Commentary on Daniel, book of Daniel · Chapter 4

Commentary on Daniel · book of Daniel · Chapter 4

Chap. 4. The Texte.

41 I Nebuchadnezer beyng at reſt in myne houſe and flouriſhyng in my palace,

52 Saw a dreame which made me afrayde, and thoughtes vppon my p. 39bed and the viſions of myne head troubled me.

63 Therefore made I a decree that they ſhould bryng all the wiſe men of Babel before me, that they might declare vntounto me the interpretation of the dreame.

HEre doth Nebuchadnezer declare how hée did know the hye God at length. He doth not ſhew what leſſons he had receaued before, but becauſe his pride was tamed at lēgth by this dreame, therfore doth he onelyonly make mention thereof. Yet there is no doubt but he called into memory alſo his former dreames and condemned him ſelfe of ingratitude, that he had buried ſo great power of God, and that he had blotted out with wicked obliuion ſo great benefites as God had geuen him. Here then onelyonly he ſpeaketh of the laſt dreame, as we ſhall ſée afterward. But before he come to the dreame, he ſayth: that he was quiet. Whereby he noteth the circumſtance of the tyme, that we may know that hee was corrected of God becauſe proſperitie had made him dronken, and as it were brought him in ſléepe. It is no maruell though it were ſo with him: for it is an old prouerbe, that fulnes engendreth fiercenes, as we do ſée horſes when they are much pampered, to kicke, to be fierce and not to abide the rider. The ſame alſo is ſéene amongeſt men. For if God treat them fauourably and bountifully, they waxe fiece, they are outragious agaynſt all men, they ſhake of the yoke of God him ſelfe, and in the end they forget that they are men. And ſeyng Dauid did ſo, what will prophane men do, or ſuch as are ouer much addicted to the word? For Dauid doth confeſſe that he was deceiued with hys quietnes and felicitie, that he thought nothyng was more to be feared:Pſal. 30.7Ps 30:7 I ſayd in my felicitie or in my quiet ſtate: J ſhall not bee moued. And afterward he ſayth: O Lord thou hast chastiſed me, and J was amaſed. Seyng that Dauid then promiſed vntounto him ſelfe perpetuall quietnes in the world, becauſe God had ſpared him for a time, how ought our tranquillitie to be ſuſpected leſt we ſettle in our dregges? Nebuchadnezer therefore doth not recite in vayne that he was quiet in his houſe and floriſhyng in his palace: for this was the cauſe of his boldenes and pride that cauſed him to deſpiſe God ſo careleſly.

Afterward he addeth: that he ſaw a dreame and that he was troubled. He would here without doubt diſtinguiſh his dreame from common dreames which do often riſe either of y^e troubling of y^e braine, or of cogitations in y^e day, or of other cauſes, euen as it hath bene ſeene in an other place. Neither is it nedeful here to repeate thoſe things which we hauehave largely ſpoken of before. Let this be ſufficient, to perceiue briefly how the dreame may be deſcerned, (whereby GOD did admoniſh him of the puniſhment to come) from other dreames which are either of troubles, or vayne, or without effect. Therfore he ſayth, that he ſaw a dreame, and yet he was waken. For he addeth: that he had thoughtes vppon hys bed, and then: he was troubled wyth the viſions of hys head. This heape of words doth tēde none other way but that that viſion was an heauenly oracle, of the which we will ſpeake agayne more largely.

It foloweth: that he made a decree: that all the wiſe men of Babylon ſhould be called which myght expounde or make open the interpretation of the dreame. The kyng, no doubt, did dreame often: neither yet did he cal vntounto him eueryevery day the Mages, Southſayers, and Aſtrologians and others which excelled in the ſcience of prophecying, or at the leaſt did profeſſe it. He did not aſke thē of al his dreames, but becauſe God grafted in his hart, a ſure note wherby he marked this dreame, therefore the kyng could not reſt vntill he heard y^e interpretatiō therof. So we hauehave ſéene before, that the authoritie of y^e firſt dreame of y^e foure Monarchies and of the euerlaſtyng kingdome of Chriſt was eſtabliſhed: ſo that the kyng perceaued that it came from heauen. And there is ſome differēce betwixt this dreame and that which we expounded before. For God did blot out of the remembraunce of kyng Nebuchadnezer the dreame of the p. 40foure Monarchies: ſo that it was neceſſary that Daniel ſhould bryng before the kyng the very dreame, and alſo ſhould interprete it: for thē Daniel was more vnknowen. For although he had profited ſo much that he excelled amōg all the Chaldees, yet Nebuchadnezer y^e kyng would leſſe hauehave marueiled at him if he had bene onelyonly an interpreter of the dreame. Therfore God would get the greater reuerence to his Prophet and his doctrine when he gaue him two partes, that is, that hee ſhould foreſée what the dreame was, and then expound the ſenſe and the end of it. In the other dreame Daniel was onelyonly the interpreter. But now God did ſufficiently proue that he was indued with a heauenly ſpirite, ſo that Nebuchadnezer ſhould call him no more as one of the Mages, but ſhould diſcerne him from all the reſidue.

74 So came the enchaunters, the Aſtrologians, the Chaldeans and the Southſayers, to whom I told the dreame, but they could not ſhew me the interpretation therof.

Here Nebuchadnezer doth confeſſe that the Mages were called in vayne. Whereby it appeareth that all their knowledge was deceiuable: or at y^e leaſt that Daniel could expounde the dreame that came not by mans ſtudy or induſtry, but by an heauenly reuelation. And I do embrace this ſentence, that Nebuchadnezer would expreſſe plainly that Daniel was taught by God to interprete dreames, & that this was a ſingular gift of his ſpirite. For he doubted not but that if there were any arte of diuination, his Mages, enchaunters, and Chaldees which boaſted vponupon the title of perfect knowledge, had it. This then was without controuerſie with him, that they knew all thinges that man could know, and ſeyng they could not know this thyng, it appeared that Daniel was taught of God, and ſo Nebuchadnezer did extoll him aboue all the Mages, as though he ſhould ſay that he was a Prophet from heauen, as appeareth afterward.

85 Till at the laſt Daniel came before me, whoſe name was Beltſazar, according to the name of my God, which hath the ſpirite of the holy Gods in him, and before him I told the dreame, ſaying:

96 O Beltſazar chief of the enchaunters, becauſe I know that the ſpirite of the holy Gods is in thee, and no ſecrete troubleth thee, tell me the viſions of my dreame that I hauehave ſene, and the interpretation therof.

Here doth the kyng of Babylon ſpeake gently vntounto Daniel, becauſe hee perceaueth him ſelfe deſtitute of his owne Doctours. And hereby we perceaue that hee neuer came to the true God, but when he was compelled by neceſſitie. Daniel was not vnknowē vntounto him, neither was he farre away, for he was in his palace. Seyng then that the kyng might hauehave had Daniel when he would, why did he leaue Daniel out and called the other Mages ſo ſolēnly? Wherefore it is playne (as I hauehave ſaid) y^t he neuer gaue glory vntounto God, but when he was driuen therunto by great neceſſitie. Therfore hee did neuer ſubmit him ſelfe vntounto the God of Iſrael of his owne accord willyngly: and it is playne that they are but ſoddayne motions when ſoeuer he ſheweth any ſigne of holynes. When he entreateth Daniel ſo humbly, we ſée his ſeruile nature. Like as all proude men whē they nede not the helpe of others, they are ſo puffed vp that no man can beare their pride and inſolency: but when they are brought to extremitie, they would rather licke the duſt of a mans féete, thē want the fauour that might helpe them. Such was the nature of this kyng: for hee would gladly hauehave deſpiſed Daniel, as he had already counted him inferior to the Mages: but when he ſéeth him ſelfe remayne in his troubles, and that he could hauehave no remedy but by Daniel, p. 41this he taketh for his laſt refuge and now he ſemeth to forget his pride and authoritie when he doth ſpeake thus fayre vntounto the holy Prophet of God. But the reſt ſhalbe touched afterward.

¶ The Prayer.

GRaunt almighty God, ſeyng thou doeſt here ſet before our eyes a notable example whereby wee may learne that the greatnes of thy power cā not be enough commended with mans prayſe: and ſeyng that we heare that this prophane, cruell, and proude kyng was a publiſher therof, & that thou haſt vouchedſafe to manifeſt thy ſelfe vntounto vsus in thy ſonne Chriſt: Graunt we beſech thee that with true humiltie of ſpirite we may ſtudy to glorifie thee and geue our ſelues wholy vntounto thy ſeruice, that wee may declare not onelyonly with tounge and mouth but alſo by our workes, that thou art not onelyonly our true and very God, but alſo our father: ſeyng thou haſt choſen vsus to be thy childrē in thine onelyonly begotten ſonne, whiles that we may hauehave the full fruition of that eternall inheritaunce which is layd vp for vsus in the heauens by the ſame Ieſus Chriſt our Lord. Amen.

O Beltſazar chief of the Mages, becauſe that I do know that the ſpirite of the holy Gods is in thee, and that thou knowest all ſecretes, declare thou my viſions and the interpretation therof.

We ſayd before that the kyng did thus humbly intreate Daniel, becauſe he was brought to an extremitie. For hée did not ſéeke vntounto him at the firſt, but conſulted with his enchanters. Whom he then deſpiſed, he is now compelled to worſhip and reuerence. He calleth him Beltſazar: the which name doubtles did ſore wounde the hart of the Prophet. For he had an other name geuen him of his parentes euen from his infancy, wherby he might know that he was a Iewe and that hee had his originall of a holy and elect nation. Now that his name was chaunged (as we hauehave ſayd in an other place) it was done vndoubtedly by the craft of the tyraunt, that he might by litle and litle forget his kinred. Therefore kyng Nebuchadnezer would by chaunging his name make the holy ſeruaunt of God degenerate. Therfore as oft as he was called by this name, there is no doubt but that he was much offended. Howbeit he could not remedy the matter becauſe he was a captiue, and (as he dyd know) he had to do with proude and cruel people that were now conquerours. Agayne, in the next verſe Nebuchadnezer ſayth that this name was accordyng to y^e name of his God. Wherfore ſeyng Daniel had his owne proper name of the iudgemēt of God which his parentes had geuē hym, Nebuchadnezer would put away that holy name of his religion, and calleth hym Beltſazar in honour: the which name is very like to bee deriued of the name of his Idole. Wherfore this was double grief to y^e holy Prophet, that he was ſpotted with ſuch a foule blot, that he bare y^e marke of the Idole in his name. But he muſt beare this croſſe alſo amōgeſt the other ſcourges of God. Thus did God exerciſe his ſeruaunt many wayes in the bearyng of his croſſe.

Now that hee calleth him the chief of the enchaunters, this doubtles priked y^e minde of this holy Prophet. For he deſired nothing more thē to be diſceuered from the Mages, who deceaued the whole world with their craftes and deluſions. For although they were excellēt in the knowledge of Aſtrologie, and held ſome principles that were commendable, yet we know that they corrupted all ſciences. Therfore Daniel was not willyng to be counted one of them: but he could not deliuer him ſelfe from this infamie. Thus do we ſée that hys patience was tried diuerſe wayes by Gods appointment.

Nebuchadnezer ſayth farther: Becauſe J know that the ſpirite of the holy Gods is in thee. Many do tranſlate, Angels, which I miſlike not. For all nations dyd know that there was one hye God, but they feined y^e Angels to be inferiour Gods. How ſoeuer it is, here Nebuchadnezer doth bewray his ignoraunce, that is to ſay, that he had yet profited no further in the knowledge of the true God, but that hee p. 42was yet wrapped in his old errours, and holdeth ſtill many Gods, as hee was entangled with that ſuperſtition at the firſt.

This place may be tranſlated in the ſingular nomber as as ſome do, but ſo it is wraſted, and the reaſon that moueth them is very weake. For they thinke that Nebuchadnezer was truly conuerted, which is proued to be falſe by the whole text. And they that are of this opinion would excuſe him of all fault. But ſeyng it is playne y^e many teſtimonies of old ignoraunce are cōteined in this decrée of Nebuchadnezer, there is no cauſe why we ſhould chaūge any thing of the ſimplicitie of the wordes. Therefore he graunteth to Daniel a diuine ſpirite, but in the meane ſeaſon he imagineth many Gods. Becauſe (ſayth he) the ſpirite of the holy Gods is in thee, and no ſecrete is hid from thee. As though he ſhould ſay, that Daniel was endued with a diuine ſpirite, ſo that what ſo euer hee propounded ſhould eaſily be aunſwered. Nebuchadnezer knew this: why did he not then ſtraight wayes call Daniel vntounto him whē he was in doubt, ſeyng Daniel was able to deliuer him from all grief? Here his ingratitude is perceaued, that hee conſulted with hys Mages and neglected Daniel. We may ſée then how he alwayes laboured to runne away from God, vntill that hée was drawē by force: wherby it appeareth that he was not truly cōuerted. For repentaunce is voluntary, and they are counted to repent, who returne willingly vntounto God from whom they fall: the which cā not be done without fayth and the louelove of God.

107 Thus were the viſions of myne head in my bed. And beholde I ſaw a tree in the middes of the earth, and the height thereof was great:

118 A great tree and ſtrong, and the height thereof reached vntounto heauen, and the ſight thereof to the endes of all the earth.

129 The boughes thereof were fayre, and the fruit thereof much, and it was meate for all, it made a ſhadaw vnderunder it for the beaſtes of the fielde, and the foules of the heauen dwelt in the boughes thereof, and all fleſh fed of it.

1310 I ſaw in the viſions of my head vponupon my bed, and behold a watchman & an holy one came downe from the heauens,

1411 And cryed aloud and ſayd thus: hew downe the tree, and breake of hys braunches: ſhake of hys leaues and ſcatter hys fruite, that the beaſtes may flye from vnderunder it, and the foules from hys braunches.

1512 Neuertheles leaue the ſtump of hys rootes in the earth, and wyth a baud of yron and braſſe bynde it among the graſſe of the fielde, and let it be wet with the dew, and let hys portion be with the beaſtes among the the graſſe of the field.

1613 Let hys hart be chaunged frō mans nature, and let a beaſtes hart be geuen vntounto hym, and let ſeuen tymes be paſſed ouer hym.

Nebuchadnezer doth here tell hys dreame, the interpretation whereof ſhall follow afterward. Yet becauſe the bare narration ſhould be vnprofitable vnles we ſpeake ſomthing of the matter, it is neceſſary that we touch ſomewhat thereof, and the reſt ſhalbe differred. Now firſt of all vnderunder the figure of a tree was Nebuchadnezer deſcribed, not that he did performe the full office of a kyng, but becauſe God hath appointed kyngdomes and dominions in the world to thys end that they ſhould be like trées, of whoſe fruite all mortall mē ſhould taſt and eate, and vnderunder whoſe ſhadow they ſhould alſo finde reſt and comfort. And this ordinance of God is of ſuch force, that the very tyrantes, although they be very farre from right and true gouernment p. 43by moderation, yet whether they wyll or no, they are compelled to be trées: for it is better to liue vnderunder a moſt cruell tyraunt, thē to liue without any regiment. Let vsus imagine that all were of like authority: what wyll ſuch a diſorder bring in the end? No man will geue place to an other: eueryevery man will try what hee were able to do: ſo ſhall there be all licencious liberty to rob and to ſteale, to begile & to kill one an other: finally all mens luſtes ſhall bee ſet at liberty. Therefore hauehave I ſaid that tyrāny may better be borne, then a diſſolute diſorder where there is no gouernment at all, where there is none that hath power ouer others to kéepe them in order.

Wherefore they diſpute ouer ſubtilly which thinke that a king is here deſcribed which had great vertues: for there was no ſuch excellency of iuſtice and equity in king Nebuchadnezer. But firſt of al God would declare vnderunder this figure, how he would hauehave the world gouerned by a politike order, and therefore appoynteth kynges and Monarches and other magiſtrates. Secondly he would declare that although tyrantes and other Princes which forget their duties, do not performe that which is appoynted vntounto them by God, yet the grace of God is alwayes euident in all empires and dominions. The tyrantes go about to extinguiſh all comfort of iuſtice and equity, and to confound all things together: but God in the meane ſeaſon doth reſtraine them by a ſecret and incomprehenſible maner, that they are compelled to be profitable to mankinde, wyll they nyll they. Thys then is to be learned by the figure or the Image of the trée.

And where it is added: That the byrdes of heauen dwelt in the braunches, and the beastes dyd feede of the fruite therof, this muſt be referred vntounto men. For although y^e beaſtes of the fielde hauehave ſome commoditie by politicke gouernement, yet we know that God did appoynt it for mans ſake. He ſayth then that the beaſtes of the fielde were ſhadowed vnderunder it, becauſe we are defended vnderunder the ſhadow and defence of the Magiſtrates: for els there is no ſuch burning heate of the Sunne that can ſo broyle or ſcorch miſerable men, as if they were ſpoyled of thys ſhield and ſhadow vnderunder the which God would hauehave them to finde reſt.

Alſo the foules of heauen make their neſtes in the boughes. Some do make a difference betwixt the birdes and the beaſtes ouer ſubtilly, but I am cōtent to learne thus much by the Prophet, that men of all ſtates and condition, do féele and perceaue no ſmall vtility by the protection of Princes. For if they were deſtitute of thys ayde and comfort, it were better for thē to liue amonges wilde beaſtes, then one to kil an other. And this ſhould be of neceſſity, if we conſider how great a pride is ingendred in vsus all, and how blinde louelove eueryevery one of vsus hauehave towardes our ſelues, and how raging our luſtes are. Seing it is ſo then, God declareth by thys dreame, y^t of what ſtate ſo euer we are, yet ſtād we in néede of the helpe of the Maieſtrates. And by meat & féeding and by the ſhadow of the trée, he doth ſignifie the manifolde cō modities which come vntounto vsus by politicke order. Some mā myght obiect, that he néedeth not the Magiſtrate in this or in that poynt: but if we try all the neceſſities of our lyfe, we ſhall finde that thys benefite of God is very neceſſary.

Now it followeth: That the height thereof was great, and that it grew vp vntounto the heauens, and that the ſight of it was extended to the endes of the earth. This is reſtrayned to the Monarchie of Babylon. For there were at that tyme other kingdomes in the world, but theyr condition was but poore and ſlender: and the Chaldees had ſuch a dominion that none of thoſe Princes came to ſuch power and authoritie. Seyng then there was ſuch excellency in kyng Nebuchadnezer, it is no meruell though he be deſcribed by the trée that reacheth to the heauen, and ſpreadeth to the endes of the earth.

And where ſome of y^e Rabbines will hauehave Babylō to ſtād in the middeſt of the earth, becauſe it is vnderunder the ſame line wyth Ieruſalem, it is to fooliſh. And they that ſay that Ieruſalem is in the middeſt of the earth, are in a childiſh error, as Hierome, and Origene, and other of the auncient writers p. 44which holde thys principle. But they are worthy to be mocked wyth that aunſwere of Diogines: who when he was required to poynt the middeſt of the earth, he touched the earth that was vnderunder hys féete wyth hys ſtaffe. Then when an other obiected, that it was not the midle of the earth, he ſayd, meaſure thou the earth and thou ſhalt ſée.

Where it is ſayd: That the boughes thereof were beautitifull, and the fruite was plentyfull: thys may bee referred to the commō opinion of the multitude: for we know how their eyes are daſeled wyth the glory of Princes. For if any be farre more excellent then other by the greatnes of his power, all do worſhip and reuerence hym, and are rauiſhed as it were into an admiration, ſo that they are able to iudge nothing. Whē the imperiall Maieſty or the kinges highnes is ſhewed, they are all amaſed and aſtonied. For they thinke that it is not lawfull for them to beholde what is in thoſe Princes. Seyng then there was ſo great riches & power in king Nebuchadnezer, it is no meruaile though y^e Prophet do ſay: that his boughes were beautifull, and hys fruite plentifull. But in the meane ſeaſon we muſt remēber that which I hauehave lately ſpoken, that is to ſay, that the bleſſing of God doth ſhine in the Princes, although they be farre from doyng theyr offices: for God doth not ſuffer hys grace to be vtterly taken from them & therefore they are compelled to bring forth ſome fruite. It is much better therefore to ſée ſome kynde of dominion, then one equall condition, where eueryevery one woulde plucke forth hys neighboures eyes. And thys is ment by the meate for eueryevery one. The ſecond part of the dreame followeth.

Hetherto Nebuchadnezer hath deſcribed the beauty and excellency of his ſtate by the figure of a high trée, which ſhadowed the beaſtes and fed them wyth fruite, and gaue quiet neſtes to the foules of heauen in his braunches. Now followeth the cutting downe of the trée. I hauehave ſeene (ſayth he) in the viſions of my head vponupon my bed, and beholde a watch man and a holy one came downe from the heauens. There is no doubt but by the watchman he meaneth an angell. He is alſo called holy for a further declaration. And the Angells are ſo called worthely, becauſe they watch continually to execute Gods cōmaundemēts. For they are not ſubiect vntounto ſléepe, becauſe they are not nouriſhed w^t meate nor drinke, but liue a ſpirituall lyfe: therfore alſo they hauehave no néede of ſléepe, for we fall into ſléepe by meat and drinke. Finally becauſe the Angels hauehave no bodyes: therefore they watch alwayes by their ſpirituall nature. Howbeit not onelyonly their nature, but their office is alſo here expreſſed. Therfore becauſe God hath them alwayes ready at hys appoyntment, and he doth ſend them to execute hys commaundementes, therefore are they called watchmē. It is read in y^e Pſalme:Pſal. 10.20.Ps 10:20 Ye Angeles which performe his wyll, becauſe they go to and fro by an incomparable ſwiftnes, and flye ſtraight wayes from the heauen vntounto the earth, and frō the vttermoſt part of the earth vntounto the contrary, from the eaſt vntounto y^e weſt. Becauſe therefore that the Angels are ſo ready to accompliſh that which God commaundeth, they may well be called watchmen.

They are alſo called Saintes or holy, becauſe they are not infected wyth mans filthynes. For we are ſtuffed full of vices and ſinnes, not onelyonly becauſe we dwell vppon the earth, but becauſe we hauehave gathered corruption of our firſt parentes, which hauehave poluted all the partes both of body and ſoule. Wherefore Nebuchadnezer doth deſcerne the Angels from mortall men by thys title. For though God doth here ſanctifie his elect, yet ſo long as they dwell in the priſon of theyr fleſh, they neuer come to y^e perfection of Angels. So is here noted the difference betwixt men and Angels. Nebuchadnezer colde not perceaue this of hymſelfe, but that he was taught of God, that he might vnderſtand the cutting downe of this trée not to come by man, but by Gods appointment.

Afterward he ſayth, that the Angell cryed wyth a loude voyce: Cut downe the tree, beat downe the leaues, breake of the braunches, ſcatter abroad the fruite, and let the beaſts flye frō p. 45the ſhadow thereof, and let not the foules of the ayre breede in the braunches. God would expreſſe by thys figure that the kyng Nebuchadnezer ſhould for a tyme become lyke a beaſt. Neyther may we thinke it any abſurdity, although it be ſomethyng ſtraungely ſpoken, that the trée is named to be ſpoyled of mans hart, for Daniel doth now turne frō the alligory. Yea Nebuchadnezer himſelfe had the dreame ſo in an alligory, that God yet mixed ſomething whereby he might gather ſome other thing to be noted vnderunder the figure of the trée. The Angell therefore commaundeth mans hart to be taken from the trée after it was cut downe, and hys boughes and fruites ſpoyled. Then doth he commaund the hart of a beaſt to be geuen vntounto it, that hys portion may be wyth the wylde beaſtes of the fielde. But becauſe this muſt be repeated agayne, I paſſe it now the more lightly.

Thys is the ſumme: that y^e king Nebuchadnezer ſhould for a tyme not onelyonly be ſpoyled of hys empire & dominion, but alſo of all humane vnderſtanding, that he ſhould nothing differ from a beaſt, becauſe he was vnworthy to be in the loweſt place of the common people: & though he ſéemed to hym ſelfe farre to excéede all mankinde in dignitie, yet he ſhould be caſt downe and abaſed, that he ſhould not hauehave the loweſt place amongſt men. Then followeth the order of this puniſhment, when it is ſayd: Let ſeuen tymes paſſe ouer hym. Agayne: Cut not downe hys whole roote, but let hym be watred with the rayne of heauen. Agayne: let hys portion be with the wilde beastes. Although thys be a ſeuere and horrible chaſtiſement, when Nebuchadnezer is caſt forth of mans company, and made like the wylde beaſtes, yet thys is ſomewhat, that God doth not plucke him vp by the roots, but wyll hauehave hys roote to remayne, that it may grow and be a trée, yea that it may be grafted in the owne place, and gather new ſtrength out of the roote. Daniel hath reſpect vntounto thys, that God layd ſuch a puniſhment vponupon king Nebuchadnezer, in the which yet he ſhewed ſome token of hys mercy, becauſe he ſpared hym and cut hym not of wholy, but ſuffered ſome roote to remayne.

Where ſome do here diſpute of the mitigation of the payne when God ſéeth men repent, I know not whether thys be a place for it or no. For thys conuerſion of the king was not perfect, as we hauehave ſéene playnely before. Therefore where God would preſſe hym no more, this ought to be attributed to hys onelyonly mercy, becauſe euen when he ſemeth to puniſh mans ſinne moſt ſore, yet in all hys temporall puniſhmentes he leaueth ſome taſt of hys mercy, that the reprobate may remayne inexcuſable. For where they bring thys, that the puniſhment is not mitigated vnles the fault be forgeuen, it is falſe, as we ſée in the example of Achab. For God did not forgeue the fault vntounto that wicked kyng: but becauſe he did ſéeme to ſhew ſome tokens of repentance, God did abſteine from ſharper puniſhment. So alſo may we perceaue the ſame in king Nebuchadnezer. God would not plucke hym vp by the rootes (& this is referred to the metaphore of y^e trée) but would hauehave ſeuen times to paſſe. Some do vnderſtand ſeuen wéekes: others ſeuen yeares, but we ſhall treat thys at large afterward.

Now this is laſt of all to be noted, that euen in the middeſt of the vengeaunce of God towardes this miſerable king, yet were Gods benefites mixed, as appeareth in theſe wordes: Let hys portion be wyth the beastes of the fielde, that is to ſay, let hym hauehave ſome portion of meat to ſuſtaine hys lyfe, and let hym be waſhed wyth the rayne of heauen. God doth ſignifie y^e though he would puniſh this kyng, and ſhew an horrible tokē of hys wrath, yet doth he regarde what he is able to beare, and doth ſo temper the payne, that there remayneth hope in the end. This is the cauſe that he hath meate wyth the beaſtes of the fielde, and hath alſo comfort of the heauenly dew.

The Prayer.

GRraunt almighty God, that whereas we ſee how hard a thing it is for vsus to beare proſperity, and not to be demēted therewith to forget that we are mortall: that our frailty and wretchednes may euermore be p. 46before our eyes, which may retaine vsus in true humility, whereby we may glorifie thee, and beyng admoniſhed by thee, may learne to walke wyth carefulnes and feare, and ſubmit our ſelues vntounto thee: and that we may liue modeſtly wyth our brethren, that none of vsus deſpiſe an other, but ſtudy by all meanes to do hys office and duty, whyles at the length thou gather vsus vntounto that glory which is purchaſed for vsus by the bloud of thyne onelyonly begotten Sonne. Amen.

1714 In the decree of the watchmen is the ſentence, and in the word of the holy ones is the requeſt: to y^e intent that the liuing mē may know, that the moſt hygh hath power ouer the kingdome of men, and geueth it to whom ſo euer he will, and appoynteth ouer it the moſt abiect among men.

God doth confirme by this verſe, that which he had ſhewed in a dreame to Nebuchadnezer. Daniel therfore ſayth, that the king was certified of a matter of truth, becauſe it was decréed before God and his Angels. The purpoſe is that Nebuchadnezer ſhould know, that he could not eſcape that puniſhment whereof he did ſée the figure in his dreame. There is ſome darkenes in the wordes, but we perceaue the minde of y^e Prophet. Yet is here a doubt: for it ſemeth an abſurditie to geue vntounto the Angells thys power and authority, for this is to make them equall with God. We know that God is the only iudge, and therefore that it pertayneth to him alone to decrée and to pronounce what ſentence he pleaſeth. If this be attributed to the Angels, ſo much ſéemeth to be taken away from Gods hygh dignity: for it is not méete for hys maieſty to admit any companions. But we know by the ſcripture, that it is no ſtrange thing, that God taketh hys Angels vntounto hym, not as equals, but as miniſters: to whom yet he geueth ſo much honor, that he will admit them to hys counſaile. And ſo are the Angels called Gods counſellers. Wherfore they are named in this place to decrée with God: not of them ſelues at theyr own pleaſure, but becauſe they doo ſubſcribe vntounto Gods iudgement.

And here muſt we note two perſons to be attributed vntounto them. For in the firſt place Daniel maketh them to ſubſcribe vntounto Gods decrée, afterward he ſayth that they require or demaunde. And thys may well be, that the Angels doo require in theyr peticions that all mortall creatures may be abaſed, that God alone may hauehave the preeminence, and that al things may thus be brought downe that obſcure the glory of God. It is méete and right that the Angels require thys continually, ſeing we know that there is nothing that they doo more deſire, then that they them ſelues ſhould worſhyp God, and all creatures with them. And when they do ſée Gods authoritie to be diminiſhed by mans pride and arrogancy, then doubtles they require thys, that God would bring downe vnderunder his obedience and yoke thoſe proude men that ſet vp theyr creaſtes agaynſt hym.

Now do we ſée why Daniel ſayth that thys ſentence is in the decrée of the watchmen and in theyr word a requeſt: as though he ſhould ſay, thou haſt all the Angels thine, aduerſaries. For with one conſent and as it were with one mouth, they do accuſe thee before God, that thou doeſt obſcure his glory, as much as in thee lyeth: and God agreing to theyr requeſtes, hath decreed to caſt thee away, and to make thee contemptible & ſhamefull before al the world: and thys decree is ratified by all the Angels, as it were common with him and them. For their conſent and ſubſcription might hauehave ſome authority with this prophane king. And doubtles God (as he doth many tymes) doth now accommodate the viſion to this mans capacitie, who was neuer taught in the law, but had only a confuſed knowlege of the diuinity: ſo that he dyd not diſcerne betwix God and the Angels. And yet thys ſentence is alſo true, that the ſentence was publiſhed by the common decree of al the heauenly army, and that together by ſupplication and requeſt: p. 47becauſe doubtles the Angels did take it greuouſly, that any thing ſhould be withdrawne from Gods glory, & that there ſhould be ſuch madnes in men, that they would draw and catch to them ſelues that which is proper and peculiar to God alone. This ſeemeth to be the true ſenſe. And ſo that which followeth dependeth well hereof: that mortall men may know that God hath power ouer the kingdomes of men. For Daniel doth note the end of theyr requeſt: that the Angels would hauehave Gods authoritie to remayne wholly to himſelfe, and that nothing ſhould be taken away therefrom by mans churliſh ingratitude. For man can chalenge to him ſelfe neuer ſo little, but he robbeth God of hys due prayſe and glory. Therefore do the Angels craue of God continually that he would caſt downe all the proud, and that he would not ſuffer hym ſelfe to be defrauded of hys authority, but that all power may remayne with hym wholly. And this is diligently to be noted: that all mortall men may know that the moſt high doth beare rule in the kingdoms of men. For the moſt wicked will graunt that God hath the chiefe power and authoritie (for they dare not draw him downe from his heauēly throne with theyr blaſphemies) but in the meane ſeaſon they imagine that they can both get and defend kingdomes in this world, either by theyr owne power, or riches, or other meanes. Therefore the vnbeleuers would gladly ſhut vp God in heauen, euen as the Epicure fayneth that God vſeth his delicates in idlenes. Therfore Daniel ſheweth that God is ſpoyled of his right, except he be acknowledged to be y^e ruler in the kingdome of men, that is, in the earth, that he may humble whō he pleaſeth. So is it alſo ſayd in the Pſalme: Power is neither from the eaſt nor from the weſt, but from the heauen. Pſal. 75.7. Pſal. 113.6.Ps 75:7Ps 113:6And in an other place alſo: It is God that lifteth vp the poore from the doung. Agayne, in the ſong of the holy virgin: He caſteth downe the proude from their throne, and exalteth the humble and abiectes. Luk. 1.52.Luke 1:52They all do confeſſe this thing: but yet ſcarcely the hundreth man doth thorowly féele in his mynde that God doth rule in this world, ſo that no man can extoll him ſelfe or remayne in the degrée of honour, but that it is the peculiar benefit of God.

Seing this can be ſo hardly perſwaded vntounto men, Daniel doth here very well expreſſe that he is the hygh ruler in the kingdome of men, that is, he doth not onelyonly exerciſe his power in heauē, but doth gouerne alſo mankinde, & appoynteth eueryevery one hys degrée or place, & wil geue it to whō he pleaſeth. He ſpeaketh of diuerſe empires in the ſingular nomber: but it is as though he ſhould ſay, that ſome are extolled by Gods appointment, and others caſt downe, and all is as it pleaſeth God. The ſumme is, that eueryevery mans ſtate is geuen him of God, ſo that they which couet to come to any hyghnes either by theyr ambition, or ſcience, or wiſedome,Rom. 13.1.Rom 13:1 or riches, profite nothyng at all except God doth as it were ſtretch forth his hand to helpe them vp. Paul doth alſo teach the ſame thing with other wordes, that there is no power but of God: and afterwarde Daniel doth often repeate the ſame ſentence.

He addeth: that he will lift vp the humble amongſt men, aboue it. In thys ſo euident alteration y^e power of God doth better appeare, whiles he lifteth frō the doung thoſe which before were vnknowne and deſpiſed, and doth alſo preferre them before kinges. The prophane men whiles thys commeth to paſſe, do ſay that God playeth, and ſo men are toſſed by hys hand like balles, that ſometyme they are extolled high, and ſometyme caſt downe to the earth. But they do not wey the cauſe, that is, becauſe God would ſhew by open documentes, that we are vnderunder his gouerment, ſo that our ſtate ſhould hang therof: & becauſe we do not apprehēd thys thyng willingly, it is neceſſary that we hauehave examples ſet before vsus, in the which we may be compelled to ſée thys which all men in a manner would gladly be ignoraunt of.

Now, we ſée the whole iudgement of the Prophet, that is, that the Angels do cōtinually aſke of God that he would declare hys power to mortall men, and therefore that he would throw downe the proude which do thinke that they p. 84excell by their owne vertue, or power, or fortune, or helpe of men. Therefore that God might ſhake of from them thys horrible pride that robbeth God of hys honor, the Angels require that he would ouerthrow them, and that he would ſo ſhow that he is the king & ruler, not onelyonly of heauen but alſo of the earth. Now, this did not only happē in one king, but we know that the hiſtoryes are filled with documentes therof. For whereof, or of what ſtate are kinges oftentimes created? And ſeing there was no greater pryde in the Romaine Empire, we ſée what hath bene done. For God hath brought forth certayne monſters, that we might be aſtoniſhed with ſuch a ſight and ſpectacle, both greekes, and of all partes of the Eaſt, and Spaniardes, and Italiās, & Frenchmen. For nothing was more monſtrous then certaine Emperours. Furthermore theyr beginning is ſo filthye and ſhamefull, that God could no more euidently ſhew that empieres are not tranſferred by mans will, nor gotten by vertue, counſaile, and many armyes, but that they are vnderunder-hys hand to make ruler whom he will.

15 Thys is the dreame that I king Nebuchadnezer hauehave ſeene: therefore thou O Beltſazar, declare the interpretatiō thereof: for all the wiſe mē of my kingdome are not able to ſhew me the interpretation: but thou art able, for the ſpirit of the holy Gods is in thee.

Here doth Nebuchadnezer repeate that which he had ſpoken of before, that is, that he ſéeketh the interpretation of the dreame. He knew what figure had bene ſhewed vntounto hym: but he could not vnderſtand the counſayle of God, neyther yet perſwade wyth hymſelfe whereto it belonged: therefore hée trieth in thys part the fayth of Daniel. He affirmeth that he ſaw a dreame, that Daniel might be more ready to interprete it: and he addeth this alſo to the ſame end, that all the wyſe men of hys kyngdome could not declare the dreame. Where he confeſſeth after a ſort, all the Aſtrologians, Southſayers, and all other of that kynde which ſayd they knew all thinges, to be falſe and deceitfull. For ſome were Augures, ſome Southſayers, ſome dreame readers, others Aſtrologians, which did not onelyonly diſpute of the order, and courſe, and diſtance of the ſtarres and of the property of them, but alſo which would foretell by the aſpectes of the ſtarres, all that was to come. Whereas thē they did boaſt ſo greatly of the knowledge of all things, Nebuchadnezer doth confeſſe that they were deceauers. For he aſcribeth this to Daniel, becauſe he had a diuine ſpirit. Wherefore he excludeth all the wyſe men of Babylon frō ſo great a gift, becauſe he perceaueth by experience that they were deſtitute of the ſpirit of God. He doth not ſpeake playnely, but thys is eaſely gathered of hys wordes, that falſhode was found in all the wiſe Chaldees. Agayne in the ſecond part he ſeperateth Daniel forth of their number, & alſo noteth the cauſe: euen becauſe he had a diuine ſpirit. Wherefore Nebuchadnezer doth here geue vntounto God that which is due vntounto him, and doth alſo acknowledge Daniel to be hys Prophet and miniſter.

In that he calleth the Angels holy Gods, it is no meruaile (as we hauehave ſayd before) ſeyng he was a prophane man and not exerciſed in the doctrine of true religion, but onelyonly had taſted certayne principles. And we know that by common opiniō y^e Angels were mixed with God. Therfore Nebuchadnezer ſpeaketh after the common maner when he ſaith, that y^e ſpirit of the holy Gods doth dwel in Daniel.

1916 Then Daniel whoſe name was Beltſazar, held hys peace by the ſpace of one houre, and hys thoughtes troubled hym, and the king ſpake and ſayd: Beltſazar, let neyther the dreame nor the interpretation thereof trouble thee. Beltſazar aunſwered and ſayd: my Lord, the dreame be to them that hate thee, and the interpretation therof to thine enemyes.

p. 49Here Daniel doth recite, that he was after a ſorte aſtoniſhed. And I referre this vntounto the ſorow which the holy Prophet conceiued by the horrible puniſhment which God ſhewed vnderunder this figure. Neither ought it to ſeme marueilous that Daniel was touched with ſorow for the calamitie of the kyng of Babylon. For although he was a cruell tyraunt, and ſtraitely handled the Church of God, yea almoſt did deſtroy it: yet becauſe hée was vnderunder his dominiō, it was mete that he ſhould pray for him. For God did expreſly commaunde the Iewes ſo to do, by the Prophet Ieremy: Iere. 29.7Jer 29:7Pray ye for the proſperous state of Babylon, for in the peace therof ſhalbe your peace. And at the end of ſeuenty yeares it was lawfull for the true worſhippers of God, to pray vntounto God to deliuer them: but vntill that time was ended which was before limited by the mouth of the Prophet, it was not lawfull for them either to hate the kyng, or to aſke any vengeance at Gods hand. For they did know that he was the executor of Gods iuſt iudgement, and alſo that he was their gouernour, and muſt be holden in the ſtead of their lawfull kyng. Seyng then that Daniel was gently intreated of the king, and was by the law of warre made an exile, it was his part to kepe fidelitie vntounto his kyng, although he did exerciſe tyranny agaynſt the people of God. This was the cauſe why he conceiued ſuch ſorow by the gryſely viſion.

Some thinke that hee was rauiſhed in ſpirite: but me thinke that this doth better agrée. For he doth not ſimply ſay that he was aſtoniſhed, but alſo that he was troubled & afrayde in his owne cogitations. Yet this is to be noted, that the Prophetes were ſtraungely moued when God did pronounce his iudgementes by them. Therfore ſo oft as God ordeined his Prophetes to publiſh great calamities, they were moued with diuerſe affections. For of the one part they pitied mans miſeries, whoſe deſtructions they did ſée draw neare: yet did they pronoūce boldly that which was commaunded them of God: ſo that ſorow did neuer let them, but that they did their office boldely and conſtantly. And we may ſée both theſe thinges in Daniel. Wherfore this was of good affection that he ſo ſorowed for the kyng, that he was ſpeachles almoſt an houre. And whereas the kyng biddeth him be of good courage and forbiddeth him to feare, here do we ſée painted y^e careles ſecurity of thē, which hauehave not yet perceaued Gods iudgement and vengeance. The Prophet is afraide, and yet is he without all daunger. For God doth not manace him in any pointe: but contrary, the puniſhment which hee ſéeth appointed for the kyng, geueth him ſome hope of the deliueraunce to draw neare. Why is he thē afrayde? Forſoth y^e faithfull, euen whē God ſpareth thē and ſheweth him ſelfe mercyfull vntounto thē, yet can they not conſider his iudgementes without feare: becauſe they do know that they are alſo gilty of the ſame, and worthy of the ſame puniſhmentes, but that God dealeth more mercyfully with them. Agayny, they neuer put of mās affections, and ſo pitie compelleth them to lament whē they ſée the wicked deſtroyed, or their vengeance draw neare. For theſe two cauſes are they in heauines and ſorow. But the wicked although God do openly ſommon them and ſet his puniſhmentes before them, are nothing moued, but ſtand amaſed, and either do deride his power openly, or count his threatnynges fables, whiles they be clapt in the neckes. Such an example the Prophete ſetteth vsus forth to be ſéene in the king of Babylon, who ſaith: Beltſazar be not afrayde: Let neither the dreame nor the interpretation thereof feare thee. Yet Daniel was afrayde for his ſake. But (as I ſayd before) the faithfull although they perceiue God to be mercyfull, yet do they feare: the wicked ſo long as they reſt in their ſecuritie, are not moued nor troubled with any threatnynges.

Daniel adioyneth the cauſe of his ſorow. My Lord (ſayth he) let this dreame be to thyne enemyes, and the interpretation therof to thyne aduerſaries. Here Daniel declareth why he was amaſed, euen becauſe he deſired ſuch a horrible puniſhment to be turned away from the kinges perſon. For although he might worthyly hauehave abhorred him, yet he did reuerence the power that was geuen him of God. Let vsus p. 50learne then by the example of this Prophet, to pray for our enemies, and chiefly to pray for kynges though they be tyrantes, if God hath geuen vsus into their handes. For although they be vnworthy of any prayer or any office of humanitie, yet becauſe they are ſet ouer vsus not without Gods expreſſe pleaſure, let vsus beare their yoke patiently, not onelyonly for wrath, as Paul admoniſheth: but euen for conſcience ſake. Otherwyſe we are not onelyonly rebellious vntounto them, but vntounto God. Howbeit of the contrary part Daniel declareth that he is not ſo ouercome with any affectiō of pity, but that he will go forward in his office and vocatiō, and ſayth:

17 The tree that thou ſaweſt which was great and mighty, whoſe height reached vntounto heauen and the ſight therof through all the world:

2118 Whoſe leaues were fayre and the fruite therof much, & in it was meat for all, vnderunder the which the beaſtes of the field dwelt, and vppon whoſe braunches the foules of the heauen did ſit:

2219 It is thou O kyng, thou art great and mighty: for thy greatnes is growen, and reacheth vntounto heauen, and thy dominion to the endes of the earth.

Here we do ſée, (as I hauehave touched) that Daniel did ſée his duety to the kyng, that he dyd not forget his propheticall office, but boldly executed Gods commaundement. And this diuerſitie is to be noted: for there is nothyng more hard to y^e Miniſters of Gods word thē to kepe this mediocritie. For ſome vnderunder the pretenſe of zele do thunder and forget that they are men, breathyng forth nothyng but onelyonly bitternes, ſhewyng no ſigne of beneuolēce. So commeth it to paſſe that their wordes are of none authoritie, & their admonitions are abhorred. So make they the word of God to be lothed and euill ſpoken of, when they go about to terrifie men ſo rigorouſly without any ſigne of compaſſion or ſorow for them.

Others which are cowardly, or rather which are deceitfull flatterers and bury with ſilēce moſt great and greuous ſinnes: do alwayes pretend that neither the Prophetes nor the Apoſtles were ſo feruent that they caſt of all humane affections. Thus do they delite miſerable men, and deſtroy them with their flatteries. But our Prophet (as all the others do the like) ſheweth here a meane way which the ſeruaunts of God muſt hold and kepe.Iere. 9.1.Jer 9:1 So Ieremy conceiueth ſorow and grief of hart by his heauy and greuous prophecies, and yet doth he not turne frō bold rebuking and moſt greuous threatnynges, for both were godly. So do all the reſt: for this many tymes is ſéene in the Prophetes. Daniel therfore of the one part pitieth the kyng: of the other, becauſe he knoweth that he is y^e preacher of Gods vēgeance, he is not afrayde for any daunger, but ſetteth forth boldly vntounto the kyng that puniſhment that he had deſpiſed. Hereby alſo do we collect that he was aſtoniſhed becauſe hee feared the tyraunt, as many dare not mute nor once opē their lippes when a meſſage that may bréede hatred is committed vntounto them, or that may ſtyrre the wicked to rage. But Daniel was not ſtricken with any ſuch feare, but onelyonly becauſe he deſired that God would deale mercyfully with hys Prince. For he ſayth here: Thou art that king. He ſpeaketh not doubtfully neither by circumſtances, neither doth hée bring it in obſcurely and darkely, nor yet vſe many excuſes: but with open mouth he doth pronounce kyng Nebuchadnezer to be ſignified by that trée that he had ſéene.

2320 Whereas the kyng ſaw a watchman and an holy one that came downe from heauē and ſayd: Hew downe the tree, and deſtroy it, yet leaue the ſtumpe of the rootes therof in y^e earth and with a band of yron & braſſe bynde it among the graſſe of the fielde, and let it bee wet with the dew of heauen, and let his portion be with the beaſtes of p. 51the field, till ſeuen tymes paſſe ouer him.

2421 This is the interpretation O kyng, and it is the decree of the moſt hye which is come vppon my Lord the kyng.

Daniel here proſecuteth the matter that hee began, with great libertie and conſtancy, ſaying, that the kyng of Babylon this great trée muſt be cut down. He calleth him Lord, and that vnfainedly: but becauſe he was the Ambaſſadour of the high kyng, he doubteth not to lift vp his wordes, and to ſet out his meſſage committed vntounto him with a more hye ſtile. For this is the common vſe of all the Prophetes, to riſe vp ſtoutely agaynſt the mountaines and the hilles, as is ſayd in Ieremy: Iere 1.10.Jer 1:10J hauehave ſet thee this day ouer kingdomes and ouer nations, to plucke vp, and to roote out, and to destroy, and to throw downe, to build, and to plante. God therfore will chalēge ſo great reuerence to his word, that nothyng ſhalbe ſo hye or excellent in the world, which ſhall not geue place vntounto it. Daniel therefore concernyng men and the politike order, confeſſeth the kyng to be his Lord: notwithſtandyng hée goeth forward with his Ambaſſage, as he was appoynted: That the king (ſayth he) dyd ſee a watchman come downe from the heauens, which ſayd cut downe the tree, and ſcatter it vntill ſeuen tymes paſse ouer. He repeteth that he which he ſpake before, that the tyme of the puniſhment ſhould hauehave an ende. For God might hauehave aboliſhed the kyng of Babylon and his whole memory and poſteritie, but hee would mitigate the puniſhment. Albeit he would not for a ſhort time puniſh this kyng Nebuchadnezer leſt it ſhould be neglected as an vſuall thyng: but becauſe it was his will to ſet forth a notorious example for all ages, therefore would he prolong his puniſhment for a long tyme. To this end therfore perteineth the nomber of ſeuen yeares. For we know in the Scriptures that a long tyme is ſignified by the nomber of ſeuen, becauſe that nomber ſignifieth perfection.

The Prayer.

GRaunt almighty God, that ſo oft as thou ſetteſt our ſinnes before vsus, and doeſt pronounce thy iudgementes agaynſt vsus: we do not abuſe thy long ſufferance, and ſo heape vppon vsus the ſtore and treaſure of greater vengeaunce thorow our ſlothfulnes and dulnes: but let vsus feare betymes and tremble at thy iudgementes, and ſo take carefull heede vntounto our ſelues, that we may taſt the comfort of thy ſwetenes, and thereby be allured to ſubmit our ſelues willingly vntounto thee, that we may deſire nothyng more then to geue our ſelues wholly vntounto thy ſeruice, that thy name may bee glorified by vsus in Chriſt Ieſus our Lord. Amen.

2522 They ſhall driue thee from men, & thy dwellyng place ſhalbe with the beaſtes of the field. They ſhall make thee to eate graſſe as the oxen, and they ſhall wet thee with the dew of heauē, and ſeuen tymes ſhall paſſe ouer thee till thou know that the moſt hye beareth rule ouer the kyngdome of men.

The verſe that went before did ſay, that this dreame did belong to the kyng Nebuchadnezer. And it was méete ſo to be expreſſed, for this was a heauy and a ſharpe meſſage to the kyng. And we know how hardely kynges can beare, not onelyonly to be brought into order, but alſo to be ſommoned before Gods iudgement ſeat, there to be beatē downe with ſhame & reproch. For we know that proſperitie doth make, euen common perſons dronken. What can come vntounto kynges then, but that they forgettyng them ſelues to be mē, ſhould exempt them ſelues from all incommodities and griefes, becauſe they do not thinke that they are of the common condition with men? Wherfore, becauſe Nebuchadnezer could hardely beare this meſſage, therfore did p. 52the Prophet admoniſh him in few wordes, that the cuttyng downe of the trée was but a figure of that ruine and fall which he ſhortly ſhould hauehave. This doth he proſecute with moe wordes, and ſayth: They ſhall cast thee from among men, and thy dwellyng ſhalbe with the wilde beaſtes.

Whereas Daniel did treate before of the fower Monarchies, there is no doubt; but that the kinges minde was at the firſt time ſtirred and ſore gréeued: but this was much more ſharpe and much more intolerable to the kinges minde, that he is compared to the brute beaſtes, that he is cut of from the company of men, and ſent into the fieldes and woodes to féede with the beaſtes. If Daniel had ſayd onelyonly that he ſhould hauehave bene ſpoyled of his prnicely dignitie, he would hauehave bene greatly offended with that abaſement: but when he is caſt downe into this ſo great ignominie & ſhame, there is no doubt but he was raging madde inwardly. Notwithſtanding God dyd bridle his fury, that he dyd not couet to auenge hym ſelfe of thys, which he thought to be an iniury done vntounto him. For we ſhall ſee by the text afterward that he did not rightly repēt & amend his life. Seing then that he foſtered the ſame pride ſtill in his hart, there is no doubt alſo but he was cruell: for theſe two vices do alway go together. But God reſtrained his rage ſo, that he ſpared this holy Prophet.

By the way we may note the conſtancie of the ſeruaunt of God, in that he doth not inſinuate vntounto the king by ſubtle meanes what ſhould come vponupon him, but openly declareth with many wordes, how fowle and ſhamefull a condition was appoynted for hym. They ſhall caſt thee out (ſaith he) from among men. If he had ſayd: thou ſhalt be as a common perſon among men, and ſhalt nothing differ from the baſe people, now that had bene very greuous vntounto a king. But when the king is caſt out of all humane ſociety, that he may not hauehave one corner amongeſt them, neither is it graunted that he may lead his life with the Neatherdes and Swinherdes: how greauous and horrible this was, eueryevery man may coniecture by his owne minde. Yet doth not Daniel here doubt to pronounce this ſore iudgement. And the wordes that folow are of the ſame importance: Thou ſhalt feede of the graſse, thou ſhalt be watred with the dew of heauen, and thy dwelling ſhalbe with the wilde beaſtes. Where the prophet teacheth that this puniſhment is at hand vntounto the king of Babylon, that he ſhalbe brought to extreame ignominy and ſhame, & that he ſhall differ nothing from brute beaſtes. Thys liberty then (as I hauehave ſayd) is worthy to be noted, that we may know that the ſeruauntes of God which hauehave the charge to teach and to preach vntounto others, can not execute theyr offices faythfully, vnleſſe with cloſe eyes they paſſe by and deſpiſe all the hautines of the world.

Agayne, by the example of the king we may learne, that it is in vayne for vsus to be ſtubborne and froward when God by his meſſengers threatneth vsus. For although Nebuchadnezer dyd not rightly repent (as hath bene ſayd, and it wilbe more euident afterward) yet do we ſée how he ſuffered this horrible iudgement of God to be pronounced agaynſt hym. If then we which are but chaffe in compariſon of hym, and of no reputation, can not abide the threatninges of God when ſo euer they ſhalbe pronounced agaynſt vsus, euen he ſhalbe a witnes and iudge agaynſt vsus, who though he were in ſo great power and dignity, yet durſt he do nothing agaynſt the prophet.

Now in the end of the verſe the ſentence is repeated agayne which was expounded before: vntill thou know, that the moſt hye beareth rule in the kingdome of men, and he geueth it to whom he will. Thys place doth teach how hard a thing it is for vsus to geue all power vntounto God. We are in deede great ſpeakers of the glory of God with our tounges, howbeit there is no man but he reſtrayneth hys power whiles that he vſurpeth ſome what to hym ſelfe, or turneth ſome what thereof to one or an other. Eſpecially when God doth rayſe vsus vp to any honor or dignity, we forget that we are men, and we robbe God of hys honor, and thruſt our ſelues into hys place. Thys diſeaſe is hard to be cured, and thys puniſhment which God hath layd vponupon the king of p. 53Babylon is an example for vsus. For God would hauehave bene content with a ſmaller puniſhment, but becauſe thys madnes doth ſo ſticke in the bowels and mary that men dare chalenge vntounto them ſelues that which is peculiar vntounto God. Wherefore there muſt needes be ſome ſharpe medecine to teach them modeſty, humility, and méekenes.

Kinges and Monarches at thys day do alwayes pretēd in theyr titles that they are Kinges, Dukes, and Earles by the grace of God: but how many do falſely pretend that name to this end and purpoſe, that they may chalenge to them ſelues authority ouer all? For what meaneth that title [by the grace of God] but that they ſhould knowledge no ſuperior? And in the meane ſeaſon they would treade vnderunder foote God him ſelfe, vnderunder whoſe ſhielde they mayntayne and defend them ſelues: ſo farre are they from earneſt conſideration that they do reigne by hys benefit and goodnes. Wherefore this is but a mockery, that they boaſt them ſelues to hauehave theyr authority by the grace of God. Seing it is ſo, we may eaſely iudge how proudly prophane kinges do deſpiſe God, although they do not pretend the name of God deceaueably as theſe vayne tatlers do which mocke God openly and ſo prophane and pollute the name of grace.

2623 Where as they ſayd, that they ſhould leaue the ſtumple of the tree rootes, thy kingdome ſhall remayne vntounto thee: after that, thou ſhalt know, that the heauens hauehave the rule.

Here Daniel doth end the interpretation of the dreame, and teacheth that God will not ſo ſeuerely deale wyth the king Nebuchadnezer, but that he will leaue ſome place for hys mercy. Therefore he doth mitigate the great rigor of the puniſhment, that Nebuchadnezer hoping for pardon, might call vponupon God and repent, as there ſhall folow afterward a more euident exhortation. But now Daniel doth prepare hym to repentance, when he ſayth that the kingdome ſhall remayne vntounto hym. For God could hauehave caſt hym out of mans company, ſo that he might alway hauehave remayned with the wilde beaſtes. He might alſo hauehave caſt hym ſtreight way out of the world: but thys is a ſigne of clemency, that he will reſtore hym not onelyonly vntounto ſome meane ſtate, but to hys owne dignitie, as though hee had bene alway vpright. Therfore we ſée that this dreame had bene profitable to kyng Nebuchadnezer, if he had not deſpiſed the admonition of the holy Propeht: yea if he had not bene vnthākefull vntounto God. For Daniel did not onelyonly forewarne him of the calamitie which hāged ouer his head, but alſo he brought the meſſage of reconciliation. God therfore had taught him profitably, had he not bene ſtubburne and deſpiſed to learne, as the moſt part of men commonly do.

But hereof many we gather a generall doctrine, that when God doth appointe an end for his puniſhmentes, we are moued to repentaunce, becauſe God geueth ſome taſte his mercy, that we may hope to obteine pardon of at hys hand, if we flye vntounto him vnfeinedly and in ſinceritie. This alſo is to be noted, that Daniel addeth in the ſecond parte of the verſe: After that thou ſhalt know that the heauens hauehave the rule. For vnderunder theſe wordes is the promiſe of the ſpirituall grace included, that God would not onelyonly puniſh the kyng of Babylon to humble him, but alſo would inwardly worke and chaunge the hart, like as at the length (though long firſt) it came to paſſe.

I hauehave ſayd that the grace of Gods ſpirite is here promiſed: for we do know how ſmally men do profite without it, although God correct them an hundreth tymes. For the ſtubburnes and rebellion of our hartes is ſo great, that we are rather more and more hardened when God calleth vsus to repentance. And doubtles Nebuchadnezer had bene like vntounto Pharao, ſaue that God did not onelyonly humble him with outward puniſhmentes, but alſo did geue him the inward motion of his ſpirite, that he ſuffered him ſelfe to be taught, and did ſubmit him ſelfe to the power and iudgement of GOD. This meaneth Daniel when hee ſayth: p. 54After that thou ſhalt know. For Nebuchadnezer would neuer of his owne minde hauehave come downe to ſuch a knowledge, vnles he had bene touched with ſome ſecrete motion of the ſpirite.

He addeth: That it is the power of heauen: that is to ſay, that God gouerneth the world and hath the whole rule. For here he ſetteth the heauens, as it were, contrary to the earth and to all mortall creatures. Now, the kynges when they ſée all thinges quiet about them, if no man feare them they thinke that they are ſafe enough, and whiles they will make them ſelues ſure, they looke round about them hether & thether, but they neuer lift vp their eyes to the heauens: as though this perteined nothyng vntounto God to mainteine kyngdomes, & to raiſe vp whom he will, and to caſt downe all the proud. As though then that this were not in Gods hand, the Princes of this world do neuer conſider that the heauens hauehave the authoritie and rule: but (as I hauehave ſayd) they looke this away and that way, before and behind, euen eueryevery way ſaue onelyonly to the heauēs. This is the cauſe that Daniel affirmeth that the heauens beare the rule. He ſetteth God as it were agaynſt all mortall men, as is before.

2724 Wherfore, O king, let my counſaile be acceptable vntounto thee, and breake of thy ſinnes by rightuouſnes, and thine iniquities by mercy toward the poore: Lo let there bee an healyng of thyne errour.

As though he ſhould ſay: take my counſaile, breake of thy ſinnes, ceaſe from thy wickednes, enter into a new trade of life, that is, turne thy crueltie into humanitie and mercy, and thy tyranny into pityfull compaſſion of the poore: thus let the errour of thy former life be redreſſed. Thou haſt lōg enough gone aſtray. For hetherto thou haſt wandred without all iudgement, whiles thou haſt folowed thine vnbridled luſt. Put an end therfore to thine errour, opē thine eyes and vnderſtand at the length that thou oughteſt to repent. This ſemeth to be the meanyng of the wordes. Now for the pointes of the doctrine.

Daniel doth deale more mildly with this prophane king, then if he had preached to his owne countreymen. For thē he would hauehave vſed his propheticall authoritie, & not hauehave talked of his owne counſaile. But becauſe he did know that the kyng knew not the firſt principles of Religiō, he taketh vponupon him the perſon of a counſailer becauſe he was not an ordinary teacher. That Nebuchadnezer had now called him, it was not vſuall eueryevery day, as though he would ſubmit him ſelfe to his doctrine. Daniel doth therfore conſider with what maner of man he had to do, when he ſayth: Let my counſaile be acceptable vntounto thee, and then doth vtter it in few wordes: Breake of thy ſinnes, [or caſt them from thée] by rightuouſnes, and thyne iniquities by mercy toward the poore.

There is no doubt but that Daniel would exhort y^e kyng to repentance: howbeit he doth touch but one kinde, as we do know that it is vſuall in the Prophetes. For when they call the people home, they do not alway comprehend what repentance is, neither do they generally deſcribe it, but they touch by a figure, either the outward declaration therof, or ſome part of it, eſpecially wherin men are moſt fauty. Daniel doth ſo now.

If thou do aſke what is repentance: it is the turnyng agayne of man vntounto God, from whom he was departed. And is this conuerſion and returnyng onelyonly in the handes, and the feete, and the tounge? Nay, it rather begynneth in the hart, and then it goeth forth into outward workes. True repentaunce then beginneth in the minde of man: to wit, that he which would be wiſe in his owne conceit, ſhould now renounce his owne wiſedome and forſake the fooliſhe confidence in his own wyt, and then that he ſhould ſubdue his wicked and corrupt affections and ſubmit them vntounto God: then ſhall folow the reformation of the life outwardly. Howbeit the workes are but teſtimonies of repentance. For repentaunce (as I ſayd) is a thyng more pure and precious, p. 55then that the roote therof can euidently be ſéene with mans eye. By the fruites therfore do we onelyonly teſtifie our repentance. But becauſe the workes of the ſecond table do, as it were open and declare mans mynde what it is, therfore the Prophetes often tymes when they require repentance, do onelyonly ſet forth the workes of charitie, as Daniel here doth.

Breake of thy ſinnes (ſayth he) with righteouſnes. When men do ſée that they are called to repentaunce and amendment of lyfe, they do fayne vntounto themſelues many prety kindes of ſeruice, which yet are not worthy to be accompted Gods ſeruice, becauſe they do not regard what doth pleaſe God, neyther yet what he commaūdeth by his word: but as they themſelues do allow thys or that, they do wythout regarde obtrude it vntounto God, as we do ſée in Popery. For what call they an holy and iuſt lyfe amōgeſt them? To trot hether and thether, to vow and go pilgrimages, then to ſet vp ſome Image, to found ſome Maſſes, to faſt thys or that day, and to heap vp ſuch a ſort of fond toyes, of y^e which God hath neuer ſpoken one word. Becauſe therefore that mē do ſo farre & ſo groſly wander a ſtray in the knowledge of true iuſtice, the Prophet doth here ioyne y^e name of mercy as an expoſition, as though he ſhould ſay: Do not thinke that God is pleaſed wyth outward pomps & ſhewes which do pleaſe men, as they are carnall and addicte to earthly thynges, and therefore do they wickedly eſteme God after theyr owne diſpoſition. Let not thys vanity therefore begile thée: but know thou that true iuſtice ſtandeth in compaſſion toward the poore.

Alſo in this ſecond member the part is named for the whole, by a figure called Sinecdoche: for true iuſtice is not reſtreined to this matter ſimply, but to all y^e workes of charity. We muſt then deale faythfully wyth all men, and neither beguile rich nor poore, neyther yet be greuous vntounto any, but geue vntounto eueryevery man that which is hys owne, as apperteineth. And thys manner of ſpeaking ought to be well known of vsus, if we be any thyng exerciſed in the doctrine of the Prophetes. How ſo euer it is, Daniel woulde hereby ſhew vntounto y^e king of Babylon, what it is to liue iuſtly: to wytt, euen to kéepe fidelity and vpright dealing with men: and yet doth he not neglect the firſt table of the law. For the worſhyp of God is more precious then all humane iuſtice, that is to ſay, thē any thing that can be done betwixt mā and man. Howbeit true iuſtice declareth it ſelfe by outward workes and teſtimonies, as is ſayd before. And he rather ſpeake to of the ſecond table then of the firſt, becauſe y^e whiles hypocrites do pretēd to worſhip God by ceremonies and many outward ſhewes, they ſuffer themſelues to liue in all cruelty, bribery, craft & deceit, ſo that they care not how they liue wyth their neighboures. Becauſe then that the hypocrites do couer their wickednes vnderunder thys cloke, God doth ſet forth a touchſtone to try them, when he calleth them to the workes of charity.

There may be double vnderſtanding of the end of the verſe. If we retaine the futer tenſe] Behold there ſhall be a medicine to thyne error] it is a confirmation of the doctrine that went before: as though he ſhould ſay, thou mayſt not deale by long delayes and vayne ſhiftes, that wyll not ſerue: thys is the onelyonly medicine that I tell thee. Or if we take it as an exhortation, the text wyll go very well: [Let thys be a medecine to thyne errors] that is to ſay, do not folow thy luſtes ſtill as thou haſt done, but open thine eyes and perceaue how miſerably thou haſt liued, and labour to redreſſe thy former errors.

Now, where the Papiſtes hauehave abuſed thys place, to proue that God is pacified with ſacrifices, it is to fooliſh and ridiculous, if we examine their doctrine. For when they wyll define ſatiſfactions, they call them the workes of ſupererogation. If a man do that which God hath cōmaunded in hys law, yet can he not ſatiſfie for hys ſinnes: as the Papiſtes are compelled to confeſſe. What remayneth then? Forſooth that we offer more vntounto God then he commaundeth. Wherefore they call them alſo, opera indebita, workes that are not due. But Daniel doth not here require p. 56of kyng Nebuchadnezer any worke of ſupererogation: but hee requireth iuſtice, & afterward declareth that mans lyfe is not ordered by iuſtice vnleſſe humanity and kindnes be amongſt vsus, and eſpecially vnleſſe we be mercifull vntounto the poore. Surely here is no worke of ſupererogation. For wherunto tendeth the law? It foloweth the refore that this can not be drawen to the workes of ſatiſfaction, and that y^e Papiſtes are fooliſh and filthy herein.

But although we graunt vntounto thē this thyng, yet it doth not folow that y^e ſinnes are redemed before God therby, as though the workes could recompence either for the puniſhmēt or for the crime. They confeſſe that the crime is not redemed with ſatiſfactions: but the puniſhment they ſay is redemed. But ſée how thys agréeth wyth the mynde of the Prophet. I do not ſtriue wyth them now for the word of redemyng, but I would hauehave them to regard whether thys redemption be in the iudgement of God, or before men. It is certaine that Daniel here did regarde how wickedly and cruelty Nebuchadnezer had behaued hymſelfe, how tyrannouſly he had vexed hys ſubiectes, how proudly he deſpiſed y^e poore and miſerable that were vnderunder hym. Becauſe then he had geuen hym ſelfe ſo diſſolutly to all wickednes, Daniel declareth the remedy. And though this remedy be taken for a redemption or deliueraunce, there is no abſurditie: for we redeme our ſinnes wyth men when we ſatiſfie for them. I do redeme my fault at my neighbours hand, when I do labour to reconcile my ſelfe vntounto hym after I hauehave offended hym, knowledging my crime and aſking forgeuenes. And if I hauehave diminiſhed hys goods, I reſtore that which was vniuſtly taken. Thus do I redeme my crime. But it doth not follow therefore that my ſinnes are purged before the iudgement ſeat of God, as though thys which I do vntounto my neighbour were any kynde of recompence before God. We ſée therefore how fooliſh the Papiſtes are to abuſe the Prophetes wordes.

Here they vſe to demaund a queſtion, to what purpoſe Daniel doth exhort the king Nebuchadnezer to breake of hys ſinne, or to redeme hys ſinne? For eyther it was a thyng depending of chaunce (which were a great abſurdity to graunt) or els it was an heauēly decrée, like as y^e dreame of the kyng was a publication of Gods decrée, as we did ſée before. If thys were determined with God, it could by no meanes be chaunged. Therefore it was in vayne to redeme hys ſinne. If we follow the other expoſition of breaking of thys ſinne, there remayneth no doubt. But although we cō feſſe that the Prophet here doth ſpeake of the redeming of ſinnes, yet is the exhortatiō not vnprofitable. For although kyng Nebuchadnezer ſhould hauehave prepared hymſelfe to beare Gods correction, yet was it not vnprofitable to know God to be mercifull. And the tyme alſo myght hauehave bene ſhortened, which was prolonged by his oſtinate malice: not that God at any tyme chaungeth hys decrée, but becauſe he often tymes preacheth threatningly vntounto mē, to cauſe them to repēt, that he may deale more mercifully wyth them, and reſtraine the rigour of hys vengeaunce, as we ſée by manifolde examples.

Thys had not bene then vnprofitable nor fruitles, that Daniel exhorted the kyng to redeme or breake of hys ſinne, if the king had conſidered it: for he myght hauehave found fauour in ſome poynt, although he had bene puniſhed. Yea though there had not bene one day ſhortened of vij. yeares, yet was this no ſmall profite, if the kyng had humbled hym ſelf betymes before God, y^t yet he might be capable of that mercy in the end, which was promiſed. For becauſe the tyme was named by the Prophet, therfore had it bene profitable for the kyng, if he had prepared hymſelfe to receiue that mercy by humble prayer vntounto hys iudge. Wherefore this dictrine was profitable many wayes, lyke as it is vntounto vsus at thys day. For although we muſt be ready to receiue Gods corrections, yet is thys, no ſmall comfort in our miſeries, when we do ſo ſubmit ourſelues vntounto God, that we are perſwaded of the contrary part, that he wyll be mercifull vntounto vsus, becauſe he ſeeth vsus diſpleaſed wyth our ſinnes and hartely abhorre them.

p. 57¶ The Prayer.

GRaunt almighty God, that we may learne paciently to beare all manner of aduerſities, and that we may know that thou doeſt exerciſe towardes vsus the office of a iudge as often as we are afflicted in thys world, that we may by thys meanes preuent thy vengeaunce, and may wyth true humilitie ſo condemne our ſelues, that we yet truſting vntounto thy mercy, may alwayes flie vntounto thee, by the cōfort that we hauehave in the mediator whom thou haſt geuen vntounto vsus thyne onelyonly begotten Sonne, and that we may ſo craue pardō of thee, that we may in the meane ſeaſō meditate true repētaūce, not by vayne and vnprofitable inuentions of men, but wyth true and earneſt tryals of our ſelues, that is, that we may exerciſe true charitie and fidelitie one toward an other, and may thus teſtify vntounto the world the feare of thy name, that thou mayſt be truely glorified amongeſt vsus by the ſame Ieſus Chriſt our Lord. Amen.

2825 All theſe thynges did come vponupon the kyng Nebuchadnezer.

2926 At the end of twelue monthes he walked in the royall palace of Babell.

3027 And the kyng ſpake and ſayd: Is not thys great Babell that I hauehave built for the houſe of the kingdome by the might of my power, and for the honor of my maieſtie?

3128 While the word was in the kinges mouth, a voyce came downe from heauen ſaying: O kyng Nebuchadnezer, to thee be it ſpoken: thy kingdome is departed from thee.

3229 And they ſhall driue thee from men, and thy dwelling ſhalbe wyth the beaſtes of the field: they ſhall make thee to eate graſſe as the Oxen, and ſeuen tymes ſhall paſſe ouer thee, vntill thou know that the moſt high beareth rule ouer the kingdome of men, & geueth it to whomſoeuer he wyll.

After that Nebuchadnezer hath declared that Daniel was the preacher of Gods iudgement vntounto him which was at hand, now he addeth how and after what ſort God dyd execute that iudgement which he had pronounced by hys Prophet. He ſpeaketh in the third perſon: but we know how often the chaunging of the perſon is vſed wyth the Hebrues and Chaldees. Furthermore Daniel did not write the ſaying of the kyng, but did onelyonly cōprehend the ſumme. So it commeth to paſſe that ſometymes he bringeth in the kyng to ſpeake, & ſometymes he ſpeaketh in his owne perſon. There is no cauſe therefore why this diuerſitie ſhould trouble vsus, for it doth nothing obſcure the ſenſe.

In y^e firſt verſe Nebuchadnezer teacheth that that dreame which Daniel expounded was not in vayne. So he admoniſheth by the effect that followed, that it was a heauenly oracle: for other dreames (as we do know) do vaniſh away. But becauſe God did accompliſh at hys due tyme that which he had ſhewed to the kyng of Babylon by dreame, hereby it appeareth that it was no trifling dreame, but a certayne and ſure reuelation of y^e puniſhment which ſhould ſhortly come vponupon the kyng. And the manner alſo is expreſſed. Daniel ſaith, that after a yeare was ended, the king did walke in hys palace & boaſted of hys glory & maieſtie, & the ſame moment a voyce came downe frō heauē wherby thys was repeted which he heard before in the dreame. Afterward he declareth how he was caſt forth from the company of men and remayned a long tyme wyth brute beaſtes, ſo that he differed nothing from the beaſtes.

Some do thinke that Nebuchadnezer was ſtrickē wyth repentance when he was admoniſhed of the wrath of God, and that for thys cauſe the tyme of hys puniſhment was deferred. But I thinke not ſo. I thinke rather that God ſtayed hys hand vntounto the end of the yeare, that the pride of the p. 58kyng myght be more inexcuſable. For he ought to hauehave bene afrayd by that voyce of the Prophet, as though God hymſelf had thundred and lightned from the heauen. Now it appeareth that he was alwayes one. I do not deny in déede, but that he myght be afrayd at the firſt meſſage, and I will not diſpute of that matter. Howſoeuer it is, I do not thinke that God ſpared hym for a tyme becauſe he did ſhew any token of repentaunce. I graunt that God doth ſometimes ſpare the reprobate if he ſée thē humbled, as we hauehave a moſt playne example in king Achab. For Achab dyd neuer repent hartely:King 21. but God would ſhew how much repentance pleaſed hym, whiles he pardoned y^e wicked and obſtinate king in hys malice for ſome ſmall ſigne of repētaunce.

The ſame might be ſpoken of kyng Nebuchadnezer, if the Scripture did teach it. But, as may be gathered by the wordes of the Prophet, Nebuchadnezer went forward in his pride, vntill his careles negligence came to the higheſt. For thys was intolerable, that after God had threatned ſo ſore, the king remained yet in hys pride. It is a monſtrous dulnes that he could remaine careles, although he had liued a hūdreth yeares after that threatning. Finally I do thinke that although Nebuchadnezer dyd vnderſtand that a ſore and horrible puniſhment was prepared for hym, yet though he were afrayd for a tyme, he dyd not lay downe hys pride and hye mynde. In the meane ſeaſon, that prophecy might ſéeme vayne, & it is probable y^t the thing which he had heard was now a long time gone out of hys mynde: Like as the wicked are wont to abuſe y^e long ſufferaunce of God, and ſo heape vntounto themſelues the treaſure of greater vēgeaunce, as Paule ſayth, Rom. 2. Rom. 2.Rom 2Wherefore it may be that he derided thys prophecy, and ſo was more and more hardened. Howſoeuer it is, there can none other thing be gathered by the text of the Prophet, then that the admonition of y^e Prophet was then in vayne, yea that the oracle it ſelfe was of no force whereby he was called to repentaunce.

If there had bene any droppe of a Godly mynde in hym, truely he ſhould hauehave fled to the mercy of God, he ſhould hauehave weighed with hymſelfe by how many wayes he had prouoked hys wrath, he ſhould hauehave geuen hymſelfe wholy to the workes of charity: as he had executed greuous tyranny agaynſt all, ſo ſhould he hauehave geuen hymſelfe to humanity and mercy, as the Prophet had exhorted hym: but he is ſo farre from doing thys, that he doth vomit out vayne boaſtinges, which do ſhew that hys mynde doth ſwell with diſdainfulnes, and alſo with the contempt of God. Becauſe therefore here is noted the ſpace of the tyme, hereby it appeareth that God will ſometymes deferre hys iudgements, if paraduenture they wyll repent euen which ſéeme altogether deſperate: But the reprobate do abuſe that humanity and mercy of God, becauſe they do more hardē theyr harts by thys occaſion, whiles they ſuppoſe that God ceaſeth frō doyng the office of a iudge when he ſuffereth for a ſeaſon.

At the end [then] of twelue monthes, the king walked in hys palace, and ſpake, and ſayd: Thys doubling of the word, doth expreſſe that the kyng ſpake of a purpoſed pryde. The Prophet myght hauehave ſayd more ſimply, [the kyng ſpake] but he ſayth, that he ſpake and ſayd. Wherby I ſuppoſe that the Prophet meaneth that the king did, as it were vomite forth that which he had before conceaued and purpoſed in his heart: Is not this that great Babylon, which I hauehave builte for my kingly pallace by the might of my power, and for the honor of my maieſty. In theſe wordes we ſee no open blaſphemye which ſhould offend God ſo greatly: but we muſt conſider that the king did ſpeake thus, to challenge vntounto him ſelfe all thinges, as though he were in the place of God. And thys may be gathered by the words: Is not this Babylon the great? He boaſteth of y^e greatnes of hys citie as though he would ſet it againſt the heauens, as the olde Gyants did. Which, ſaith he. This Pronowne doth ſeme alſo to be put for vehemency. Which I (ſayth he) hauehave builte, and that with the might of my power. We ſee how he ſpoyleth God of hys honour, challenging all thinges vntounto him ſelfe.

Yet before I go any further, wee muſt ſee wherefore he ſayth that Babylon was builte of him. For all the Hiſtoriographers p. 59do agrée in this, that that citie was built of Semiramis. Now, a great whyle after Nebuchadnezer doth declare it for hys prayſe and glory, that he hath built that citie. But the aunſwere is eaſie. For we know how earthly kynges do ſtudy by all meanes poſſible to throw downe the glory of others, that onelyonly they myght excell and get to them ſelues a perpetuall name: eſpecially where they chaunge ſome thyng in buildinges, or in palacies, or in Cityes they would ſéeme to be the firſt builders, and ſo blot them out of memory of whom the foundations were layd. So it may be that Babylon was beautified of the king Nebuchadnezer: therefore doth he tranſlate all the glory vntounto himſelfe, whereas the greater part ſhould hauehave bene aſcribed to Semiramis and Ninus. Wherefore it is a tyrannicall kynde of ſpeach, that is, which the tyrauntes do often vſurpe, and commōly whiles they draw to them ſelues other mens praiſes: Therefore (ſayth he) I hauehave built it wyth the ſtrength of my power.

Now we may eaſely ſée what did diſpleaſe God in thys boaſting of y^e king of Babylon, euē his ſacrilegious boldnes when he ſayth, that the Citie was built by hys owne myght or power. But God ſheweth, that that prayſe is due vntounto hym, and worthely:Pſal. 127.Ps 127 For except God builde the City they watch in vayne &c. Therefore how ſtrongly ſoeuer men labour in building Cityes, yet they profite nothing except God hymſelfe rule the worke. Where as then Nebuchadnezer doth magnify hymſelfe, and doth ſet forth the ſtrēgth of hys power agaynſt God and hys grace, thys arrogant boaſting was intolerable. And thys was y^e cauſe that God was ſo angry wyth hym. Therefore let vsus learne that thys is tryed true by this example which the Scripture doth ſo oftentymes inculcate, that is to ſay,Pſal. 18.28Ps 18:28 that God reſiſteth the proud,Iam. 4.6.Jas 4:6 that he plucketh downe their hauty lookes and countenaunces, and that he can not abyde their arrogancy. Where as God therefore in eueryevery place doth pronounce that he is an enemy to the proud, it is confirmed by this example,1. Pet. 5.51 Pet 5:5 as if God did hereby ſet forth vntounto vsus the Image of his iudgement as in a glaſſe. This is one leſſon.

Alſo the cauſe is to be noted why God maketh opē warre agaynſt all the proud: becauſe we can lift vp our heades neuer ſo little, but we fight agaynſt God. For all rule and power is in hys hand, yea our life is in hys hand. Neyther are we any thing neyther can we do any thing, but onelyonly of hym and by hym. Who ſoeuer chalengeth therefore thys or that, be it neuer ſo little, to hymſelfe, he withdraweth ſo much from God. Wherefore it is no maruaile though God do teſtify that he can not abyde the hygh countenaunces of men: for they do wilfully prouoke him to anger when they vſurpe the leaſt thing that can be, vntounto themſelues.

It is true that Cities are built by the induſtry and labour of men, and that thoſe kynges are worthy commendation that eyther built Cities or fortifie them, ſo that due prayſe remayne vntounto God and nothing be taken therefrom. But when men extoll and magnify themſelues, and wyll hauehave their power ſéene, they bury the bleſſing of God as much as in them lyeth. Then is it neceſſary (as we hauehave ſayd) that their ſacrilegious temerity robbing God of his honor, be called to accompt.

Alſo the kyng ſheweth hys vanity when he ſayth: I hauehave built it for my princely palace and for the excellency of my maieſtie. By theſe wordes he doth not diſſemble, but that he regarded hys owne glory in all hys buildinges, to the entent that hys name myght be aduaunced amongeſt hys poſterity. To be ſhort, therefore would he both in his lyfe and after hys death be thus renowmed in the world, that God ſhould be nothing in reſpect of hym: and ſo all the proud ſhoote at this marke, that they may ſet themſelues in Gods place.

It followeth: The word was yet in the kinges mouth, when a voyce was heard from heauen. Here we ſée how ſoone God can euen in a moment repreſſe the madnes of them that do outragiouſly extoll thēſelues. And it is no maruaile though this voyce was heard ſodainly, ſeing there had bene a ſpace for repentaunce geuen before vntounto the kyng Nebuchadnezer. Now in thys kynde of ſpeach: They ſay vntounto p. 60thee, we néede not to be curious to know who ſpake. The name of the kyng is not geuen hym for honor, but in deriſion, as though he ſhould ſay: thou art dronken wyth thy preſent dignity: for whyles all men do honor thée as a God, thou dooſt forget thyne owne fraility: howbeit this princely Maieſtie and power can not let, but that God can caſt thée downe: becauſe thou wilt not humble thy ſelf willingly, thy kingdome is departed from thée. Thys was incredible then: for Nebuchadnezer was in a quiet poſſeſſion of the kyngdome. No man did ſhew hymſelfe an enemy, his Monarchy was terrible to all nations: yet doth God pronounce at that preſent, that the kyngdome was departed from hym. And thys maketh for the certainty of the oracle, that Nebuchadnezer may know that the tyme is now fulfilled, and the puniſhment can no longer be deferred, becauſe he had ſo abuſed Gods mercy and mocked hys clemency.

It followeth: And they ſhall driue thee from amongest mē, and thy dwelling ſhalbe wyth the beastes of the fielde, and they ſhall make thee eate graſse like the oxen. That ſome mē thinke that Nebuchadnezer was tranſformed into a beaſt, it is to great an abſurdity. Therefore we néede not to imagine any ſuch metamorphoſis: but that he was ſo caſt forth of mans company, that except onelyonly mans ſhape, he differed nothing from brute beaſtes. Yea there came ſuch a deformity vponupon hym in that exile, that he was horrible to looke vponupon: as we ſhall ſée afterward, that all the heares of hys body did grow as the fethers grow vponupon the Egles, and hys nayles did grow like birdes clawes. Thys had he common wyth the beaſtes and birdes: in the reſt he was lyke a man. For we know not whether God did ſtrike this kyng with madnes, ſo that he ranne away and hid hymſelfe for a ſpace, or whether he were caſt forth by tumult and the conſpiracy of hys nobles, or by the conſent of the whole people. Thys we do not know, becauſe the hiſtories of thoſe times are vnknowen vntounto vsus.

Now, whether he were enraged, and ſo ranne forth of mans company, or he were caſt forth as tyrantes are many times, or not: this example is very notable, that he remayned with beaſtes for a ſeaſō. Yet is it probable that he was ſo beſide hymſelfe, that God yet left hym the forme of man and tooke away his reaſon, as ſhall better appeare by the texte.

They ſhall cast thee forth of mans company, and thy dwelling ſhall be wyth wilde beastes, and they ſhall make thee eate graſſe like the bullockes. That is to ſay, thou ſhalt be depriued of all thy princely delicates, yea of all y^e commō diet of the vulgare people, thou ſhalt hauehave none other meat then brute beaſtes hauehave. And ſeuen tymes ſhall paſse ouer thee. Of thys we hauehave ſpoken before. Some do reſtreine it to vij. dayes, which neither hath reaſō nor colour. Neither do I expound it of monethes, for that had bene a ſhort tyme. Wherefore their ſentence is more probable which do extend it to ſeuen yeares. For if Nebuchadnezer were caſt forth by any tumult, he could not be ſo ſhortly called in agayne. Furthermore, becauſe that God would ſhew in his perſon an example, the remēbraunce whereof might continue many ages, I doubt not but that he was ſeperated from y^e commō ſtate of men for a long ſeaſon. If it had bene but for ſeuen dayes or monthes, we ſée how little Gods iudgementes, vnles they be ſeuere, are regarded in the world. Wherefore, that God myght print thys puniſhment in the hartes of all, he continueth it for a long ſpace: I do not ſay vij. yeares preciſely, for (as I ſayd) y^e certaine number is put for y^e vncertayne, but I do ſay that it was a long ſpace.

Seuen yeares (ſayth he) ſhall paſſe ouer thee, whiles that thou know that the moſt high is the ruler in the kingdome of men. This is the ende of the puniſhment. Wherein we note, that God doth mitigate the bitternes of the payne, becauſe he doth limite it vntounto a certaine tyme, and alſo had his ende determined that Nebuchadnezer ſhould repent in the end, becauſe hee could none other wayes waxe wiſe but by puniſhment, as the prouerbe is of the fooliſh. So was it of neceſſitie that kyng Nebuchadnezer muſt bee compelled by p. 61ſcourges to ſubmit him ſelfe vntounto God, becauſe nothyng could be done with him by admonitions, neither yet before by heauenly viſions. God dealeth not thus with all. Wherfore we hauehave here a ſpeciall example of hys clemency and mercy, which cauſed that this puniſhment which was layd vponupon Nebuchadnezer, tooke place and was profitable. The reprobate do more and more harden their hartes agaynſt God, yea they are more and more enraged and waxe furious. That Nebuchadnezer was chaſtened for a ſpace by the hand of God and afterward repented, to perceiue that God beareth the whole rule in all the world, this was of ſpeciall grace.

He ſayth, that God is the ruler in the kyngdome of men: becauſe that tyrauntes will be perſuaded of nothyng more hardly then that they are vnderunder the power of God. They will confeſſe in one word that they reigne by his grace, but in the meane ſeaſō they ſuppoſe that they are come to their authoritie either by their power or by fortune, and that they are mainteined therein either by their power, their wiſedome, or by their riches. Wherfore they ſhut forth (as much as in them lyeth) God from the gouernement of the world, whiles they are puffed vp with this fonde opinion, that they remaine in their ſtate and dignitie by their own power or wiſedome.

This was no ſmall profite then, that Nebuchadnezer began to perceiue that God is the gouernour in the kyngdome of men: for the kyngs would ſet him in a meane ſtate, betwixt them and the people. They graunt in dede that the people muſt be in obedience vntounto God: but they thinke thē ſelues to be exempted from the common order, and they imagine after their luſtes, that they hauehave a priuiledge that they nede not to be vnderunder the hand & gouernment of God. So was this (as I hauehave ſayd) no vulgare nor cōmon leſſon y^e Nebuchadnezer learned at y^e laſt, that God doth raigne in the earth. For kyngs do cōmonly ſhut him vp in the heauēs, and imagine that he doth content him with hys owne glory, ſo that he doth not intermedle with mens matters.

Afterward hee addeth what kinde of gouernment God hath, euen that he raiſeth vp whom he pleaſeth and caſteth downe others. God is not the gouernour then onelyonly in this reſpect, that he ſuſteineth the world by his vniuerſall prouidence: but becauſe no man commeth to any authoritie but at his pleaſure. He gyrdeth ſome with a gyrdle, he vngyrdeth others: he powreth contempt vponupon Princes and maketh the mighty weake, as it is written in the booke of Iob. Iob. 12.18Job 12:18We may not imagine then any power of God that is idle, but we muſt ioyne it with the preſent acte. Whether then that tyrauntes hauehave the gouernment, or good and godly kynges, altogether is gouerned by the ſecret counſaile of God: for other wayes he could not be the kyng and gouernour of the world.

3330 At that ſame houre was this thing fulfilled vponupon Nebuchadnezer and hee was driuen from men, and did eat graſſe as the bullockes, and his body was wet with the dew of heauen, till hys heares were growne like Egles fethers, and hys nayles like byrdes clawes.

The Prophet doth conclude that which he had ſpoken before, that is, as ſoone as the voyce came from heauē, Nebuchadnezer was caſt forth of mens company. It may be that they had ſome occaſion to dryue hym forth. But becauſe the coniecture is doubtfull, I had rather leaue it indifferent which the holy ghoſt hath not reueiled. I will onelyonly touch this briefly, that when he boaſted that Babylon was built by the ſtrength of his power, it might be that euē the nobles alſo did diſdayne, whiles they ſaw him puffed vp with ſo great arrogancy: or it may be alſo that he ſpake after this maner when he thought that they lay in wayt for him, or when he perceaued that troubles were moued agaynſt him. How ſoeuer it is, God ſent forth his voyce, and droue forth of the company of mē the kyng Nebuchadnezer in the ſame moment. Therfore, In that houre (ſayth p. 62he) was the word fulfilled. If it had bene a long ſpace afterward, the cauſe might hauehave bene aſcribed to fortune or other lower meanes: but where there is ſuch copulation of the word with the worke, the iudgement is more manifeſt then can be darkned by mās malignitie. Therfore he ſayth: that he was caſt forth and did eate graſſe, ſo that he differred not from the oxen: that his body was watered with rayne, becauſe he did lye without the houſe. For we oftentymes are watred with rayne, and there is none which can eſcape that neceſſitie in the fieldes: and often tymes the trauellers do come wette to their Inne. But here y^e Prophet doth ſpeake of the continuall iudgement of God, that he had no houſe to go into, but did lye in the fieldes.

So he ſayth: He was watered with the dew of heauen, vntill (ſayth hee) his nailes did grow lyke byrdes clawes, and his heares lyke Egles fethers. This place doth more confirme that which was ſpoken before, that ſeuen tymes ſhould bee expounded of a long time, becauſe his heares would not hauehave ſo growē in ſeuē monethes, neither would there hauehave bene ſuch a deformitie and ſo great in this ſpace. Therfore thys chaungyng which is deſcribed of the Prophet, doth ſufficiētly declare that the kyng Nebuchadnezer was puniſhed with a longer tyme. Neither could he ſo quickly be humbled, becauſe arrogancie is vntameable euen in a meane man: how much more in ſuch a great & mighty Monarche?

3431 And at the end of theſe dayes I Nebuchadnezer lift vp myne eyes vntounto heauen and myne vnderſtādyng was reſtored vntounto me, and I gaue thankes vntounto the moſt high, and I prayſed and honored him that liueth for euer, whoſe power is an euerlaſtyng power and his kingdome is from generation to generation.

Now the Prophet doth bryng in the kyng ſpeakyng agayne. Therfore he ſayth: After that tyme was paſsed, he lift vp his eyes vntounto heauen. There is no doubt, but he doth meane of thoſe ſeuen yeares. And ſeyng he began at the length to lift vp his eyes vntounto heauen, hereby it appeareth how lōg the healing of his diſeaſe, that is, of his pride was. For euen as where there is ſome liuyng part corrupted and almoſt conſumed, the remedy is hard and long: euen ſo becauſe pride is altogether faſtened in mens hartes, and doth occupy euen the very marow, and doth infect what ſoeuer is in the ſoule, therefore is it not ſo eaſily plucked away. And this is worthy to be noted. Furthermore, we are alſo taught by this word, that God did ſo worke in the kyng Nebuchadnezer, that he did not forth with bring forth y^e effect of his grace opēly. It was profitable for Nebuchadnezer to be ſo ſhamefully handled for y^e ſpace of ſeuen yeares or ſuch a tyme, and to bee baniſhed from the company of men: but he could not ſo ſoone perceiue this vntill God had opened his eyes. So then God doth often times chaſtiſe vsus, and calleth vsus by litle and litle, and alſo doth prepare vsus to repentaunce: but his grace is not ſtraight way knowne.

¶ The Prayer.

GRaunt almighty God, ſeyng that, although we are nothyng yet we do neuer ceaſe to ſtand in our owne conceite, and alſo are blinded by the vayne cōfidence of our ſelues, and furthermore do vaynely boaſt of our vertues and powers which are nothyng: that we may learne to put of this peruerſe affection, and ſo to be ſubiect to thee, that we may hange of thy mere grace and fauour, that we may know that we ſtand and are ſuſteine by thy onelyonly power: and ſo may learne to glorifie thy name, that we do not onelyonly obey thy word in true and pure humilitie, but alſo may cōtinually deſire and ſeeke for thy helpe, and miſtruſtyng our ſelues may reſt in that grace and fauour which is our onelyonly ſtay, vntill at the length thou gather vsus into thy heauenly kyngdome where we may obteine that bleſſed eternitie which is gotten for vsus by thy onelyonly begotten ſonne. Amen.

p. 63For as much as Nebuchadnezer ſayth that hée lift vp his eyes vntounto heauen, and his vnderſtandyng was geuen him agayne, hereby we gather that he was a ſpace without his minde. Neither yet was he ſo without his minde, in my iudgement, but he knew his miſerie: but in the meane ſeaſon he dyd byte the bridle, and was like a brayneſéeke man. Other ſay that he was altogether mad. I will not contend of this matter: but this is ſufficient for me, that he was without his minde, ſo that he had ſome part of a beaſt. But it is probable that he had ſome intelligence left, that he perceiued ſome puniſhment by his miſerie. In the meane ſeaſon he did not lift vp his eyes into heauen vntill God drew him to him. For the rods of God do nothyng profite vsus except he worke within vsus by his ſpirite, as we ſayd before.

The ſpeach is as much as if he ſhould ſay: he began to thinke that God was a iuſt iudge. For although his ſhame did trouble him for a while, yet he did not looke vntounto the hand of y^e ſmiter, euē as is ſayd in an other place. Therfore he begā to acknowledge that God is the reuenger of pride, after that tyme which was appointed before was paſt, of y^t which we hauehave ſpoken. And they do lift their eyes into heauen which do alſo caſt thē downe to the earth. Becauſe Nebuchadnezer ſhould hauehave riſen vp vntounto God whom before he had forgotten as wakened from his déepe dreame: hée ſhould alſo hauehave throwen downe him ſelfe to the earth, becauſe now he had receiued the reward of his arrogācy. For he durſt lift vp his head aboue mans ſtate, when he tooke to him ſelf thoſe things which were due vntounto God. Therfore he dyd not now lift vp his eyes vntounto heauē by a vayne confidence, as before whē he was made drōken with the beautie of his Monarchie: but he did ſo looke vponupon God, that he was caſt down & proteſtrate in his minde. Afterwardes he addeth: And J bleſsed the most highe, and I prayſed and glorified hym that liueth for euer.

This chaungyng doth ſhew that the puniſhment was layd vppon kyng Nebuchadnezer eſpecially for this cauſe, becauſe he ſpoyled God of hys iuſt honour. Here he doth deſcribe the fruite of his repentaunce. If this affection dyd ſpryng of repentaunce that Nebuchadnezer ſhould bleſſe God, it foloweth then that firſt hee was a ſacrilegious perſon which tooke from God hys lawfull honour, and would ſet hym ſelfe in hys place, euen as hath bene ſayd before. And here alſo we may learne what it is to prayſe God truly, that is, when we beyng brought to nothyng do acknowledge and determine with our ſelues, that all thinges are vnderunder his gouernment (and as we ſhall ſée afterward) that he is y^e gouernour of heauē & earth, that his will ſhould ſtand both for law and reaſon, and for the chief rule of iuſtice. For otherwyſe we may celebrate the prayſes of God with open mouth, but it ſhalbe a mere diſſimulation: becauſe no man can prayſe him ſincerely and purely, but he which doth aſcribe vntounto hym all theſe thynges which we will ſpeake after.

And firſt Nebuchadnezer ſayth: becauſe his power is the euerlaſting power, and his kingdome from generation to generation. In the firſt place here he confeſſeth that God is the eternall king: which is a great thing. For there is ſet agaynſt thys perpetuitie the weakenes which is in men: ſeing that all the chiefe Monarches which excell with greateſt power, hauehave nothing ſafe or certayne, not onelyonly becauſe they are ſubiect to the chaunges of fortune (as the prophane men doo commonly iudge) or rather they hang on the gouernment of God: but becauſe they fade away for the moſt part by theyr owne vanitie. We ſée the whole world, as it were toſſed, and to be like the troubled ſea. If there be any quietnes in one part or moe, yet in eueryevery moment there may ſome new and ſoddayne thing come to paſſe which was not looked for. As in a quiet and bright heauen a tempeſt will ſoddaynely riſe, euen ſo we ſée it come to paſſe in mens affayres. Seing then it is ſo, there is no firme nor ſtable ſtate in the earth, and eſpecially Monarches doo ſhake them ſelues with theyr ſtormy ſtirres. This is then the perpetuitie which is here declared of the king Nebuchadnezer, that God is a Monarche which by p. 64hym ſelfe reteyneth and gouerneth hys empire, and therefore he is without all daunger and perill of changing.

3532 And all the inhabitantes of the earth are reputed as nothing: and according to his will he worketh in the army of heauen, and in the inhabitants of the earth: and none can ſtay his hand, nor ſay vntounto hym, what doeſt thou?

Now is added the contrary member, that the Antitheſis might bee full. For, although it followeth that among men there is nothyng ſure or ſound where that principle is of force, that God is the euerlaſtyng kyng: yet few do ſo reaſon: becauſe all men doo graunt vntounto God w^t one worde a ſure and perpetuall ſtate, but in the meane ſeaſon they do not deſcēde into themſelues that they might earneſtly wey and conſider theyr owne weakenes, but being vnmindefull of theyr ſtate, they rage euen agaynſt God himſelfe. Therfore thys explication was neceſſary which is ſet forth, that is, after that Nebuchadnezer prayſed God becauſe his power is euerlaſtyng: he addeth of the contrary part, that all the inhabitors of the earth are reputed as nothing, Kela: which ſome do thinke to be one word and take it for a thing that endeth. For Kala ſignifieth to finiſh or to fulfill, and ſome tymes it ſignifieth to conſume, wherof they thinke the name is deriued, becauſe that men are reputed in theyr owne meaſure, but God is vnmeaſurable. But that is a hard interpretation: and this opinion is more receaued, that [He] ſhould bee put for [Aleph]: and ſo ſayth Nebuchadnezer that men are reputed as nothing before God.

Now therefore we ſée how aptly theſe two members do agrée betwixt themſelues, that is, that God is the euerlaſting king, and men are nothing. For if any thing be geuen vntounto mē, ſo much is diminiſhed from y^e power and high empire of God. Therefore it followeth that Gods right can not ſtand whole, vntill all mortall men are brought to nothing. And although men do ſet much by them ſelues; yet Nebuchadnezer doth pronounce by the inſtinction of the ſpirite, that they are nothyng, that is, before God: becauſe it commeth to paſſe none otherwyſe that they ſhould extoll them ſelues ſo much, but that they are blinded in theyr owne darkenes. But when they ſhalbe drawne vntounto the light, they ſhall know that they are altogether nothing. And what ſo euer we be, it hangeth altogether of the grace of God, which doth kéepe vsus eueryevery moment, and doth ioyne vntounto vsus a new ſtrength. Therefore our part is nothing els but to reſt and ſtand ſtedfaſt in God: becauſe, as ſoone as he draweth backe his hād and the power of his ſpirite, we fade away. Therefore we are ſomething, that is, in the Lord God: but we are nothing in our ſelues.

Now it followeth: that God worketh according to hys will in the army of heauen, and in the dwellers vponupon earth. This might ſéeme abſurde, that God is ſayd to do as he will, as though he had neither moderation, nor equity, nor rule of iuſtice. But we muſt marke that which we hauehave ſpoken in an other place, that men are gouerned by lawes, becauſe their willes are peruerſe, and are caryed hither and thether after their owne luſtes without meaſure: but God is a law vntounto him ſelfe, becauſe his wil is moſt perfect iuſtice. Therfore as oft as the Scripture ſetteth forth vntounto vsus the power of God, and doth commaunde vsus to be content therewith, it doth not attribute vntounto God a tyrannicall Empire, as the wicked do falſely imagine. But becauſe we do not leaue of to ſpeake agaynſt God, and do ſet our reaſon agaynſt his ſecrete counſailes, and ſo ſtriue with him as though he dyd not that iuſtly and wiſely which is not allowed of vsus: therfore that the holy ghoſt might bridle this preſūption, he doth pronoūce that God doth all things after his owne will. Let vsus then remember y^t when we heare mētion made of God, there cā no peruerſe nor vniuſt thyng be layd vntounto him: his will is not chaunged by any luſt, but is great iuſtice. Seyng then it is ſo, let vsus alſo remember how great, how ſtubburne and how proude our raſhnes is, which dare caſt p. 65and obiect this or that agaynſt God. Whereof it foloweth that this doctrine is neceſſary to caſt vponupon vsus a bridle of modeſtie, that God doth all thynges after his owne will, as it is ſayd in the Pſalme:Pſal. 115.Ps 115 our God is in heauen, he hath done what ſoeuer he would.

Now we do gather by this ſentence, that nothyng commeth by chaunce, but what ſoeuer commeth to paſſe in the world, commeth by the ſecrete prouidence of God. Neither ought here to be admitted that vnſauery diſtinction betwixt the ſufferaunce of God, and his wil. For we ſée that the holy ghoſt which is the beſt maſter to teach vsus to ſpeake, doth here playnly expreſſe two thinges, that is, y^e God worketh, & he worketh after his owne will. And ſufferance, as alſo theſe curious ſearchers do ſay, differeth frō wil: as though God did graunt as it were agaynſt his will, that which yet he would not hauehave done. There is nothing more worthy to be laughed at thē to imagine this weakenes to be in God. Furthermore the very force of doing is added. Therefore (ſaith Nebuchadnezer) God doth what he will. And he doth not ſpeake accordyng to the ſenſe of the fleſh, but by the inſtinction of y^e ſpirite, as hath bene ſayd. He ſhould therfore as well be heard as if a Prophet were ſent from heauen.

Now then we ſée that the world is ſo gouerned by the ſecrete prouidence of God, that nothyng commeth to paſſe but that which he hath commaunded and decréed: and furthermore that hee ſhould alſo worthily be counted the author of all thynges. Where ſome do obiect a kinde of abſurditie, that God is therfore the author of ſinne if nothing be but by his will, yea if he worke it: this cauillation is eaſily put away, becauſe there is a diuerſitie betwixt the doing of God and the workyng of men. For when any man ſinneth, God after his maner doth worke there: but in the meane ſeaſon he farre differreth from man, becauſe he exerciſeth his iudgement: euen as he is ſayd to blinde and to harden. When then God doth commaunde the reprobate or the deuil, thoſe doth he geue vp to be caſt into all kindes of luſtes. When God then doth ſo, he doth exerciſe his iudgementes. And he which ſinneth is worthely giltie, neither can he intāgle God in the ſocietie of his wickednes. Why? For God hath nothyng common with him as concernyng the action of ſinne. Therefore we ſee that theſe thynges which many would hauehave to diſagrée betwixt them ſelues, do well agrée, that is, that God doth rule by his will what ſoeuer is done in the world, and yet he is not the author of ſinne. Why? For he ſo vſeth the deuill and all the reprobate, that he is alway a iuſt iudge. The cauſe doth not alway appeare vntounto vsus, but we muſt marke this principle: becauſe that with God is all power, therfore it is not right to ſpeake agaynſt his iudgements, what ſhew of abſurditie ſoeuer they hauehave. And therfore it foloweth in the text: There is none that can stay his hand, or can ſay vntounto him why haſt thou thus done?

When Nebuchadnezer ſayth that the hand of God can not be ſtayed, hereby he derideth the madnes of men which yet do not doubt to riſe agaynſt God. Now let them lift vp their finger if they can, to ſtay his hand: and yet beyng ouercome of their infirmitie they go forward in that their rage. Therfore Nebuchadnezer doth worthely ſhew their fooliſh madnes, whiles they lift vp them ſelues ſo preſumpteouſly, that they would put God to ſilence or ſhut him vp in their cages, or make ſome chaynes wherby they may binde hym. Seyng then that men do burſt forth into ſuch outragious fury, they are worthily laughed at. And hereto belong the wordes which we read in Daniel.

Afterward he addeth, that none ſayth: VVhy hast thou done ſo? We know that mens tounges are loſed to all wickednes of talke, becauſe ſcarce y^e hūdreth part of mē doth conteine them ſelues in this ſobrietie, to geue the glory vntounto God, and to confeſſe that he is iuſt in hys workes. But here Nebuchadnezer did not looke what men were wont to do, but what was lawfull. Therfore he ſayth that God can not be corrected, that is, by right: ſeyng how ſoeuer the reprobate do talke, yet their vayne talkyng doth fall by it ſelfe, becauſe it hath no ground neither yet any colour. The ſumme is that the will of God ſhould be a law vntounto p. 66vsus, becauſe we ſtriue agaynſt him in vayne: and furthermore becauſe, if we permit vntounto our ſelues ſo much luſt, & if our madnes alſo do bruſt forth ſo farre that we will braul with God, this ſhalbe without ſucceſſe. For God hym ſelfe ſhalbe iuſtified in his iudgements and ſo all mens mouthes ſhalbe ſtopped. This is the ſumme. But we muſt marke that which is added: That the will of God is done as well in the army of heauen as in the dwellers of the earth. By the army of heauē I do not vnderſtand as in other places, the Sunne, the Moone, the Starres, but the Angels themſelues, and euen the very deuils, which may well be called heauenly in reſpect of their begynning: and furthermore we know that they be the Princes of the ayre. Therfore ſignifieth Daniel as well the Angels as deuils and men to be gouerned by his will: and although the wicked do ruſh out neuer ſo outragiouſly, yet they are held in by a ſecrete bridle, that they can not fulfill what ſoeuer they luſt. Therfore is God ſayd to worke as well in the army of heauen as in men, what ſoeuer he will, becauſe he hath the Angels obedient vntounto him, that is, the elect: but the deuils are compelled to obey his rule, although they would do the contrary. We know that y^e deuils are by all meanes agaynſt God, but yet at the length they are compelled to obey him, not willyngly but by conſtraint. And euen as he dealeth with the Angels and deuils, ſo alſo he doth with the dwellers on earth. For ſome doth he gouerne with his ſpirite, that is, the elect: which after that they be regenerate by his ſpirite, are ſo led of him, that his righteouſnes doth truly ſhyne forth in all their workes. He worketh alſo in the reprobate, but after an other ſort: for he draweth them headlong by the hand of the deuill, he driueth them by his ſecret power, he ſtriketh them with the ſpirite of brayneſéekenes, he blyndeth them and caſteth them into a reprobate ſenſe, he hardeneth alſo their hartes to ſtubbornes. Behold how God doth worke all thinges by his will in men and Angels.

Now, there is an other kinde of working for as much as belongeth to the outward ſtate. For God doth lift this man on high, and caſteth downe an other. So we ſée that rich mē often tymes become poore, and ſome are lift vp from the donghill to clime to high degrées of honor. The prophane men do call it the play of fortune, but it is the incomprehenſible and moſt iuſt moderation of the prouidence of God. Thus God worketh then after his will in men and Angels. But that inward action ſhould be put in the firſt place, as we hauehave ſayd.

3633 At the ſame tyme was myne vnderſtandyng reſtored vntounto me, and I returned to the honour of my kingdome: my glory and my beauty was reſtored vntounto me, and my counſaillers and my Princes ſought vntounto me, and I was eſtabliſhed in my kingdome, and my glory was augmented towardes me.

Here doth Nebuchadnezer declare more copiouſly that which he had touched briefly before, that is to ſay, that he had recouered his wit agayne: and ſo doth he commend the mercy of God, becauſe he was contēt with a ſmall temporall correction, & at y^e length gaue him hys mercifull hand to make hym a mā agayne of a brute beaſt. Not that he was chaunged into a beaſt (as is ſayd already) but becauſe he was brought to that ſhamefull miſerie that he was lyke the wilde beaſtes, and fed alſo with them. Wherfore that deformitie was ſo horrible that the reſtoryng might be called as it were a new creation: and therfore Nebuchadnezer doth ſo much celebrate this grace of God not without cauſe. Therfore, in that tyme myne vnderſtādyng was reſtored to me. He had ſpokē this once but becauſe vnderſtādyng & reaſon is an ineſtimable benefite of God, Nebuchadnezer doth inculcate this ſētēce, & doth cōfeſſe that he had tryed y^e ſingular grace of God, becauſe he was reſtored to his minde agayne. And he doth alſo adde, that he was reſtored to hys honor, and to the excellencie of his kyngdome, becauſe hée p. 67was ſought to of his counſellers, and nobles. It is not knowen how this was fulfilled, becauſe the memory of thoſe tymes is buryed: but that it is probable, that at the length the Princes of the kyngdome were bowed to clemency, that they coueted to receiue to them the kyng that was caſt forth.

We will not ſay that thys was done of them of purpoſe: for God ſo vſed them that yet they knew not that they did execute that which he determined. They heard a voyce from heauen: To thee be it ſpoken O king Nebuchadnezer, beholde the kingdome is gone from thee. &c. This thyng ought to hauehave bene known amōgeſt all men, & to hauehave bene ſpread abroad amongeſt all: but we know that men do very eaſely forget when God ſpeaketh. The Princes therfore though they did not know that they did God ſeruice therein: yet required they their kyng. By this meanes he returned to hys dignitie of the kingdome, and hys honor was greater then it was before.

3734 Now therefore I Nebuchadnezer prayſe and extoll and magnifie the king of heauē, whoſe workes are all truth and hys wayes iudgement, and thoſe that walke in pride he is able to abaſe.

This is the end of the commaundement: where Nebuchadnezer doth ioyne a notable confeſſion of his fault with the prayſes of God. For that which he doth adde of the proud, he doth vndoubtedly properly apply to hys own perſon: as though he ſhould ſay, God would ſet me forth as a notable example, whereby all might know that the proud are humbled by his hand. For I was puffed vp wyth pride: but God hath thus corrected me by an horrible puniſhmēt, that now my example might profit all men. Therefore hauehave I ſayd that the king Nebuchadnezer did not thanke God here ſimply, but did alſo confeſſe hys fault, becauſe he was worthely brought by ſuch ſeuerity into ſubiection: for hys arrogancy coulde by no lighter remedy be corrected.

But firſt he ſayth: I prayſe, extoll, and glorifie the king of heauen. There is no doubt but this heape of wordes came of a vehement affection. And here alſo the antetheſis muſt be vnderſtād by that principle which we hauehave ſene before, that is, that God is neuer rightly prayſed vntill the ſhame of men be vncouered: that God is neuer rightly extolled but when their highnes is throwne downe: that God is neuer glorified but when men being as it were ouerwhelmed wyth ſhame, fall downe vponupon the earth. Therefore alſo whyles Nebuchadnezer doth in thys place prayſe, extoll, and glorifie God: he doth alſo confeſſe, as before, that both he and all mortall men are nothing, do deſerue no prayſe, but are worthy of all ſhame.

Afterward he addeth: becauſe all hys workes are truth. Here [Keſot] is taken for righteouſnes and integrity. For [emez dine] are called true iudgementes: but it is here referred to equity: therefore all the workes of God are verity, that is, they be vpright: as though he ſhould ſay, that nothyng is worthy to be reprehended in the workes of God. Therefore the explication foloweth, that all hys wayes are iudgement. We ſée therefore that here is prayſed in God perfect iuſtice. This ought to be alſo referred vntounto Nebuchadnezer: as though he ſhould ſay, God did not handle me ouer roughly, there is no cauſe why I ſhould finde fault wyth hym, or murmure agaynſt hym as though he hath bene ouer ſeuere agaynſt me. Therefore I confeſſe what puniſhment ſoeuer I ſuſtayne, I was worthy of it. Why? For all the wayes of the Lord are iudgement: that is, there is great vprightnes in them. Furthermore, all his workes are truth, that is, there is no vnequall thing found in them, neyther any deceitfull thyng: but great righteouſnes ſhall ſhine in them eueryevery where.

We ſée then how Nebuchadnezer doth condemne hym ſelf by hys owne mouth with theſe words, whiles he declareth the righteouſnes of God in all hys workes. Neyther doth thys generality hinder, that Nebuchadnezer ſhould p. 68not ſet hymſelfe gilty openly and fréely before the iudgemēt ſeat of God: but this word hath more hehemency, whiles he beyng admoniſhed by hys owne example, doth confeſſe vniuerſally that God is iuſt, and whatſoeuer he doth is right and true. And thys poynt is worthy to be noted. For many can eaſely prayſe Gods iuſtice and equity when they hauehave all thinges at their owne hartes deſire: but if God beginne once to deale ſharply with thē, then poure they forth their poyſon, and beginne to quarell wyth God and to accuſe hym of iniuſtice and cruelty. Wherefore in that that Nebuchadnezer doth here cōfeſſe without exception, that God is iuſt and true in all hys workes when as he was ſo ſeuerely puniſhed, this confeſſion is not fayned: for that which he ſpeaketh muſt néedes come forth of the inward and liuely féeling of the hart, becauſe he had taſted the rigour of Gods iudgement.

Now in the end is added: That he can humble them that walke in pride. Here Nebuchadnezer doth diſcloſe hys owne ſinne and ſhame more plainly, and he is not aſhamed to confeſſe hys fault before the whole world, ſeyng that the puniſhment was euident. Wherefore like as God would hauehave hys madnes to be deteſted of all men when he executed ſuch a terrible example of ſo horrible a puniſhment vponupon hym: ſo doth Nebuchadnezer now come forth and teſtifie that he did worthely ſuffer this ſo greuous puniſhment becauſe in déede he was to proud. And here do we ſée the power of God ioyned with hys iuſtice, as was ſayd before. He doth not attribute vntounto God any Tyranny that ſhould be lawles. For whē Nebuchadnezer hath confeſſed all the wayes of God to be iudgemēt, ſtraight wayes after he ſaith of himſelfe, that he was proud. Wherfore he doubteth not to ſet forth his ſhame before mē, that he might glorify God. And thys is the right way to prayſe God, not onelyonly when we confeſſe our ſelues to be nothyng, but alſo when we recount our vices: agayne when we do not onelyonly knowledge wythin our ſelues and in our owne conſciences that we are wicked and worthy to be condemned before God, but teſtify the ſame wyth open mouth before all mortall men ſo oft as ſhall be neceſſary. And when the word of humilitation or humbling is named, it is to be referred to that outward abbaſing and caſting downe when God caſt Nebuchadnezer forth into the woodes to liue among the wilde beaſts. Howbeit he was alſo humbled after an other ſort, euen as one of the children of God.

Seyng then there be two kindes of humiliation, Nebuchadnezer ſpeaketh of the firſt, where God doth caſt down and deface y^e proud. Thys is one kynde of humbling, which hath no fruit vnleſſe the Lord do afterward gouerne vsus wyth hys ſpirit of humility. Thus Nebuchadnezer doth not here comprehend the grace of God, which yet ſhould hauehave had the chiefe prayſe: neither yet doth he deſcribe in thys decrée whatſoeuer were to be required of a godly man that had bene long exerciſed in the ſchole of God: but yet he maketh it manifeſt that he had much profited vnderunder Gods corrections, when he attributeth vntounto hym the moſt high power, and ioyneth thereunto the commendation of iuſtice and equity.

The Prayer.

GRaunt almighty God, ſeyng thys ſinne of price is ſo faſt fixed in all our hartes euer ſince we hauehave bene corrupted in our father Adam: graunt that we may learne to examine our ſelues throughly, that we may be ſo diſpleaſed wyth our ſelues as becommeth vsus: and that we may perceaue that there is no wiſdome neither equity but that commēth from thee onelyonly, ſo that we may flie vntounto they mercy: and that we may confeſſe our ſelues worthy to be iudged to eternall death, and yet truſting to they mercy which thou haſt vouchedſafe to offer vntounto vsus by thy Goſpell, and beleuing in the mediator whom thou haſt geuen, vntounto vsus, we may doubt nothing to flye vntounto thee and to call thee father, that we beyng regenerate by thy ſpirite, may walke in p. 69true humility and modeſty, whiles at the length thou do rayſe vsus vp vntounto that heauenly kingdome which is purchaſed for vsus by the bloud of thine onelyonly begotten Sonne Ieſus Chriſt our Lord. Amen.