doth here, when he worketh any ſtrange worke and ſheweth any token of his fauour amongſt vsus. Wherupon ſayth Dauid: Thou haſt put a new ſong into my mouth. Pſal. 40. Iſay. 42.And Iſay ſayth, that God hath geuen the matter of a new ſong, becauſe he hath dealt meruelouſly with his Church. So doth Daniell here prayſe God with moſt vehement affection, geuing vntounto him only the prayſe of power and of wiſedome, and ſo ſeparating him from all falſe Gods and all creatures, in that as he knoweth all thinges by his wiſedome, ſo doth he rule and gouerne all thinges by his power, ſo that nothing is done but by his appointment: and alſo that he hath not only this fountaine of all wiſedome and power in him ſelfe, but that he ſpreadeth forth the ſame to be ſéene both in heauen and in earth. So that what wiſdome or power ſo euer appeareth in any creature in the world, it is but a ſigne, teſtimony and declaration of Gods wiſedome and power, that God may be magnified. So that the change and alteration of times, of ſtates, of kingdomes, and of all artes and ſciences, are but as it were glaſſes to cauſe man to beholde Gods power and wiſedome, by the which all thinges are gouerned.
Wherfore Daniell teacheth vsus that we neede not to clime vp to the heauens to ſearch out this wiſedome and power, for it is dayly practiſed amongſt vsus vponupon the earth, whiles we ſée kinges and kingdomes altered and changed ſo farre aboue all compaſſe of mans wit and our capacities, that we may alway hauehave our recourſe vntounto God and reuerence his maieſtie in all thinges. If all the yeares and dayes ſhould runne after one courſe, we would attribute it vntounto nature. But now when we ſée how farre ſommer doth differ from the winter, and that we hauehave not yet alwayes the like ſommer and the like winter: no ſometimes the ſpring time is hoote as the ſommer, ſometime it is as cold, as ſtormy, and ſnowye as ye winter, and the ſommers are ſometimes ſo ſtraunge and the yeares ſo diuerſe one from an other: all theſe alterations and changes are wrought by the wiſdome of God to waken vsus, and to ſtirre our dull hartes to looke vp to the maker of all, and not to ſticke to ye fond imagination of nature, as do the philoſophers, and ſo robbe God of his honor. And if in all theſe ſmall mutations the power of God be ſo manifeſt, how much more ſhould God be magnified in theſe great tranſformations of the whole world, which are now in our dayes moſt euidēt: ſo that we may boldly ſay to the proude contē ners with the prophet Dauid: Lift not vp your hornes ſo high, nor ſpeake with ſtiffe neckes, for to come to preferment is neither from the eaſt nor from the weſt, Pſal. 75.nor from the ſowth: but God is the iudge, he maketh low and he maketh high.
Thus reſting vpō Gods, we may deride all vayne diſcourſes of mans brayne, wherewith they foliſhly trouble their heades, that God commeth ſeldome or neuer into their remembrance: the which fault Daniell noteth in this 21. verſe, like as he goeth farther in the 22. verſe. Wherby we learne to geue God his due prayſe in all thinges, which the world with open ſacrilege doth vſe to robbe from him: that if we hauehave any vnderſtanding or iudgement at all, we muſt knowledge it to be Gods gift. If we hauehave but one drop of common ſenſe or wit, we muſt prayſe God for it. For without his ſecret inſpiration geuing vsus this vnderſtanding, we ſhould hauehave bene like ſtones and ſtockes. Now, he that hath more knowledge is more bounden vntounto God becauſe he hath receiued more. For who is it that maketh this diuerſity but only God? But aboue all, the knowledge of ſpirituall thinges is the rare and ſingular gift of the holy ghoſt, and therefore the manifeſt token of Gods power. Let vsus therfore beware of that deueliſh pride wherewith the word is bewitched, boaſting in their giftes as though they came of them ſelues: & let vsus prayſe God for that he hath not only geuen vsus the cōmune gift of wit and vnderſtandyng to put a difference betwixt good and euill, which ſéemeth only naturall: but that he hath ſo lightned our mindes, that we do perceiue thoſe ſpirituall thinges which els ſhould farre paſſe our capacities, and let vsus pray continually that he would vouchſafe more and more to open to vsus that light wherein he dwelleth, that ſo we may féele the power of his ſpirite working in our darkenes, and ſtrengthening vsus in his ſeruice.
¶ The Prayer.
GRaunt O Lord God, that where ſo many teſtimonies of thy wiſedome, power, and glory are dayly before our eyes, and yet we can not ſee them, but bury thys cleare light with our ingratitude: graunt we beſeech thee, that at the length we may learne to opē our eyes, or rather that thou wouldeſt open them by thy ſpirite, that we regarding with how many, how great, and how excellent benefites thou preſenteſt thy ſelfe vntounto vsus, and geueſt teſtimony of thy wiſedome, thy power, and diuine maieſty, we mey ſo profite in this thy ſchole of holines, that we may attribute all prayſe of all power, wiſedome, and knowledge vntounto thee, that we chalenge nothing at all vntounto our ſelues, but only extoll and magnify thee: and the more liberall that thou pleaſeſt to ſhew thy ſelfe vntounto vsus, the more earneſtly we may labour to ſerue thee and to geue our ſelues wholy vntounto thee, taking no peece of prayſe to our ſelues, but caring only for this one thing, that to thee alone may all glory remayne and ſhine throughout the world, through Ieſus Chriſt our Lord. Amen.
27 Daniel anſwered in the preſence of the king, and ſayd: the ſecret which the king hath demaunded, can neither the wiſe, the aſtrologians, the inchanters, nor the ſoutheſayers declare vntounto the king.
28 But there is a God in heauen that reueileth ſecretes, and ſheweth the king Nebuchadnezer what ſhalbe in the latter dayes. Thy dreame and the thinges which thou haſt ſene in thine head vponupon thy bed, is this.
29 O king, whē thou waſt in thy bed, thoughts came into thy minde what ſhould come to paſſe hereafter, and he that reueileth ſecretes, telleth thee what ſhall come.
¶ The Meditation.
Daniel ſtill laboureth to cauſe the king and all others to geue all glory vntounto God. Therefore he affirmeth that none of thoſe whom they counted wiſe men, neither any man by arte and ſcience is able to vnderſtand Gods ſecretes, but God who is in the heauens doth onelyonly reueile them as he pleaſeth. And with this poynt he beginneth with the king, to ſmite a reuerence and feare of Gods maieſty into the kinges hart, that he might more diligently heare & feare the wordes that ſhould after follow, and ſo be the more apte to receiue the myſteries that ſhould be reueiled. For this is it that wanteth amongſt the worldlinges, that they can not thinke that it commeth of God which Gods meſſengers do bringe vntounto them. Many now a dayes are willing to heare what can be ſayd of the Goſpell, and what may be brought agaynſt popiſhe ſuperſticion and error, but they are not inwardly touched nor moued, therefore what ſo euer they conceiue doth but vaniſh without profite and goeth forth of theyr remembrance. Wherefore this reuerence of God and his word is moſt neceſſary, as the beginning of wiſedome and the preparation of the minde to right vnderſtanding. So doth Daniel then prepare the kinges minde, and abbaſeth him ſelfe and his owne knowledge, that God only may hauehave the glory.
¶ The Prayer.
GRaunt almighty God, ſeing thou wilt hauehave vsus to differ from the brute beaſtes, and therefore haſt grafted in our hartes the light of vnderſtanding: that we may learne to know this to be thy ſingular grace and gift, and that we may reuerence and magnify thee for the ſame, and that we may alwayes exerciſe our ſelues in the knowledge of thoſe thinges which may bring vsus reuerently to regard thy word and thy maieſty: and alſo that we may put ſuch difference betwixt the commō ſenſe that thou haſt geuen vsus, and the light of thy ſpirite, that thou mayſt be glorified: and that we may alwayes eſpecially praiſe thee for thy gift of faith, wherby we are made thy childrē engrafted into the body of thy ſonne, and that we may continually craue encreaſe of the ſame fayth of thee, whiles in the end thou do bring vsus to that full reuelation of light, when we being made like thee, ſhall beholde thy glory face to face, and ſhall hauehave the fruition therof, through the ſame our Lord Ieſus Chriſt. Amen.
30 As for me, this ſecret is not ſhewed me for any wiſedome that is in me, more then in other: but only to ſhew the king the interpretation, and that thou mighteſt know the thoughtes of thy hart.
31 O kyng, thou ſaweſt, and beholde there was a great Image. This image of excellent glory ſtoode before thee, and the forme therof was terrible.
32 This images head was of fine golde, hys breaſt and armes of ſiluer, his belly and thighes of braſſe,
33 His legges of yron, and his feete were part of yron and part of clay.
34 Thou beheldeſt it till a ſtone was cut without handes, which ſmote the image vponupon hys feete that were of yron and clay, and brake them to peeces.
¶ The Meditation vponupon the .31. &c.
By this dreame of Nebuchadnezer Daniel (as before) declareth all the mutations of kynges & kyngdomes to be done by Gods prouidence. And though they be neuer ſo rich and pompous, though they be neuer ſo proude, fierce, or terrible, yet GOD by hys ſecrete counſell doth plucke them downe at hys tyme appoynted, becauſe they magnifie them ſelues agaynſt the kyngdome of hys ſonne Chriſt, whom he hath determined without mans helpe, in the myddes of his enemyes to rayſe vp to hys great and eternall kyngdome. Now theſe foure Monarchies the Babilonians or Chaldees, the Medes or Perſians, the Macedonians or Greciās were deſtroyed one of an other, and ye laſt by ye Romanes, before ye kyngdome of Chriſt was reueiled vntounto the world. Now the Romanes fell by ambition, auarice, crueltie, and ciuill ſedition. And Chriſt who is the iuſt iudge of the world from all eternitie, as he by hys diuine prouidence dyd iuſtly make the mutations of the other Monarchies, ſo doth he in this laſt of all, when he moſt euidently ſetteth vp hys ſpirituall kyngdome vponupon the earth.
Prou. 8.Chriſt is the eternall wiſedome of his father, by whom kyngs do raigne and hauehave their authoritie approued, if they ſéeke that he may raigne amongeſt them: but if they be opē enemyes to hys kyngdome and ſhew them ſelues cruell tyrauntes to hys people,Pſal. 2. he then hath power with his yron ſcepter to breake them downe and deſtroy them. And this dreame of Nebuchadnezer, of the deſtruction of theſe Monarchies, was ſent eſpecially for the comfort of Gods people, that they ſhould not diſpayre when they dyd ſée the glytteryng pompous kyngdome of the Chaldees, after that of the Perſians, then of the Macedonians, laſt of all of the Romanes ouerwhelmyng ye whole earth: but that they ſhould ſtill looke for ye kyngdome of Iuda and of Chriſt which God had once promiſed to be performed, how miſerable ruines ſo euer in the meane ſpace ſhould appeare.
Therfore then was this dreame ſent to the kyng with the interpretation by Daniel, that all the Eaſt partes of the world might know it: & that ye Iewes there diſperſed might ſtill noriſh their fayth and hope in Gods promiſes, ſeyng all thynges done by hys appointement: and that the ſame God which had tolde Nebuchadnezer before what ſhould come afterward, had alſo determined what he would do in tyme to come: whoſe purpoſe could not be chaūged though it were long differred. Whereas then the Iewes did know that the Chaldees dyd then raigne ouer them and all the world by the appointmēt of God, and that after them there ſhould come an other worſe then they, and thyrdly that vnderunder the Macedonians they ſhould be ſtill in troubles, and that the Romanes alſo ſhould be Lordes ouer all and kéepe the world in cruell ſubiection, and laſt of all that their Meſſias whom they looked for, ſhould be the eternall kyng for euer, and that none of the Monarchies had any aſſured ſtabilitie: this was vntounto them a ſingular comfort and confirmation.
Thus do we ſée for what cauſe God would hauehave this thyng to be publiſhed eueryevery where, which was as then vnknowen, that the Iewes might deliuer that from hand to hand vntounto their childrē and poſteritie, which they heard of the mouth of Daniel, and that hys prophecie might be extāt and remaine for them a continuall monument in all ages. Wherfore when the Iewes that then were captiues dyd ſée this terrible Image of their enemy in great admiration vntounto all the world, what could they then thinke but that they were, as it were ſwallowed vp without recouery? And ſo lykewiſe vnderunder the other mighty Monarchies. Therefore God of hys great mercy doth offer them this conſolation, that their redemer ſhould come, which ſhould breake in péeces all theſe Empires, and that without all helpe of mās hand or humane power: for this ſtone of hym ſelfe and hys owne power, ſhould grow into ſuch a kyngdome as ſhould fill the whole earth.
¶ The Prayer.
GRaunt almighty God, ſeyng we wander ſo in this world, that our myndes are eaſily encombred and troubled and our iudgemente darkened when wee do ſee the glyſtering power and proſperity of the wicked to be terrible both to vsus and to all others: Graunt we beſech thee, that we liftyng vp our eyes vntounto the heauens, may remember alwayes how great power thou haſt beſtowed vppon that thyne onelyonly begotten ſonne, euen to this end, that he ſhould guyde vsus and gouerne vsus by the power of his ſpirite, and ſhould alſo defend vsus through his fidelitie & protectiō: ſo that he ſhuld alter, change and trāſpoſe the whole world for our ſaluation, that ſo we may quietly reſt vnderunder his defence, and fight forth our battaile boldly and conſtantly, with ſuch patience as he commaundeth and commendeth, whiles that in the ende we may attaine that fruite of victory which thou haſt promiſed vntounto vsus, and the which alſo thou wilt ſhewe vntounto vsus in thy heauenly kyngdome. So be it.
36 This is the dreame and we will declare before the kyng the interpretation therof.
37 O kyng thou art a kyng of kynges: for God of heauen hath geuen thee a kyngdome, power and ſtrength and glory.
38 And in all places where the children of men do dwell, the beaſtes of the fieldes and foules of the heauen hath he geuen into thyne hand, and hath made thee ruler ouer them all. Thou art this head of God.
39 And after thee ſhall ariſe an other kingdome inferiour vntounto thee, of ſiluer. And the thyrd kingdome ſhall be of braſſe, which ſhall beare rule ouer all the earth.
40 And the fourth kyngdome ſhalbe ſtronge as yron: for as yrō breaketh in peeces and ſubdueth all thynges, and as yron bruſeth all, ſo ſhall it do. 41 Wheras thou ſaweſt the feete and toes parte of potters clay and part of yron, the kyngdome ſhalbe deuided, but there ſhalbe in it of ye ſtrength of the yron.
¶ The Meditation vponupon the 36. &c.
Daniel deſcribeth the golden head to be the kyng of Babylon, becauſe that in reſpect of the other thrée it was the beſt, yet was it of it ſelfe wicked and cruell, but the world euer waxeth worſe and worſe. The which thyng as it was an admonition to the Iewes to be content with theyr ſtate: ſo is it vntounto vsus to take héede that we bee not caryed away with ye long cuſtome of ſinne in theſe our wretched tymes.
Agayne, he nameth the Perſian kyngdome to be of ſiluer, and ſo inferiour to the firſt Monarchie: not that it was inferiour in power and dominion, but becauſe it was worſe in ambition, in crueltie, in vice and corruption, as Iſay the 13.Iſay. 13.18. doth before prophecie. And as ye Monarchies dyd grow greater and greater, ſo dyd their vices encreaſe, that men might ſée their madnes which deſire to hauehave Princes of ſo great power and dominions: As though any one mā were able to rule any one kyngdome, and that this were not rather playne and euident, that ſuch exceſſiue dominions are lyke great ragyng riuers that runne ouer the bankes, to the great dammage of their neighbours,Iſa. 8.6.7. as Iſay well noteth chapter. 8.
So is the thyrd named of braſſe the Macedonian, not ſo much for the ſtrength as becauſe it was worſe: to cauſe the Iewes ſtill to wayte for the eternall kyngdome of Chriſt which is of mercy and iuſtice. And the fourth of yron the Romane, becauſe it brake down all before it, and was moſt cruell both to the Iewes and to other nations. Yet the féete ſhal be parte of potters mettal, parte of yron, ſayth Daniel, which can not well be matched together but the one will breake the other: which doth ſignifie the cruel murther that began betwixt the two firſt brethren and continued manifeſtly amongeſt them in their ciuill warres though they were ioyned in kynred, to declare vntounto the godly that that kyngdome of the Romanes was not it that they ſhould ſtay vppon: but that they ſhould alwayes buyld theyr fayth and hope vponupon this ſtone cut forth of the mountaine without hands, and vponupon that kyngdome which the God of heauen ſhould rayſe vp after theſe kynges, which kyngdome ſhould neuer be deſtroyed, but ſhall deſtroy all theſe kyngdomes, and it ſhall ſtand for euer.
Now, this kyngdome of Chriſt doth not deſtroy the kyngdomes of the world for any other cauſe, but becauſe that they are enemyes to his kyngdome. Therfore Daniel ſpeaking of this matter doth treate of a thyng thē knowne, and afterwardes euidētly felt of ye Iewes from time to time, that is to ſay, that theſe Monarchies are enemyes to the kyngdome of God. For the Chaldees had throwen downe the temple of God, and as much as in them lay they endeuoured them ſelues to deſtroy all his true worſhyp. As for the Medes and Perſians, although by Cyrus and Darius at the firſt libertie to returne from the captiuitie was graunted, yet were the Iewes ſo miſerably handled by the kinges folowyng and by their officers and deputies, that the moſt of them dyd rather chuſe to lyue in exile then to returne into their countrey. Thirdly, though Alexander of Macedony one tyme ſpared them, yet the kynges that ſucceded him moſt cruelly vexed them, ſpoiled and ſlue the moſt true worſhippers of God, and burned Gods holy Teſtament: ſo that it is no maruaile though Daniel ſet the kyngdome of Chriſt agaynſt ſuch Monarchies. As for the Romanes we knew how proudly they deſpiſed the God of Iſrael, and though they had Pantheon wherin they worſhipped all the Idols and Gods of all the nations that they Conquered, yet would they not geue any honor or place to hym at all.
Agayne, how they hated Chriſtes Goſpell, how cruelly they murthered the Chriſtians, and labored by all meanes to diffame and baniſh forth of the world the doctrine of ſaluation, the matter is moſt manifeſt. Therfore Daniel to admoniſh the faithful what ſhould be their condition and ſtate to the comming of Chriſt, doth pronounce all thoſe Monarchies and kyngdomes to be ſo many enemyes to God and to the kyngdome of his ſonne Chriſt, and that therfore they muſt be deſtroyed. And hereby he doth exhorte to patience, that the faithfull do not faint in ſo great miſeries and perſecutions as the proude tyrauntes ſhould ſtyrre vp agaynſt them ſo oft and many tymes. And Daniel ſayth that this ſtone is hewen forth of the mountaine without handes, to ſignifie his diuine byrth & ſending frō the heauens, ſo that his dominion & kyngdome muſt be ſeparate frō all earthly Empyre, becauſe it is immediatly from God and heauenly.
✿ The Prayer.
GRaunt almighty God, that we may remember our ſelues ſo to be pilgrimes & ſtraungers in this world, that no gliſtering ſhew of any riches, or power, or wiſedome of this world do blinde our eyes at any tyme: but that we may direct our ſight, eyes and ſenſes alwayes to behold the kingdome of thy Sonne, and that we may ſo be there fixed, that nothing may hinder vsus to haſt forward in the courſe of our vocatiō, whiles that at the length we may come to the marke which thou haſt ſet before vsus and vntounto the which thou dooſt call vsus at thys day by the trumpe and preachyng of thy Goſpell: and that at the length thou wilt gather vsus into that bleſſed eternitie which is purchaſed for vsus by the bloud of this thy Sonne, and that we may neuer be broken by thys ſtone with the wicked world, but that beyng ſtrengthned with his power, we may by him be rayſed vp aboue all the heauens. Amen.
44 And in the dayes of theſe kinges, ſhall the God of heauen ſet vp a kingdome which ſhall neuer be deſtroyed: and this kingdome ſhall not be geuen to an other people, but it ſhall breake and deſtroy all the other kingdomes, and it ſhall ſtād for euer.
The God of heauen ſhal thē rayſe vp a kingdome which ſhall neuer be deſtroyed, neither ſhall this kingdome be geuen to an other people: it ſhall deſtroy all, and it ſelfe ſhall for euer. The which comfortable promiſe of this eternall kingdome, doth not onelyonly pertaine to the perſon of Chriſt, who is the onelyonly king that liueth and raigneth for euer, but alſo to hys Church, which is the whole body of his kingdome, to all his people and ſubiectes, and to eueryevery particular member and perſon of the ſame. Thus doth this eternall king communicate his eternitie to all his, becauſe he will hauehave alwayes a kyngdome in this world, though the world can not alwayes ſée it, and he doth regenerate al his true ſubiectes of thys kingdome wt his eternall ſpirite into euerlaſtyng lyfe, to raygne wyth hym in hys kingdome for euer. Therfore the perpetuity of this kyngdome of Chriſt is true after two ſortes, beſides the eternitie that is in the perſon of Chriſt: firſt in the whole body, which is the Church: who though it be often tymes ſo ſcattered that it do not appeare in mans eyes, yet doth it neuer vtterly periſh, but God doth preſerue it by his ſecret and incomprehenſible wiſdome and power, ſo that it ſhall remayne for euer. Secondly in eueryevery one of the faythfull there is an other perpetuity, becauſe they are borne agayne by the incorruptible ſéede, and beyng borne by the ſpirit of God, are not onelyonly the mortall children of Adam, but they cary the heauenly lyfe in themſelues, becauſe the ſpirit which is in them is life, as Paul ſayth to the Romaynes.Rom. 8.10.
And we ſée how thys kingdome hath bene eternall euer ſince the doctrine of the Goſpell hath bene preached. For though the Church hauehave ſéemed ſometymes as it had bene buried, yet God gaue life in the very graue of Idolatry and ignoraunce vntounto hys elect. And now how is it come to paſſe that the children of the Church & the ſouldiours of Chriſtes kingdome are come forth as it were of the graue in ſuch aboundaunce, but that the Lord hath mercy vponupon Zion becauſe hys tyme appointed is come,Pſal. 102.13 and therefore his ſeruauntes delite to builde vp Zion, yea he himſelfe wyll builde it, and his glory ſhall appeare, and the heathen ſhall feare and all the kinges of the earth at his glory, and the people which ſhall be as it were new created, ſhall prayſe the Lord.
Furthermore, Daniel ſayth that this kingdome can not be tranſlated from one to an other, as the firſt was from Baltazar to Darius, the ſecond from Darius to Alexander, the thirde from that curſed kinred of Alexander and hys Princes to the Romaines. The fourth of the Romaynes was turned not onelyonly to ſtraungers of forraine nations, but to ſwineherds (as Iuſtine writeth), to beaſtes, as was Heliogabalus, to monſters in nature, as was Nero and Caligula, and ſuch lyke: like as alſo, as the Goſpell did grow it continually decayed becauſe it was ſo manifeſt an enemy to Chriſtes kingdome. But as for Chriſtes kingdome, neither can Chriſt be ſpoiled of his power and dominion, neither yet we his members can loſe this kingdome, whereof hee hath made vsus pertakers. Therefore Chriſt raigneth for euer, as well in hym ſelfe as in hys members, without any perill of alteration: for we ſhall be preſerued for euer by hys grace, and hee hath receaued vsus into hys protection that wee can not periſh. Iohn. 10. Iohn. 10.1. Pet. 1.5.We that are kept through his power by fayth (as Peter ſayth) may be ſure and quiet: for what ſo euer the world and the deuill deuiſe againſt vsus, we ſhall for euer remayne ſafe and ſure in Chriſt.
And thus would Daniel hauehave all men to ſée that there is no ſtabilitie any where, how great ſo euer the power or glory appeare, but onelyonly in Chriſt. Where Daniel ſayth, that this ſtone was hewen forth of the mountaine without handes, he declareth that nothing in Chriſtes kingdome is wrought by mans power, but all things in the ſaluation of man are wrought by God, as Iſa. 63: Iſay. 63.5.Becauſe the Lord did ſée no helper in the world, he armed himſelfe with hys owne ſtrength. Agayne, herein we note his lowe and baſe beginning, like vntounto a ſtone that had no forme nor faſhion. Which both are comprehēded in Micha, Iſay. 53. Micha. 5.2where he ſayth: Thou Bethleem Ephratha art the leaſt amongeſt the thouſandes of Iuda, yet foorth of thee ſhall hee come vntounto me, that ſhall be the ruler in Iſraell, whoſe goynges foorth hauehave bene from all eternitie. Thus Daniel would aunſwere mans groſſe imaginatiōs, which might thinke that becauſe Chriſtes glory did not appeare ſo great at ye firſt as in the kingdomes of the worlde, and becauſe yet his kingdome is vnderunder the croſſe, that therefore it were not to be regarded: and would hauehave vsus to lift vp our eyes to the heauens and behold Gods power herein, who worketh his glory contrary to mans iudgement.
45 Where thou ſaweſt that the ſtone was cut out of the mountayne without handes, and that it brake in peeces, the yron, the braſſe, the clay, the ſiluer and the golde: ſo the great God hath ſhewed the king what ſhall come to paſſe hereafter, and the dreame is true, and the interpretation thereof is ſure.
Thys muſt we alwayes conſider that our Sauiour Chriſt ſayd vntounto Pilate, that his kingdome is not of this world, no man can ſée how it ſpringeth or ſpreadeth:Iohn. 18. & how ſoeuer the children of this kyngdome be diſperſed or ſcattered, and be neither named nor knowen in the world, yet is it certayne that this kyngdome of God and hys Chriſt remayneth ſafe & ſound,1 Kynges. 19. though neither Eliah nor any other man can ſée it, and that this kyngdome ſhall ouercome all powers that ſtand vp agaynſt it.
¶ The Prayer.
GRaunt almighty God, ſeing thou haſt made it open and knowne vntounto vsus by ſo many, ſo cleare, and moſt ſure teſtimonies, that we may looke for none other redemer then this thy Sonne whom already thou haſt geuen vntounto vsus, and haſt eſtabliſhed hys authoritie and hys diuine and eternall power by ſo many miracles, and haſt ſealed the ſame as well by the publiſhing of thy Goſpell, as by the ſeale of thy holy ſpirit in our hartes, and doeſt confirme the ſame by dayly experience: that wee may remayne firme and ſtable in hym, and that wee neuer turne from hym, neither that our fayth fayle at ane tyme, whatſoeuer Sathan attempt agaynſt vsus, but that we may perſeuer in the courſe of thy holy vocation, whiles that at length we may be gathered into that eternal beatitude and bleſſed ſtate of reſt, which is purchaſed vntounto vsus by the bloud of thine only begotten Sonne. So be it.
46 Then the kyng Nebuchadnezer fell vponupon hys face, and bowed hymſelfe vntounto Daniel. &c. 47 Alſo the king ſayd to Daniel: of a truth your God is a God of Gods, a kyng of kinges. &c.
That Nebuchadnezer worſhiped God and Daniel, though in ſome part it may be commended, yet in ſome reſpect it is blame worthy: for though he acknowledged the God of Iſraell to be the true God, yet doth he geue part of Gods honor vntounto a mortal man, as many tymes men without knowledge do mixe heauen and earth together, becauſe that they alwayes fall to their ſuperſtitions, though they hauehave ſometymes ſome good motions. And it is playne that this confeſſion of the kyng was but particular, for he dyd not wholly returne vntounto God from hys Idolatry and errours, but was aſtoniſhed for the preſent, and returned afterward to greater madnes, as foloweth in the next chap. And thus many tymes God compelleth the wicked to geue teſtimonies to hys glory, when yet they reteyne their vices and fall forthwith to their accuſtomed wickednes, as it is playne afterward.
Wherby we may learne that it is not enough though a man with open mouth prayſe the power and wiſedome of God, vnles he caſt all ſuperſtitions forth of his hart, and ſo hold of one God that he defie all others. For there can not be required a playner confeſſion then this, and yet we ſée that Nebuchadnezer was ſtill reteined in the ſnares of Sathan, becauſe he holdeth ſtill hys falſe Gods, and thinketh it enough to make God of Iſrael the chief. The which folie appeareth euidently amongeſt the Papiſtes, which graunt the name of God and Chriſt, but they rob away all the power and giuegive it vntounto other creatures after their fond imaginations: and they are not ſo good as this prophane kyng, for they will not geue him the whole gouernement, but fayne man to hauehave frée will, and all thynges to runne by chaunce, or that the heauen and earth accordyng to mās merites or demerites do their endeuours and office. Thus make they mans frée will the cauſe of all, and ſo robbe God of his honor. This is their madnes.
¶ The Prayer.
GRaunt almighty God, ſeyng mans hart is ſo full of hypocriſie that there is nothyng more hard then to purge it from all lyes, errors, feynyng & diſsimulation: that we may learne to examine our ſelues fully and ſubſtancially: and alſo that thou wilt ſo ſhyne vntounto vsus with the light of thy ſpirite, that we may verely know our hyd vices, and that thou wilt driue them farre away from vsus, that thou onelyonly mayeſt be our God, and that true holynes may preuayle amongeſt vsus, and that we may geue thee pure and vnſpotted worſhyp and honor, and that we may lyue with vpright conſciēces in this world, and ſo be content eueryevery one with our own ſtate that we ſtudy alwayes for the commoditie of our brethren, whiles that at the length we bee partakers of that true glory which thou haſt prepared for vsus in the heauens by Ieſus Chriſt our Lord. Amen.